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
the Churches command 10. But have not some kept their old names as those of yeares baptized Yes it may be so and no doubt but parents or themselves or others upon good occasions may and have authority at other times to change them as aforesaid 11. How are names then said received in Baptism Generally or for the most part and by common practice of all or most being a particular or personall and speciall priviledge doth not infringe or overthrow an universall law 12. But we finde many received names before baptisme It is true at Nations conversions and with people of yeares converted to Christianity it being at their owne choice to keepe or change their names but we speake generally here of children comming to baptisme of whom as well as the ancient manner thereof we shall speake more hereafter in the Sacraments 13. Jt is then most convenient to give names in Baptisme It is as at our birth wee receive the name of man and sirname of parents so at our new birth or regeneration in baptisme to receive a new name or Christian name in remembrance of the family of Saints whereinto we are by this meanes engrafted so also was it in Circumcision in whose place Baptisme succeedeth 14. But divers instances may bee given to the contrary for Circumcision To bee understood then of breach of the ordinance or in case of necessity or some extraordinary incumbrance or priviledge that doe not disanull or infringe a generall law 15. For Gersom he was named ere circumcised It was a plaine breach of the ordinance and Moses like to have beene punished and died for the fact and perversnesse of Zipporah his wife 16. All the children of Israel in the wildernesse not circumcised yet had names assuredly But that a place and case of extraordinary necessity and incumbrance when much good order and discipline was neglected and sometimes superciliously by the factious Israelites contemned 16. Benoni was named by Rachel before circumcision But as her wish onely held and at circumcision Benjamin by his father who had the absolute authority 17. But Saint John Baptist and Christ also by the Angels before circumcision Extraordinary revelation was the preparation of names for those sanctified persons yet the 8. day according to the Law ordinarily circumcised and the names solemnly imposed or published to the accomplishment of the very letter of Moses Law 18. It standeth then with best reason or conveniency to have the name imposed in baptisme It doth and from all antiquity so received at our new birth to receive that new or Christian name and that the Godfathers should impose or publish the same 19. Is that most convenient Yes for so is the generall use and we have no custome in the Churches to the contrary but many reasons for the same As 1. Not against Scripture but consonant to them 2. It is most anciently received and used 3. It proceeds from the love of parents requesting it and them undertaking it 4. It is a benefit to the infant if the parents die 5. It is a helpe to the parents by aiding and remembring them 6. It is a comfort encouragement and stirring up of the childe to remember the duties 7. It is a meanes to increase mutuall love and friendship among neighbours by performing this duty one for another 20. But why are children baptized being infants and not rather when they come to yeares and discretion For divers good reasons especially these foure viz. 1. Imitation of Circumcision in whose place it succeeded 2. After the example of Christs receiving little children 3. For that the covenant pertaines also to them as well as the parents and so that seale 4. That we may be so presented to God as earely as may be 21. How in imitation of circumcision As which was commanded the eight day and that being the seale of the Covenant and so this hence administred also to infants as that was by Gods speciall command 22. How from the example of Christ He not only not refusing the little children or their good will that brought them but blaming them that would have them kept from him and commanding them to be brought and suffered to come and more expressing his will and good will By his 1. Receiving them 2. Taking them in his armes 3. Laying his hands on them 4. Blessing them and his 5. Exhortation to all men to follow their innocency 6. Promising them and them only heaven 7. Affirming their Angels to stand before his Father in heaven c. 23. How pertaines the covenant to them As made to Abraham and his seed all the saithfull and their seed whosoever borne of faithfull parents and in the bosome of the Church and to whom as the Covenant so especially this seale at first as that of circumcision doth pertaine and though never so little ones yet we see respected by God and Christ in mercy 24. Why also presented so in the Church That as early as may be conveniently they may be testified so and Registred in the number of Gods children as what greater happinesse and so never too soone and from which to be kept a misery or abatement of the blisse as the utter deprivation endlesse misery 25. Then it is good children should be soon baptised As with conveniencie may be and to that purpose are divers Canons of the Church and though God can save without meanes yet we are called upon to shew our duty and love in not neglecting the ordinary meanes of our salvation 26. Is baptisme then a meanes thereof It is though not Ex opere operato in the bare worke yet our conduit of grace by the faith in Christ and application of other saving graces implied in the right use and receiving of the same 27. Then it is faith and not baptisme that saveth But that faith requireth also Baptisme as baptisme implyeth the vertue of faith and as Christ originally faith instrumentally so Baptisme Sacramentally cooperate worke and assure our salvation 28. Both faith and baptisme then are required Yes they are for he that beleeveth and is baptised shall be saved and except a man be borne of water and of the spirit he cannot be saved so not the bare circumcision but a new creature required 29 How doth this then pertain to Infants As they are borne in the bosome of the Church and the Covenant also made to them and are So 1. Presented to God in the Church and 2. By faithfull parents and 3. Upon Gods gracious promise in Christ in that covenant of grace 4. In the faith of the Church and parents 30. But is this enough For them it is but for others of riper yeares is required a due disposition to faith and repentance actually performed and grace to shew forth the fruits of the spirit and so in men of yeares as they are found in grace they were though fit to bee baptized as we read of Cornelius the Eunuch and others 31. Many then are baptized that are not
some gifts taken from them Joh. 6. 37. but from the reprobate even that they seemed to have concerning faith and regeneration is taken away utterly Matth. 13. 12. and 29. Luke 8. 18. 31. How may we be assured of the presence of Gods Spirit dwelling in us By the good and holy effects of the same in our soule life and conversation as 1. Our knowledge faith hope charity and other graces 2. Carefull study of godlinesse and innocency 3. Love of God and hatred of sin 4. Comfort in holy actions and delight in Gods house and children 5. Separating our selves and affections from the world and placing them on God 32. How is Gods Spirit said to be quenched in us 1. By neglect and carelesnesse in holy duties and exercises 2. Contempt of the graces and good motions offered which is a despite to that Spirit of grace 3. Ungodly and wicked actions 33. What is the sin against the holy Ghost In generall as he is God all sins against the majesty of God in particular and properly in regard of his person and office as hee is the sanctifier and illuminating Spirit so those haynous and stubborne sins against the open and plaine truth and testimony of conscience of purposed malice wittingly and willingly against and in despite of that good and milde Spirit 34. How said to be unpardonable As commonly hardnesse of heart and finall impenitency is joyned with them and even so it is as a judgement laid on those sins said that we should not even pray for them 35. What learne we hence Many good duties concerning our sanctification and his graces as to Beleeve the holy Scriptures even by his inspiration as the way to God and take heed of neglect Keepe our bodies and soules holy and pure as Temples of the holy Ghost and not to defile them Use all our gifts to the honour of God for of him we have received them the graces of his Spirit and not abuse them to vanity Submit our selves to the government of Gods Spirit and not be proud or stubborne and so despise that Spirit of grace Seeke encrease in graces daily and confirmation and not to quench the Spirit or fall away 36. What profit hereof The joy and comfort of our Spirit called joy in the holy Ghost by his blessed operation making application of all Christs merits and mercies to our soules adorned with his graces giving us assurance thereof by his power in holinesse and newnesse of life or sanctification the earnest peny of glorification 36. What followeth The fourth and last part of the Creed in those foure last Articles concerning the Church of God and his graces bestowed on the same in these words The holy Catholique Church the Communion of Saints forgivenesse of sins resurrection of the body and life everlasting Amen SECT 11. The 9. Article concerning the Catholique Church The analysis of the 9. and following and here first of the Catholique Church and how we professe our beleefe concerning the same so how here is a Church or company of the faithfull separated from the world and vnited in God and Christ their head and so gathered or called thence named Ecclesia being but one universall or Catholique one though consisting of many particular branches so comprehending all times places and persons whence our Church one with that of the Iewes and our faith the same with Abrahams being all one in Christ the head and substance of the covenant how said to be visible or invisible militant or triumphant how also Catholique and holy and the notes of the true Church described whereby from all other companies or not so rightly named Churches distinguished by the true preaching of the word and right and due administration of the Sacraments and for the Notes of universality autiquity visibility succession consent and the like if without holinesse no perfect marks since so to be found in many false Synagogues and so what may be said of the Church of Rome and her holinesse and Religion and some other opposites or enemies to the same And of the promise of the holy Spirits presence in the Church to the end Of the world Of the communion of Saints what it is and between whom both between Saints themselves and them and Christ and so with God whence all happinesse peace and unity influence of grace and effects or fruits of holinesse all Saints in heaven and earth by their union in Christ to God combined so in the Comfort and fruition of this faith enjoying that glorious 〈◊〉 name and calling and happy assurance and priviledge of the Saints being many good uses to be made of the same three last Articles containing three great priviledges of the Church 1. VVHat doth the last part of the Creed concerne The Church of God and therein considered either the body of it called the holy Catholique Church and united in the communion of Saints Or the priviledges and graces indulged on the same 1. The forgivenesse of sins 2. The resurrection of body 3. The life everlasting 2. What herein to be then considered The Action as how we beleeve Object as aforesaid the Church her priviledges 3. What of the action That here we say not beleeve in that is put trust and confidence therein but onely beleeve the same that is that there is a holy Catholique Church of God so elected called and sanctified where of Christ the Lord and head that it is united into that communion of Saints his members united among themselves and to their head Christ and that in the same and no where else to bee fought or found salvation and so those priviledges consequently that there is truly forgivenesse of sins the blessed hope of resurrection and assurance of life everlasting 4. What difference to be noted herein That to beleeve in God or on him as the highest degree of faith is onely proper to God and so we can put our trust or confidence in him and no other but to beleeve the holy Catholique Church and the other points of faith is in a second degree and though with the same certainty and assent to the truth yet not with that confidence or trust in them for their power or any thing else which were to make idols of them and set them up in the place of God 5. What of the object the Church For the body and substance of the same these positions 1. That there is a Church 2. What that Church is and the Name Nature Parts Proprieties and Notes of the same 3. What union is in it viz. a communion of Saints 6. How shew you that there is a Church It is evident to the eye of Nature and Reason as well as Faith even to naturall men that see the Church and company of the faithfull separated from them and their prophane conversation and reason even testifying to the sense the causes of this separation the honour and service of God the supreme good with expectation of reward which faith most cleerly
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
legere and preeando disces prccari so using this we may learne to pray and weepe for that wee cannot weepe or be sensible of these best things which shewing a good desire can never be far from the wished effect also in our mindes often to revolve and consider 1. The great mercies and goodnesse of God towards us to stir us up to thankfulnesse 2. The great wants and miseries we are in to move us to confession and prayer for reliefe 3. The great wants our poore brethren are in to move us to charity and compassion so to pray for them 4. The many dangers we have escaped by the gracious providence of God to move us to praise him 5. The many blessings we receive continually to urge us to thanksgiving that are continually preserved fed and nourished kept and sustained by him which only well thought on might move us effectually to this duty to pray continually 24. How or in what respect 1. As every minute day Sabbath houre and yeare are new blessings adding continuance to our life and being 2. As every minute day and houre bring new blessings or minister occasions to consider of the same and move us to thankes 3. As every creature may seem to put us in mind of their and our Creator 4. As every good creature yeelding us comfort may put us in minde of his goodnesse as the summe of his glory the Heaven his throne and residence the day his light and so every good thing sheweth some sparke of his grace and goodnesse 5. As every blessing a new memoriall of his love and bounty to us so to remember him the giver of life heat and comfort friends goods health and whatsover we enjoy to cloath feed helpe or releeve us and such pious arguments of praise might be continually present with us to move us to praise him that even while we live on earth we might herein lead an Angels life and be better prepared for glory and capable of it in greater measure the soule so adorned having so great a measure of grace 25. When and where are we to pray As often as conveniently we may and the oftner the better so with zeale and discretion or with the spirit and understanding 1. Both publicke on the Sabbath and solemne feast dayes in the Temple with the Saints in the great congregation 2. Privately on the weeke dayes in the family with the promise of the presence of God 3. Retiredly at any time in the closet where God that seeth in secret hath also promised to reward openly 4. Continually on every good occasion and blessings received and considered to remember and blesse the giver and send up some sigh or ejaculation towards heaven whence the gifts descend 5. Ordinarily for all those daily blessings received as at our First uprising that restored to a new day and light that might else have slept an endlesse night and sleep Secondly at our downelying that having passed the troubles of that day we have rest and in remembrance of our grave our bed and sleep of death Thirdly at our receiving our meat sanctifying the same by prayer and after giving praise for the same 6. Extraordinary as any necessities urge or extraordinary blessings or dangers present oftner and more incessantly so we finde first Daniel three times a day Dan 6. Secondly David seven times a day and at midnight and with great earnestnesse for the childe Thirdly Christ himselfe three times together at his agony 7. Whensoever we finde our selves best disposed to so holy a dutie and not to quench the Spirit or neglect his good motions of grace in the heart 26. What else to be noted for the circumstances of prayer 1. Such as the time the Sabbath most especially appointed for his solemne worship yet not neglecting other times but as often as conveniently may be 2. Such as the place the Temple especially thence called the house of prayer where many gathered together like many coales giving the greater heat many sticks the greater flame and many godly mens prayers joyntly more powerfully ascending to pull downe blessings from God as he signifieth Ezechiel the 14. by joyning Noah Daniel and Job together to shew powerfull prayer and not nelecting any other place on good occasion as the three children in the Furnace David on his bed and Daniel in the Lions den 3. Such as the persons the Minister especially in publicke but withall the whole company and communion of Saints so called as gathered together in so holy an excercise and therein associated with the Saints and Angells in heaven that joyntly with them and ever performe that spirituall and divine exercise 4. Such as the ceremonies such as appointed or most tending to comelinesse and edification 5. Such as the gesture the most humble and reverent by the outward position of the body signifying the inward reverence and humility of the soule 27. How is that In uniformity with the Church in publicke and according to the custome of the place and direction of Authority and so generally kneeling in praier used with us as the most humble gesture according to our Countries guises though prostration in the Easterne Countries and with the Jews but not simply to exclude any manner of gesture in humility presented in private though in publicke required uniformity most commendable and kneeling shewing most humility and so we may finde Daniel kneeling and David saying Come let us fall downe and kneele before the Lord our maker David prostrate before the Lord for the childe Isaac walking in the fields praying The poor Publican standing aloof and praying Jonah lying in the Whales belly praying and heard and so any gesture not in convenient in humility or it not stubbornely opposed to it or charity or uniformity which thereby loseth the praise of humility and groweth scandalous in the same 28. What other the rules or order in prayer Direction 1. To whom to pray to God alone not to Saint or Angel 2. In whose name in Christs the only Mediator and no other 3. By whose helpe the holy Spirit speaking in us and making us truly cry Abba Father 4. For what things for only good things not evill 5. By what rule according to Gods will 6. To what end to Gods glory the end of all 7. With what conditions and virtues to bee graced 29. What virtues required Chiefly 1. Humility wherein the poore Publican respected when the proud Pharisee rejected 2. Faith whereby only prayer is made powerfull and acceptable 3. Charity without which we can never aske a petition shall please God nor ever obtaine of him more for our selves then in charity we would desire for other 4. Repentance whereby we putting off our polluted garments of sinne when we come into the presence of God whose eyes try the children of men and who so hateth sinne that no impure thing shall come nigh him for if a King would not be served by filthy clownes or boores at his table how much lesse God
may be administred to an Infant being in the same state and condition with us as theirs with them in every respect 31. How in respect of the institution Because Christ commanding them to teach and baptise all Nations as Abraham and his seed and sons together before so the fathers and their children now to be received into the new Covenant and not the fathers alone but the children with and in the estate persons and condition of the father as whiles they are in minority they are accounted a part of him and so where whole housholds baptised and Christ commanded the little children to be brought unto him gave them his blessing and reproved them that would have kept them from him 32. How by the doctrine of the Apostles Because as Christ receiving them and testifying that theirs is the Kingdome of heaven the Apostles also teach as Saint Peter treating of Baptisme and remission of sins by Christ Acts 2. 39. sheweth the promise is made to them and their children and Saint Paul that in and to beleeving parents the children are sanctified 1 Cor. 7. 14. that were else uncleane but now are holy and what is this but within the covenant and capable of that seale of grace especially as also the practice was 33. How the practice of them That whole housholds baptised as the houshold of Stephanus and Lydia baptised by Saint Paul 1 Cor. 1. 16. and the Jaylor all that belonged to him Acts 16. 33. and so hath been the practice since of al times of receiving children to Baptism especially of beleeving and faithfull parents 34. What reason for it Because there is so neare a relation betweene the parent and children that what the estate of the parent is such is the estate of the childe reputed to be till it come to yeares of discretion nay it is taken for a very part or limbe of the parent and so according to reason and the words and intent of the Covenant within compasse of it and capable of the seale 35. But they want actuall faith and repentance Though in their single persons they doe yet as in the persons of their fathers and godfathers that represent them they may be said to have it and so in all respects capable of the seale as also wee see an estate assured in Law to the father and childe by some ceremony used and the childe capable of it though not yet capable of understanding to know what is done 36. How is it added that when they come to are they are bound to performe Because though in infancie before they knew or could doe good or evill their parents estate and condition was reckoned theirs yet come to yeares of discretion actually required of them as distinct persons of themselves and now in the estate of them Ezeck 18. 20. that every ones sins on his owne head and required every one to live by his owne faith and if allowed in nonage a beneficiall hand to receive a benefit or blessing must also finde being come to age an officious hand to performe a duly or condition 37. When is this chiefly shewne or declared At confirmation when the godfathers having seen the childe in the rudiments of Religion well instructed from that particular engagement at the font with the parents in some sort may seeme discharged thenceforth only in common duties of Christianity obliged as the childe is then publickly by profession of his owne faith with the duties thereof charged the others exonerated answerable to which was that order of the Jews to have the childe at thirteen yeares of age for Bar-mitzuah into their number communion and Synagogue as it were admitted and thenceforth to answer for and charged with his owne sinnes as the father was before whence the father with great joy then calling tenne men for witnesses of the childs instruction and sufficiencie in the knowledge of their Law Rites and Religion with praising God for it and praying for his continuance and proficiencie therein desireth such his admission and himselfe to be discharged this in all chiefest respects thus nearly suiting with our confirmation as aforesaid as it is appointed to be used 38 Is this the generally received doctrine Yes and confirmed by all ancient Fathers and never opposed unlesse by the Anabaptists and giddy-headed Sectaries that are commonly content with nothing that is not new â—angled and of their owne broaching and invention 38. How in such as are of yeares converted Then as in whole Nations conversions all they of discretion bound to make actuall profession of their faith so all such were demanded their faith and how they beleeved and making profession of their faith I beleeve in God c. and also their repentance and desire of Baptisme they were admitted and baptised and whose children if they had any under age were baptised with them or which they had after in their infancie 39. Who may baptise Those that had the commission the Apostles and their successours to whom it was said Goe teach and baptise c. 40. How of others that doe it Understood a presumption to goe against or beyond our Saviours commission 41. How many sorts of Baptisme According to the parts of it so distinguished into the 1. Externall Baptisme in the water the symbole of the other 2. Internall of the soule that twofold In the bloud of Christ to remission of sins Of the Spirit to the souls renovation by his graces And others make a fourefold Baptisme Either Fluminis that of the water Matth. 3. so John Baptist. Flaminis that of the Spirit so Christs Baptisme Sanguinis of Martyrdome 10. Marke 38. Luminis sine doctrinae Acts 18. 35. 19. 4 Whereby the Baptisme understood the doctrine of John The two first properly so called the latter figuratively as also the Baptisme of the Fathers in the cloud and in the sea 1 Cor. 10. 2. 43. What difference between Christs and Johns Baptisme The same in substance and the end or effect admission into Gods favour and grace and to repentance and newnesse of life to the faith of Christ that was to come but differing in the circumstances 1. Of the time as that before Christ exhibited or that he had fulfilled all things this in the full complement of grace 2. Of the maner of Johns Baptisme into Christs to come and preparing the way by repentance this of Christs into his death as already come 3. Of the Ministery of John the forerunner this in the plenitude of the power of the Messiah 4. Of the reference that the first had to the complement in Christs person performance and baptisme And so he said I indeed baptise you with water but there is one among you that baptiseth with the holy Ghost and with fire 44. Doth not John hereby then more distinguish them No not in respect of the substance but only the circumstance of his Ministery compared with the fulnesse and power of Christ in which his was to have complement and receive
masters and all Ecclesiasticall officers to have it or to see it taught accordingly Of Confirmation and how though not a Sacrament nor superstitiously to bee abused nor contempiuously or contentiously to be refused but decently and conveniently to be used and so not expunged nor neglected but retained for divers reasons here expressed The matter or subject and division of the Catechisme What Religion is and the covenant betweene God and us and duties implyed in the same in explication of which duties is the summe and substance of the Catechisme so divided into three parts or otherwise into foure or by some into five parts How this Catechisme differs from others and in what things but in generall the same with others and in this difference how this Catechisme is of the most convenient order and method that may be both in regard had to the Liturgio and naturall order of the parts therof The particular points in it handled to the number of 30. Or otherwife 10. principall heads in the foure parts aforesaid Question 1. WHat call you the Booke of the grounds of Religion As it is expressed in the Title and superscription and seene in the Title-page and Frontispice of the same 2. How is that A Catechisme 3. What meaneth that As the word signifieth an Instruction understood in Religion and the grounds thereof 4. How usually By question and answer for the benefit of the lesse skilfull there intended 5. Whose benefit named Children and by them to be learned 6. When Ere they be brought to the Bishop to bee confirmed 7. To what end To bee thereby more publiquely approved sit and able to be admitted to the Communion to be sureties and Godfathers to others and their own sureties as it were released they being then able to make profession of their faith themselves 8. What then note you here principally in the title 1. The name of the Booke a Catechisme 2. The exposition of the name an Instruction 3. The illustration thereof by the use of it being to be learned 9. What note you in the use 1. The persons that are to learne it children 2. The time when to be learned before theâ— be brought to the Bishop 3. The end to be confirmed 10. Who are accounted children Either primarily children in yeares the younger sort servants and apprentices Or secondarily in understanding and discretion Whosoever are not yet sufficiently instructed though perhaps more ancient and stricken in yeares As 1 Cor. 3. 1. Heb. 5. 13. 11. How are children in yeares to be instructed By teaching and examination according to the Common Catechisme by question and answer in the Church and else 12. How others By being present and hearing Others so examined The Catechisme expounded 13. Is it necessary that all others should be present as well as children Yes both 1. for the incouragement of the younger sort and of one another 2. To encrease their owne knowledge that can never be too much and too often found scarce sufficient 3. To make them more able to instruct and direct others especially they that have charge of families 4. And that if shame to acknowledge their weaknesse should hold them backe from learning these grounds of Religion yet so by often hearing the younger sort taught they may learne them 14. Why should they learne it For many reasons As 1. For settling mens judgements in the truth being well grounded in the principles of religion 2. So the better to discover and avoid error 3. More profitably to read and understand holy Scripture 4. To heare Sermons with better judgement and profit 5. To be able to examine ourselves of our faith and duties to God and man and especially in our devotions and use of Prayer and The Sacraments 6. To be able to render answer and account of our faith and hope 7. The better to teach and admonish others in their duties if occasion be offered or that we have charge of family or else 15. But why this Catechisme above all others For Necessities sake in some respects Conveniency diverse otherwise How of necessity In regard of the authority commanding it and to shew our obedience to the same Rom. 12. 16. How else of inconvenience In divers respects both of the Matter and Booke it selfe Persons and their good 17. How in respect of the Booke it selfe As being so usefull and convenient as any and most 1. Short 2. Plaine 3. Pithy And so very easie to be understood remembred and carried away containing withall the summe and substance of Religion 18. How in respect of the persons 1. For unity sake in opinion and avoiding of schisme and seeds of heresie sowne often by diversitie of Religion doubtfully by divers set forth and understood 2. Uniformity sake and avoiding of confusion that so all may know and take notice of what is to be Taught by the Minister Learned by the People 19. What benefit thereby An excellent harmony as of truth in it selfe so of the mindes of men in that truth uniformly taught in all places and congregations after the same order that what persons or into what places soever as from Parish to Parish often removed none need to be to seeke in their answers of what is required to be knowne this Catechisme being so generally taught and received which otherwise might happen disorderly with confusion by diversity of Catechismes 20. How is it then to be taught to the best profit of the people According to the directions of authority to this purpose By Examination in propounding the question and receiving the answer Exposition of the sense and meaning of the words for further benefit of all the hearers 21. How is the time prescribed Here expressed as abovesaid before confirmation 22. How else to be understood Before they may 1. Be admitted to the holy communion 2. Be admitted to bee Godfathers and Godmothers or sureties for any as requisite to be able 3. To answer for themselves before they undertake for others Or can profitably and well Either Reade holy Scripture or Heare Sermons or the same expounded 23. This Catechisme then generally pertaines to all Yes as enjoyned either to be 1. Learned by the children as aforesaid 2. Taught by the Ministers and others as by 3. Masters of families and Schoolemasters enquired of by others as by the Ecclesiasticall officers whom it concernes in case and cause of religion 24. How is it then to be taken notice of so to be ordered and exercised 1. By the Ministers who may call upon the masters of families and Churchwardens to see the masters bring the youth and all to bee present at that exercise or cause them to bee presented 2. Churchwardens who must see it done or presented if neglected 3. Bishops either By his Archdeacons Officials and Ordinaries who are to enquire after and punish the neglect Himselfe and his Chaplaines who are also to examine the sufficiency of youth brought to be confirmed by the same 25. Is Confirmation then necessary Yes after a
their owne accord perversnesse and pride when mans disobedience by the meanes subtilty and solicitation of that wicked one the old Serpent and enemy of mankinde one of those rebellious Angels the originall of his owne and Adams fâ—ll and so all our ruine 57. There is then onely that meanes left of mans salvation Onely in Christ the Mediator and Redeemer one of our owne bloud as man and one with God and in whom we are sons and beloved 58. This is then a great priviledge The greatest priviledge and prerogative that can be and most glorious title to be the sonnes of God for if Kings sons on earth bee honourable how much more sons of the King of heaven 59. What benefit by this priviledge or prerogative To be inheritors of the kingdome of heaven due onely to the sonship and to no other worthinesse or workes 60. How is the inheritance of heaven then due to us As sons not without doing good workes nor yet for the workes sake but for Christ in whom God is well pleased with us and our workes that would else bee but splendida peccata even our best works without Christ. 61. Why did the Lawyer then say Master what shall I doe to inherit eternall life A solecisme in both Law and Divinity to think that inheritance should descend by workes or doing and not by filiation or being sonnes which as sons will doe the will of their Father yet hope to have the inheritance not for doing the works but by being sons 62. The question was not then well proposed It shewed the propounder was no perfect scholler in Christs schoole and howsoever signifieth his good intention yet arguing him in that point neither good Lawyer nor found Divine 63. How is heaven then an inheritance As it belongs to the sons of God and by them to be inherited as they are members of Christ. 64. Are they inheritors then onely so Onely as they are thought worthy to have the prerogative to be accounted sons of God being members of Christ so accepted in him and made acceptable by him who is the true Vine and naturall Olive and all the elect the branches 65. How is it said a kingdome As it hath all the honour nobility splendor and glory that can be ensignes or annexed to dominion or majesty with stability of peace and eternity of durance in that most happy estate and in so high measure of contentment that all earthly Kingdomes State and Majesty are but drosse and contemptible in comparison of the same 66. How a kingdome of heaven In regard of the excellency and eminency of glory in that highest degree that nothing can bee more whereas in the kingdome of grace a small sparke of peace and comfort is onely seene to the soule and conscience of the faithfull all true sons and servants of God there God himselfe in full and beatificall vision is seene in the heavenly Jerusalem the City of God and supernall Palace and Courts of that great King filled with his glory presented before and in presence of Cheruh Seraph with all those heavenly Quires Orders and Hierarchy that celestiall company innumerable Saints and Angels 67. Is this the benefit of Baptisme It is thereunto ascribed as whereby I am so admitted into the Church the visible company of the faithfull and being engrafted into Christ accounted a childe of God and heire in hope of the kingdome of heaven SECT 4. The third Question The Godfathers promise in Baptisme for the performance of our Christian duties Of repentance faith and obedience our Repentance in forsaking world flesh and Divell The Divell and enmity to God man being anthor of all evill and sin in heaven paradise â—on the 〈◊〉 continually by his wicked motions and suggestions and Agents or instruments so sowing tares in Gods field Sin in the heart of seduced mankind The Divels works being sias of all sorts so evill and opposite to the works of God as sins of omision ana of commission of ignorancâ— and of malâ— of weaknesse of infirmity Or presumption and the like All workes of the Divell the wicked world with her ompes and vanities Or vain pompes how to be understood and distinguished from the necessary ornaments of the Prince or State How sinne is vaine and all worldly things vanity the sinful lusts and corruptions of the flesh all evill how to be resisted of faith and how we make profession of it in Baptisme and reason Of it The fruit of faith obedience So then also professed showne in our diligence to seeke learne and will therein revealed with constancy all the dayes of our life 1. VVHat did your Godfathers and Godmothers then for you They did promise and vow three things in my name 2. What is meant by promise and vow That they did Both promise the matter and for assurance Confirme it with a solemne vow for me and so not Only simply and Barely promise though promise bee much to be respected and kept in all honest and lawful things but solemnly vow and confirme that promise by publique profession and protestation Made Before God and the Church To God and his Church so In the face of his Congregation and for such things so Good holy and Just and My duty that had they neither been promised vowed or protested yet in all right ought to have beene so soone as knowne acknowledged and to the utmost of my power performed 3. Wherefore is this question here put To shew the reason of the ancient custome and use to have sureties at Baptisme 4. What is that To undertake for us between God and us so before the face of his Church our Christian duties 5. How our Christian duties here described By these three things in the answer propounded Of 1. Forsaking evill The Divell and all his works The world and the flesh 2. Beleeving the Articles of the Christian faith 3. Both Keeping Gods holy Will and Comandments Walking Diligently in the same Continually all the daies c. 6. Whence is this question and answer taken From the very words of the Liturgy where the things here repeated in the ordinary administration of Baptisme are required of the Infant and sureties and by them vowed and promised according to the Churches laudable and most ancient in stitution 7. Recite these three things briefly Repentance faith and the fruits thereof obedience 8. How Repentance To forsake all evill 9. How faith To cleaveto God by believing on him and pursuing that which is good 10. How obedience In that generall duty to feare God and keepe his Commandements 11. How is repentance described here By forsaking all evill in these three branches intended comprehended the Divell World Flesh. 12. What is the Divell The ancient and accursed enemy of Adam and all his posterity who fallen from God expelled out of heaven devoid of grace is the author of sin and of our ruine and misery 13. How fell he from God By disobedience and pride and so called 1. In
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
for it and agreeing fully with it though else we need not desire this neither it being without it so fully by the former proofes demonstrated 41. Yet if said to what end did he descend or what needed his descent how is it to be answered Though curious questions and such as this seeking into Gods secret determinations need no answer but reproofe it being our duties to rest in Gods revealed will without presumptuous seeking into his secret counsels as many gracelesse ones use to doe to their owne perdition such curious devisers thereby giving evidence of want of grace by their immodest seeking and presumption yet because this being used for an argument to overthrow all is well and sufficiently with warrant as before of holy Scripture for confirmation of this truth and retorted to the overthrow of the opposers error it may have a ful and plenary answer and solution 42. How shew you this As indeed if no end why or no need of it they conclude no descent so whereas to good end and great good occasions then great and good need of such descent to hell and consequently that he descended The reasons why many alledged by many principally these 1. As some say to binde the divell and power of darknesse but if nescio or non plene intelligo be set here it matters not 2. To fetch soules thence dixere patres but non audeo dicere 3. To suffer as Flaccus Illyricus indignam Christo whose consummatum est had abundantly on the crosse finished all satisfactory sufferings and overcome the bitternesse of them 4. To triumph or in triumph even when at lowest to manifest his glory and power there by holy men is beleeved 5. To convince the disobedient in the dayes of Noah as Saint Peter shewes ante or any the like since condemned by their owne conscience and convicted by testimony of his presence such his preaching there to be understood 6. To convince the gainesayers and to condemne the unfaithfull then alive denying herein the mighty power of God and his word of truth able to doe all things especially what promised as in the signe of the Prophet Ionah they looke for signes but no signe shall be given but that of the c. So here spoken as it were Come ye despisers and wonder c. 7. Comfort of faithfull and assurance of salvation in the very Son of God to whom heaven open and grave sanctified hell vanquished with all her power of sin and death so no power against them with whom Christ is si Deus nobiscum quis contra nos and he is Emanuell God with us 43. Are those the reasons then They are and thus is our assurance sealed hee went to the dead yet alive to the damned yet blessed to hell yet reigneth in heaven since impossible that he should be holden of either grave or hell for the Grave opened and sanctified Death swallowed in victory Paines thereof loosed Hell it selfe vanquished the power thereof subdued and triumphed over and he that sanctified the grave by his presence opened hell by his power which he vanquished in the gates or strength of it thought else impregnable and made it the gate and way of life by his resurrection opened and entred heaven by his ascension 44. What to be learned hence Our duty of religious care and thankfulnesse that in the meditation and remembrance 1. Of his extreame passions and torments in soule suffered for us 1. It may be an Antidote against sin that caused such sufferings and so sore displeased God 2. A motive to hearty sorrow and repentance for sin committed so great anger and punishment 2. His descent may make us by contemplation of his great humiliation for us to humble our selves that comming even to the gates of hell often by our deepe humiliation repentance and sorrow out of those deepes calling unto the Lord he may heare us from his holy heaven and by the merit and in the vertue of Christs descent save us from the eternall prison 45. What followeth The fifth Article or that part of it that concerneth the exaltation of our Saviour and first degree thereof his resurrection in these words The third day he rose againe from the dead SECT 8. The exaltation of Christ in the five sixe and seventh Articles A farther Analysis of the five six and seventh Articles of the Creed and first of the resurrection and time and types thereof as well as prophesies and other observations concerning the same wherein farther thè efficiency and mighty power by which it was wrought and performed and divers Types as of Adam Enoch Eliah and divers others are showne and remembred with some necessary lessons to be thence learned and uses to be made of the same The second degree of his exaltation in his ascention wherein the order and manner of it prophesies concerning reasons and end of it observed together with the time and divers apparitions of his before the time reasons of them and no lesse divers types thereof as Enoch Moses and Eliah prefiguring the excellency of it as wherein his triumph over death was most apparantly seene and shewne when he gave gifts to men even his holy Spirit and graces and the use to be made and fruit hence to us arising the the third degree of his exaltation in his session at Gods right hand in glory with the maner or figure of that speech declared and how it is to be understood with the distinction of it from the former and how great is that excellency of that his estate of glory and majesty and what we are to learne from the same 1. VVHat is the exaltation of Christ As his humiliation was his descent from his glory and humbling himselfe even to death and hell for our sinnes and to our salvation so this exaltation is his raising himselfe in the power of his divinity from death and hell to life and the height of glory for our happinesse and justification 2. What herein considerable That as by divers degrees he humbled himselfe from glory to the depth of humility so here by divers degrees from the lowest humility he ascended againe to the highest state of glory and as he came from heaven to earth so now he ascended from earth to the highest heaven 3. In what degrees seene In his resurrection as in this fifth Article the third day he rose againe from the dead In his ascension and session in glory in the sixth Article he ascended c. In his returne to judgement with power and great glory in the seventh Article from thence he shall come c. 4. What to be considered in the Resurrection 1. The time the third day 2. The action he rose againe from the dead Why the third day In Remembrance and regard of the Trinity in whose power he arose Conveniency of the time Foretelling and Prophesie Type of it Jonah 5. How conveniency of the time Only then and no sooner that it might appeare he was truely and
in glory Cupio dissolvi c. 3. Gracious steps of life and conversation to ascend up to his holy hill of sanctification as preparing heart and hand soule and body to ascend to Christ at last and pertake with him in sanctity here as in glory hereafter and therefore did hee send the holy Spirit or Comforter 38. What fruit hereby Cheerfull ability to goe forward both in our Christian callings and duties of Religion by his comfort guidance and instruction alwaies remembring that he is ascended and gone before to prepare a place That we ought to prepare our selves to be received That we are strangers and Pilgrimes here That we have a high and more enduring City That therfore we elevate our minds and hearts and eyes and hands towards that place where our hope and helpe is and thither ascended into glory 39. What followeth The third degree of his exaltation his session at the right hand of God in Majesty and glory expressed in these words He sitteth at the right hand of God the Father Almighty 40. What is meant thereby His consistency for ever and plenitude of Majesty and glory there with the Father in the heavens 41. What in the words to be considered The figure or manner of the speech The meaning of the phrase 42. What the manner or figure The expression of this or the like divine matters and mysteries according to our humane capacity As by sitting understanding consistency being and remaining so for ever As by the right hand of God understanding his high power and Majesty 43. Is this frequent Yes concerning God especially where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causâ for humane weaknesse sake the eyes armes hands fingers and feet of God are often mentioned and the like figures and Metaphors used when we are not with the Heretiques Anthropmorphites to thinke God hath them so really in humane figure but to signifie his greatnesse past finding out or goodnesse and benefits to us by them 44. How to be conceived then 1. By his eyes his providence over us and all things 2. By his mouth his word and divine revelation 3. By his armes outstretched and mighty hand his strength power and mighty deliverances 4. By the workes of his hand and fingers acts of his power and by him ordered and ordained 5. By his feet and goings his marvellous proceedings and the like and so here as aforesaid by sitting stability for ever by his right hand or at his right hand of Majesty and glory to be conceived so Bathsheba at Salomons right hand 1 Kings 2. 19. and the Queen at the Kings right hand in the 45. Psa. understood placed in the greatest honour glory and Majesty 45. What is the full meaning of the phrase As in other places expressed Christ being sitting or standing his consistency for ever at the right hand of God in the power and glory of the divine Majesty 46. Was not this meant by ascending to heaven No for it is a distinct thing from it for That The ascension is in order before it The ascension may be without it The ascension of Christ was to this end 47. How understand you this It is evident the ascension was in time and order before said session and glory and ascension to heaven may be without it as we see in Saints and Angels who doe and shall ascend and though have fulnesse and an unspeakable measure of glory yet not in so high degree and Christs ascension was to that end to have that high degree above all as the complement of all glory and majesty 48. But was not Christ in that glory and at the right hand of the Father set from all eternity 1. In respect of his divinity he was so before all worlds and from all eternity and to that can bee no accession or addition of glory 2. In respect of his divinity united to his humanity so that it was from that time forth onely so considered and manifested 3. In respect of his humanity it was from that time and in that order so exalted 49. How is this elsewhere expressed in Scriptures By these speeches and prophesies or prophetique phrases 1. His exaltation farre above all heavens Eph. 4. 10. To a name above all names that at the name of Jesus every knee shall bow both of things in heaven and in earth Philip. 2. 9. 10. 2. All power given both in heaven and in earth Matth. 28. 18. 3. Let all Angels worship him Heb. 1. 6. so Psal. 97. 7. worship him all ye gods 4. I have set my King upon c. Aske of me and I shall give c. Psal. 2. c. 5. Sit at my right hand till I make thy enemies thy footstoole Psal. 110. 1. 6. All his enemies under his feet 1 Cor. 15. 25. And the like places and phrases shewing his majesty and glory 50. What analogy in this to his humiliation To the lowest degree as this the highest step of glory from the deepes of grave and hell to heaven so from the lowest misery in them to the highest glory in heaven 51. What learne we hence His great power able to defend and glory in majesty to the comfort and consolation of his Church and so our duties of Honour to his Majesty Praise to his excellent name Joy in the excellency of his glory Obedience to his mighty power with the Father and Holy Spirit in the guidance and government of his Church 52. In what respect As he is the head of the Church powerfull and able to defend all that are his against all powers of sin death and hell and Satan and all worldly opposition and in that honoured above all and constituted over all both men and Angels 53. What followeth His further manifestation of his glory in his second comming his comming to judgement the fourth degree or part of his exaltation expressed in the seventh Article From thence he shall come againe to judge both the quicke and the dead SECT 9. The 7. Article Christs comming to judgement The seventh Article shewing the fourth part of Christs exaltation in his comming to judgement and Analysis thereof where the time the end of the world and other circumstances and reasons such his last comming to judgement are to be considered as the antecedents and terror of the same with the extreame strangenesse of many accidents then happening The righteous processe and manner of executing it in all evidence and equity yet with all authority and the event and consequences the finall sentence and distinction of the sheep and goats or good and bad the one to life the other to death eternall to the full manifestation of Gods mercy and justice which began before to be showne is there more perfited and published so what duties to be learned and use of comforts to be raised from the same 1. VVHat is comprised in this seventh Article The fourth part or degree of Christs exaltation his commission and comming to judgment in power and great glory 2. How
the enemies of God to blaspheme 23. How is this to be understood As that all manner of evill examples prophanenesse shew of evill and idolatry may be occasion of blasphemy to the enemies of God and so all evill Christians accessory to the blasphemy of others and causers of it so in effect blasphemers 24. What opposite duty The glorifying of him and honoring of his holy name and his word by all means possible so yeelding him the honour due unto his name 25. What abuse by cursing and banning A malicious sinne the fruit of a heart full of gall and bitternesse and so compared to an arrow shot upright that shall fall downe upon the cursers head as he well deserveth 26. May we not curse then No not at all unlesse God bid ourse as he said Curse ye Meroz and so utterly to take heed of cursing maliciously as many will with desperate speeches and acclamations shewing a heart fraught with gall Cursing vainly as many doe on sleight or no cause calling for vengeance and plague murren and pestilence Cursing customarily as too many also will doe by swearing and cursing bewraying their folly and execrable impiety 27. Why should we not curse 1. Because it is the assured note of a wicked person as in the Psalmes Their throat is an open sepulchre the poison of aspes is under their lips their mouth is full of cursing and bitternesse 2. Because it is noted the fruit gal and bitternes as Rom. 3. 11. water of a corrupt fountain Ja. 3. 3. Because it is forbidden to all Gods people blesse and curse not blesse your persecutors blesse I say and curse not Rom. 12. 14. 4. Because it is a presumptuous sinne to wrest the office out of Gods hand and to whose justice belong plagues and punishments and so to enter upon Gods tribunall 5. It is here forbidden as all prophanation of Gods name and honour and we never read of any good man without Gods command durst enter upon it or doe it nay Michael when he strove with the divell durst not curse him Jud. 9. Nor Balaam though hired by Balaac durst curse without Gods commission Num. 23. and lastly curses are threatned with the curse of God that it shal not depart from the house where the curser or swearer dwelleth so it is an arrow shot upward that will hit him that shot it falling downe heavy with Gods curse on his head and we see not only Gods Law and Commandements all good men and Angells as Michael but even false Prophets as Balaam shall stand up in judgement to condemne this cursing and cursed generation 28. How is it that cursings and excommunications are found in the Scriptures and in the Church By Gods particular appointment and conclusion who is absolute Lord of both blessing and cursing and so we finde that Moses set forth the curses on mount Geresin That David cursed his and Gods enemies from God That Elisha cursed the rebellious children and the Church from God and for his glory used her excommunications and execrations by Christs peculiar commission and upon which no private person or any private authority may enter 29. What opposite duty Blessing and praysing him and his holy name yea and blessing all others even enemies and persecutors according to that blesse and curse not Rom. 12. 14. How blesse we God By praysing him for his blessings and sounding forth his goodnesse with the voice of joy and thanksgiving 30. How blesse we men From him and for his goodnesse and graces shewed in and by them and so blessing is said to be either generally required of all in gracious speech and godly salutations Gen. 47. 7. 10. Rom. 16. 16. Matth. 5. 44 47. Or particularly performed by superiours as from God and in his stead Parents Gen. 27. 27. Minister Numb 6. 23. Magistrates 2 Sam. 6. 18. 1 Kings 8. 55. 31. What abuse by swearing The prophanation of Gods name and injury to his holinesse and truth which as with falshood in our owne speech and injury and wrong to our neighbour is forbidden in the ninth Commandement as derogation to Gods truth and Majesty and prophanation of his name is here forbidden 32. How is this abuse of swearing Such vaine prophanation of Gods name used in oaths either taken falsly deceitfully rashly negligently commonly by creatures or false gods in vaine protestations and foolishly undertaken to the disparagement of truth and Gods glory 33. How many sorts of oathes be there Two sorts Ascertory commonly so understood Promissory in which are vowes What false swearing The taking of Gods name impiously in our mouthes to sweare to a thing we know to bee false or know not to be true both which are false swearing so the false witnesses against Naboth and Christ. How swearing deceitfully When sweating to what we know false or if it happen true what we thinke false and with a purpose to deceive others thereby or not to performe the same all which sorts are accounted perjury 34. What is rash swearing Swearing unadvisedly in heat and choller or any other passion without consideration of the matter circumstances manner or possibility of performance 35. What common swearing An accumulated sinne aggravating the offence of rash swearing by drawing wickednesse with cart ropes of vanity to a custome and so nothing more odious to God then the customary and common swearer who is commonly a vaine and prophane person 36. Whence the heynousnesse thereof 1. For the multitude of oaths reaching to heaven to pull downe vengeance 2. For the continuall neglect and contempt of God indignity offered to God to call him to witnesse in every lewd and trifling matter 3. For the contempt of truth as many must needs be false and lewd 4. For the small conscience of telling or facing a lye ordinarily seene in ordinary and common swearers 37. What other vaine swearing In derogation of Gods Majesty calling any creature to witnesse or using light and foolish protestations savouring of folly impiety and vanity and to the mocking of oaths and making them and the truth suspect 38. How may that be In swearing by creatures as light fire aire c. bread drinke welking c. By ridiculous toyes by laking by cocke by my fay c. By Popish Saints or the like by Saint Mary Saint Anne Saint Loyes by the Masse by the rood c. By Heathen gods or idolls as by Hercules Apollo c. Medius Fidius c. By parts of Christ body as nailes wounds blood heart and so Gods heart wounds c. many times not without cursing and raving most blasphemously 39. What the solly or vanity of them 1. In that they are childish and foolish to attribute the knowing truth to such things 2. Beastly and abominable to set up the creatures in the place of the Creator 3. Divilish and detestable to rob God of his honour and shame the truth 4. Blasphemous to teare Christ in peeces with such execrable oathes and vaine mouthes 5.
place appointing and establishing the time allotted to his publique service and worship his honour being the maine scope of the first Table And as it is to be set up in our hearts the intent of the first Commandement And as his outward worship rightly performed the intent of the second The glorifying of his name in all things the intent of the third The rightly observing of his Sabbaths the appointed times of his worship the intent of this fourth Commandement 4. What manner of Commandement An affirmative inferring and enforcing his opposite negative viz. to remember to sanctifie the Lords Sabbath and not negligently to let it passe or prophane the same 5. What the affirmative part 1. Our duty to sanctifie the Sabbath by setting a rest apart sanctifying the rest by holy exercises 2. Our duty to be mindfull and carefull of it so to remember to sanctifie it by preparing our selves using all good meanes removing impediments 6. What the negative part The forbidding of the prophanation of it by not setting apart a rest misspending it in any superstition idlenesse vanities sin c. The passing it over in forgetfulnesse by unpreparednesse neglect or contempt 7. How the parts and duties opposite seene opposed The sanctifying opposite to the prophanation of the Sabbath and holy exercises to the mis-spending it in ill actions The minding it opposite to forgetfulnesse and drowsinesse therein as the preparing the soule to that holy and fit celebration thereof opposite to neglect contempt or unpreparednesse 8. What is the duty of sanctification of the Sabbath The setting apart a day of rest and exercising our selves therein in such holy duties as the Lord requireth 9. What day is so to be set apart The seventh day so he appointeth and alloweth the six dayes for our labour whereby we with more chearfulnesse and readinesse may sanctifie his Sabbath the seventh 11. How is it that our Sabbath differeth from the Jewes Sabbath For divers reasons as to shew that the old Law hath given place to the new and so the Jews Sabbath to this of Christians That the ceremonies are vanished and what was ceremoniall in this vanished as the time altered though the morality remaine That the Sonne of Man indeed is Lord of the Sabbath and so hath power to alter it 11. How prove you this Commandement to be merall and perpetuall For that it is ranked there among the rest of the Commandements that are morall and to endure as well as from the necessity of it no lesse to us and to the worlds end for Gods honour then it was to the Jewes and all the holy Patriarkes and Fathers from the beginning and therefore vaine and impious is their assertion that as a ceremony would have it passed and vanished or account it needlesse or a burthen whereas it is indeed to all good Christians comfort and the especiall honour of God 12. What necessity of a Sabbath For divers and weighty reasons such as these 1. That the faith and obedience of men may hereby be exercised more particularly in setting themselves apart from worldly businesse what haste soever and dedicate themselves and this time holy to the Lord. 2. That concord and unity Doctrine and Gods service may be maintained which without this meanes would hardly be effected but confusion would follow every one let loose to his own will or fantasie as commonly so many heads so many opinions 3. That love and charity and all graces were encreased by publicke teaching the duties required and reproving the vices as it is done by Gods word preached then whereby the good and vertuous encouraged the vitious shamed 4. That Gods service and publicke worship may be thus upheld that else were like to decay if men left to private devotions had not such publicke meetings some forgetting others nelecting all duty and most that did not ignorantly or superstitiously performing the same 5. That more acceptable service to God performed when prayer and holy duties so publickely exercised by all as many brands making a great flame so the prayers of many with greater fervency ascending up to God and every good servant of his more enflamed by joyning with others in these holy duties 6. That it may be for rest to the very servants and cattle that else groning under their yoake may be too much grieved by unmercifull minded masters without relaxation 7. That it may be a difference between Gods servants and the heathen that know not God by such sanctifying the Sabbath and so be a signe to us of that eternall Sabbath and rest in Heaven wherein as we are taught we may meditate how with Saints and Angels we all doe enjoy Sabbath dayes recreations of singing hymnes and Hallelujahs as we shall the prayses of God for evermore 13. But is not a Christians Sabbath every day Yes in spirituall rest from sinne and private satisfaction of the soule in practising of holy duties sitting a godly life not to forget thereby or neglect the publicke service of God on his appointed Sabbath whichevere to dishonour God most of all and bringing in confusion and iâ— religion 14. But since the Jewes Sabbath altered may not any Christian make or set out what day he please for Sabbath Nothing lesse for it were not onely temerity and presumption to break the Lord and his Churches institution as may be shewed but the high way to Atheisme and Irreligion when if every one might set out what Sabbath he pleased one setting out one day and another another there would be no day in effect kept holy and so not onely no order and uniformity but even no unity or charity and likely much uncharity jangling and dissention and consequently irreligion 15. How then is our Sabbath to be shewed or proved or established instead of the Jewes Sabbath Most firmly against all obstreperâ—as clamors of gainsayers 1. By the Lords owne approving and sanctifying it who is the Lord of the Sabbath 2. By the Apostles doctrine and continuall practice and keeping the same 3. By the whole Churches and all holy mens uniforme practice and consent ever since 16. How by the Lords owne doings Most plainly by his 1. Naming or giving his name to it in holy Scripture as Apocal. 1. 10. called the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the Lords supper the Lords people and his Church or the like so his day 2. Sanctifying it by and with his First resurrection thereon and finishing the worke of our redemption and resting on the new Sabbath as God the Father the creation on the former Secondly presence and divers appearances to the Apostles on the same day at their holiest and Sabbath dayes exercises as I. To the women and the Disciples and Mary Magdalen at the first II. In the morning John 20. and to Simon III. And to the Disciples in the way to Emaus Luke 24. 34. IV. And to the Disciples and Thomas with them John 20. V. And at other times and to Saint Iohn in
or recreation allowed Yes we have liberty to refresh and cheare our selves with those things that may comfort our weak nature and make us more able or disposed to celebrate the day as a festivall and day of joy unto the Lord for so it is and the Prophets expresse it so and as we have flesh about us as well as spirit and a body of dust the Lord who knoweth this our weaknesse appointeth the best things of the earth if we serve him for our comfort as in Paradise so on his Sabbath even to our bodily delight as the comfort of the soule so farre forth as it may helpe not hinder the hallowing of the day and expresse a holy not heathenish feast or drunken Bacchanalia on this day 49. How is that to be understood As that we may use to our comforts both the creatures by eating and drinking to make it a festivall day Musicke and godly singing or mirth to make it a joyfull day Other such like delights and recreations to refresh our spirits in honest manner whereby to be more cheerfull able to spend the allotted and best parts of the time in those holy duties appointed and so those delights to be a means to further these duties and without all excesse scurrility and prophanenesse which else may prove both an abuse of them and the Sabbath 50. What is the opposite part or vice hereunto opposed The not setting apart a rest or the pollution abuse and prophanation of that rest and day of the Sabbath 51. How not setting apart a day of rest Either in setting out none at all in effect or by not resting from sinning perturbation of the soule ordinary workes or worldly thoughts as they ought to doe or in stealing a part from God by their allotting unnecessarily 1. Early mornings workes to hinder the due observation 2. Part of the day or sometimes chiefe part of the day to other occasions 3. Latter businesses even to be set in hand before the Sabbath ended as too frequent instances may be given in worldings hying to fayres and markets before the Sabbath ended Carriers Millers Shop-keepers Alehouses Tavernes and others no necessity urging but filthy lucre stealing a part if not wholly prophaning the Lords day against which many good Lawes have by good Princes beene enacted though too often the more the shame slenderly executed 52. How to be remedied If good Lawes well enacted were by good Magistrates carefully executed as we read in some Councells decreed the goods to be forfeited as Concilio Dingulonencsis Canon 13. and by Leo and Authemius the persons to be proscribed whereby they were out of the lawes and Princes protection and the goods forfeited 53. How is the farther abuse and prophanation By abusing that rest and day of Sabbath to any evill end as superstition in Jewish abstinency from necessary things to be done for the better sanctification thereof Any Idolatrous fashion Idlenesse only and in doing no good which is worse then bodily labour and this Sabbatum Asinorum or of beasts Vanity or prophane sports which hinder holy duties and sanctification worse also then honest labour this onely Sabbatum tituli bare name of Sabbath Sinne as to gluttony exccesse drunkennesse and the like spending the best day in the worst exercises or wasting idly on the Sabbath what gotten the weeke which is Sabbatum Satanae the Divells holyday and they his slaves that use it 54. How is the heynousnesse of this sinne intimated 1. By Gods strict penall law enacted against it the offendors to dye the death Exod. 31. 15. 2. By that laws execution on him that gathered but sticks Num. 15. 32. 3. By Gods sending the people into captivity for it that the land might keepe her Sabbath that they his people had broken Jerem. 25. 4. Gods providence to have it observed that the day before only no other sent and allowed double Manna Exod. 26. 5. And lastly God and all good mens execrations of it and Prophets exclamations against it as Nehemiah also threatning the Merchants Nehemiah 13. 55. How is it then generally or commonly prophaned 1. Either by labours and journying that are not of necessity and might be avoided 2. By idle resting and sitting at home or other absence from publicke duties 3. By sinfull and vain spending the time allotted to holy duties in wicked manner 4. By suffering others especially those under the authority of Master or Magistrate to offend therein 56. What is the issue generally hereof By neglecting Gods ordinance and herein honour both good order overturned Good duties of all sorts neglected Magistrates and Superiours with God contemned Inferiours by prophanenesse come to misery Gods blessings alienated c. and his judgements assuredly appropriated to the offenders 57. What is the second part of the duty in sanctifying the Sabbath To remember it or mindefully with care and conscience to prepare for it and set about it 1. Seene in removing impediments 2. Using all good helpes 3. Convenient preparation to both the publicke and private duties to be performed by both 1. Ministers 2. People in the celebrating and being present at the celebration of divine Service and publicke worship of God in his Church performing the divine offices or officiating there with helping and assistance in the same 58. What is it to remember To take speciall note of this Commandement as begun in Paradise sanctified by God and now renewed in Christ c. To take speciall note of the duty enjoyned sanctifie the time the Sabbath ourselves to bee prepared And so remember all the dayes of the week so to labour that we may rest and sanctifie this The day before as a parasceve or halfe holyday begin to prepare ourselves to the sanctification of this The last Sabbath how we profited what wee learned and how to improve it in this 59. What impediments to be removed Of workes and labour that would importune us to neglect it worldly cares and distractions and specially sinne and vanity with sleepy drowsinesse of devotion and idlenesse perswading us to absent our selves from holy duties and stay at home 60. What helpes to be used Holy meditations of the benefit institution and command of the Sabbath and blessings attending the same as well as reading conference c. 61. What preparations else Fitting our bodies to the outward rest and presenting our selves and those that belong to us at the Church as our minds to the holy actions and present devotions in such preparation yeelding our presence both of body and minde even to all both publique and private duties of the Sabbath 62. What private duties Those preparations going before and good exercises and actions following the publique duties as also the ordinary meanes of sanctification private prayer reading and meditation Workes of charity and mercy Outward almes visiting the sicke c. peace-making Inward to the soule instruction reproofe exhortation comfort counsell c. 63. What publique The ordinary duties of the Sabbath in the publique worship
and service of God at the Church and in that great congregation 64. What of the Minister As the chiefe actor in this dayes sanctification publique prayer and calling upon God in the behalfe of the congregation Reading and preaching the word and catechising Administration of the Sacraments 65. What of the people Their yeelding their presence in the holy assembly and both Comming duly Staying to the end Behaving themselves religiously being present in hearing the word Praying and using the Sacraments Doing all other convenient workes of sanctification as in their assisting the Minister and congregation collections for the poore c. 66. What the opposite offences In generall all carelesnesse and contempt remisnesse and negligence forgetfulnesse and sloath drowsinesse and sleeping or sleepinesse in any of the persons in any of these foresaid devotions and private or publique duties arguing unpreparednesse and backwardnesse in rendring to God the honour due to his name or sanctification fitting to his Sabbath 67 How more in particular I. In the Ministers carelesnesse negligence absence or idlenesse c. II. In the People 1. Absence from Church in carelesnesse negligence contempt obstinacy or any pretence or cause whatsoever arguing unwillingnesse or unpreparednesse 2. Departure without necessary cause 3. Irreligious behaviour in the Church and worship of God 4. Other negligence or vanities before or after 68. What else may be said to offend thus I. Those who are mindfull of the Sabbath to prophane it as 1. Who provide not to be free that day 2. Who provide businesse against that day 3. Passe over extraordinary businesses or journeyes to it 4. Make bold with God to borrow part if not all to their owne use which wisedome is not from above but from the divell II. Observe it but for fashion sake III. Observe the outward rest onely IV. Are dainty Sabbath keepers or rather prophaners V. Account putting on gay cloathes costly fare or other excesse that dayes worke VI. Absent themselves from publique duties or thinke on private which may bee done every day sufficiently VII Are weary of it and wish it gone VIII Unwillingly performe the duties of it and the like as Separatists Recusants and Nonconformists 69. What say you then of other holidayes appointed To be understood as a second sort of Sabbath and even by the Lords example and institution warranted as also by holy men practised from all antiquity as is apparant in the Old Testament How were such Sabbaths The very Passeover and Penticost feast of Weekes and Tabernacles by God himselfe besides his ordinary Sabbaths and so likewise the feast of Purim and Dedication and like deliverances and blessings with peculiar Festivals as on other great occasions solemne Feasts also and holy assemblies which were in effect extraordinary Sabbaths of the which some holy and festivall with joy as the other holy but fasting daies 70. What use of these our holy dayes For the honour of God and remembrance of some extraordinary and great blessings on that time conferred on his Church as in those feasts remembring our blessed Saviour whether his Nativity Circumcision Incarnation or some holy mystery and likewise the Saints dayes those vessels of grace Gods especiall and extraordinary instruments for the illustration of his Church whom we so remember and praise him for the same 71. But how doth this agree with the Commandement that appointeth the six dayes for labour Very well for if part of the seventh upon necessity may be taken to our use as aforesaid much more part of the six for his honour who is to bee honoured all our dayes in some convenient sort as Daniel three times a day praying and David seven times a day to teach us some weeke dayes exercise which commonly can never countervaile our negligence on the Sabbath if no other duty did binde us to this daily sacrifice 72. What rules for weekly or daily devotion Such as any good man may propose to himselfe remembring Gods blessings and benefits bestowed on him as especially to use 1. Prayer morning and evening 2. Blessings and thanksgivings before and after meat and receiving the creatures 3. To give thankes at all times for benefits blessings or deliverances received 4. To pray often and more instantly as our necessities may require 5. Tolet no day passe without some reading or divine meditation 6. To take benefit of weeke day Sermons if opportunity be fitly offered and may bee without palpable wandring Pharisaicall pride and shew of hypocrisie or neglect of our calling 73. What further warrant have wee for holy dayes or fasting dayes As that example of God himselfe and holy men in the Old Testament so since 1. Primitive times institution and practice most of them 2. Authority of the Church commanding and constituting 3. The benefits themselves and mercies of God therein requiring a thankfull remembrance 4. All the former reasons and authorities together with our owne necessities and sometimes urgent and extraordinary occasions as before enforcing some ordinary fasting dayes sometimes also extraordinary fasting and festivall dayes 74. Are these to be observed as strictly as the Sabbath There is no reason for that for though sometimes celebrated with extraordinary joy or solemnity yet as secondary Sabbaths assuredly in a second degree and also among them degrees may be observed yet all of them in some measure for holy and festivall dayes and to the honour of God as the mystery or memoriall doe require and so these may be Sabbaths dedicated to the Lord in memory of his blessings but this peculiarly the Sabbath of the Lord. 75. What was that farther explication of this Commandement In the permission or injunction of labour the six dayes In the duplication of the Commandement and 1. Naming the Sabbath the seventh day and againe enjoyning it 2. Amplifying it by forbidding all servile work both of ones selfe and all that pertaine to us 76. How is the permission of the six dayes to labour Not onely a bare permission but even an injunction to worke in the same commanding moode that the Commandement it selfe is and that both to avoide idlenesse hatefull to God and nurse of vices and also thereby the better to sanctifie the Sabbath As 1. rest after labour is sweeter 2. We better prepared by vicissitude and change may 3. More cheerfully entertaine it 4. More sensible of it and thankefull for it 5. Better abled for it and fitter to rest Provision being made for the rest and sanctification by the weekes labour and Gods blessing and so the Commandement againe repeated 77. Why is the Commandement then doubled 1. For ratification of the stability of it as first not onely commanded but to be remembred and here againe redoubled 2. For specification of the very day the seventh and so determined and by no humane ordinance but only by divine to be altered and so in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek the seventh day not only a seventh the Sabbath ordained and in it farther
the prohibition of all worke in amplification of the command 78. Wherein the amplification chiefly 1. In that the six dayes are allotted commanded and by Gods example also established for labour and workes that the seventh may be a Sabbath a holy and festivall day of rest 2. In that all worke is thereon forbidden not onely to the Master or Magistrate but even 1. To the son and daughter and servant 2. To the cattell Oxe Asse c. 3. Nay the very stranger whatsoever with us in company 79. Why so That it may be the better sanctified by all That the cattell and servant may rest with us That the stranger draw us not away by evill example from God nor we accessory to others offences 80. Why this so strictly urged 1. Because Parents and Masters being in Gods stead are to see inferiours trained up in godlinesse 2. As the head receiveth comfort in the good of the other members so should the superiours from these 3. It is a sin and shame for Parents to bring up children not servants of God but vassalls of the Divell and firebrands of hell or masters of such servants 4. What blessing can be expected from their labours if they sanctifie not the Sabbath with us 5. What comfort can it be for Parents or Masters to see their sons or servants come to wretchednesse or misery or miscarry as they cannot chuse in neglect of Gods service and their duty nay what corrasive to their conscience by suffering it to be accessory to their wickednesse and how shall they be taught if not brought to Church to learne their duties 81. What then the end of the Sabbath 1. For the sanctification of Gods name in holy and publique duties 2. For the rest of even the servant and cattell 3. For the type of the spirituall rest both from sinne by the Messiah and perpetually in the Heavens 82. What reasons of this duty urged here Divers both 1. Interlaced and intimated by the 1. Antiquity and excellency thereof 2. Equity and justice of it 3. Propriety of it to God belonging Expressed by the 1. Reduplication of the Commandement 2. Example of God himselfe 3. His blessing annexed 83. What are the reasons intimated 1. The antiquity and excellency of that day and duty instituted by God himselfe in Paradise in time of mans innocency sanctified first with his owne example intimated in the serious remembrance and reiteration of the command as well as in the example of God Secondly the equity and justice of it that having allowed six dayes to us he may well require the 7. with our best duty and care to sanctifie it Thirdly the propriety the Lord hath to it it being his day or Sabbath not onely made by him as all the rest but the day of his rest besides 84. What reasons expressed 1. The often reduplication of the command as both the day to be remembred rested upon sanctified and no servile worke done not by any person thereon 2. The example of God not onely working the six dayes to appoint that our exercise but also resting and sanctifying this for our instruction and to perswade us 3. His blessing annexed who both rested and sanctified and for that use blessed it so the holy use of it shall procure us a blessing in the blessednesse thereof both to our labours in this to our comfort and rest hereafter to eternall happinesse What more learne you from the sanctifying the Sabbath day With it may be noted the setting apart to holy uses other things whereby the sanctification of the day may be better performed and observed and thereby as it were depending upon the sanctification of the same Which are they With the sanctification of the time may bee well understood to be inferred the sanctifying 1. Place or places for Gods service such as his Altars in the most ancient times the Tabernacle Temple and Synagogue of the Jewes afterwards and since our Churches and Christian Temples throughout the world set apart for such holy meetings and actions principally on that day 2. Persons as of the first borne and eldest of the families for Priests to attend Gods service before the Law and since by Christ appointed the Evangelicall Priests and Ministers of the Gospell who all were principally to attend that day and service 3. Maintenance of those persons and this ordinance tythe offerings and the like consecrated and set apart to this use and maintenance of them that attend his service and consequently maintenance of his honour upon earth whose morality and so perpetuity of institution may abundantly be shewed both before under and since the Law under the Gospell 4. Other things consecrate and set apart to holy uses and performance of Gods service especially on this day both which the Fathers in the Jewes Church and now since in ours abundantly to be shewed as both the sacrifices Arke Cherubins Shewbread Candlesticke and ornaments of the Temple and such things for practise of devotion ornament order or decency in our Christian Churches appointed And Lastly the very bringers offerers of the sacrifices themselves and those that joyne with the Priests in performance of the holy duty the Saints on earth and such as excell in vertue or the communion of Saints a people holy and acceptable to the Lord and no lesse with the holy actions practises and performance of those knowne duties in Gods service and worship on that day of rest such as hearing praying preaching or the like and their comming and presence at them the rites orders ceremonies used in the performance of that duty of publique sanctification of the day all of them included sanctified with it they with the day and the day the better by them But these things are not to be found perpetuall and at all times in the Church Yes the most essentiall of them and for the others as the infancy or growth of the Church did obtaine to more maturity and perfection whereby Gods appointment and for the more accomplished and orderly performance of his service in their due time left to the wise governours discretion instituted What difference between Gods sanctifying the Sabbath and ours His sanctifying it authoritative have full power to constitute and ordaine the setting apart of it to holy uses our sanctifying of it either imitative so appointed to follow him our patterne in the setting of it apart to such holy use or obedientialiter and executive in performance of those holy services and duty therein by him commanded This duty it seems of sanctifying it is vehemently and often here pressed and urged Yes as principally inforced and so five times at least therein urged in memento both of the prevention of the neglect preparation to the duty being by the neglect of it many other good duties are neglected which by it might and ought to bee learned and by the practise of it all other good duties are practised or renewed and recalled to minde by hearing the word then read and preached
themselves unworthy of honour and respect by their Insolent carriage towards inferiours Light Dissolute Unmercifull Unjust behaviour in their places Inferiours their despising unreverence disobedience and dishonour of superiours by any Vndutiful Vnreverent Despitefull words behaviour actions towards them 17. How are the opposite or opposed parts seene or intimated here The honour reverence love and obedience required of inferiours expressed in this word Honour to which opposed dishonour unreverence despising or disobedience as the gravity good example mercy justice moderation and beneficence intimated in this word Father which sheweth what superiours are required to bee else not fathers opposite to which are insolent light dissolute unmercifull and unjust carriage and behaviour whereby they seeme to leave and lose the name of father 18. Who are then accordingly accounted Fathers 1. The Prince who is parens or pater patriae so Abimelech the name of the King of the Philistims King father 2. Magistrates patres conscripti so Senatours Councellors of Estate Fathers of the State and Fathers of the King as Ioseph to Pharaoh Gen. 45. 8. 4. Superiours in First knowledge and science Iubal father of them that play on the Organs Iabal father of them that make Tents Gen. 4. Secondly holinesse as Elisha called so by the King of Israel Shall I smite father 2 King 6. 21. Thirdly by instruction oversight and government as Elisha said of Eliah My father my father 1 King 1. 12. Fourthly in estate or riches Job 31. 18. 5. Ancient in yeares fathers by age 6. Spirituall Pastors Ministers and Teachers Fathers in Christ. 7. Masters of families and servants Patres familias 8. Naturall and legall parents as fathers mothers fathers in law mothers in law also Godfathers and Godmothers Benefactors and who in any the like respect guardians or have delegated power or tuition and government over us as children and inferiours to bee understood by all these severall respects and bonds of nature law or other contract 19. In what manner are they so Fathers By the law of 1. Of Nature naturall parents father in law c. 2. Nations 1. Kings and Soveraignes 2. Magistrates Senatours Councellors of State 3. Judges and Officers of justice 4. Spirituall Pastors and Fathers in Christ. 3. Contract Masters of Families Guardians Tutors and such other superiours for our instruction or aid c. by our selves or others appointed or desired How may these superiours be distinguished Into superiours In 1. Gifts 1 Received frō God whether Inward of the mind as in Arts wisedome Learning vertue or the like Outward as in Age the ancient Degree of Birth nobility or gentry Schoole or church dignity Wealth the rich or potent 2 Bestowed on us as Benefactors Guardians and helpers 2. Authority governors of Family Schooles Corporation Church Commonwealth in governm oeconomic scholasticall cōfederacy ecclesiastic politicall What the generall duties of superiours that they may worthily be accounted so Wisedome and gravity together with good example good deeds 20. What the generall duties of inferiours To exhibit honour Inwardly in reverent estimation of their worth and wisedome place and authority Outwardly both in the 1. Signe of reverence whether Rising up to them Going to meet them Bowing the knee Vncovering the head Standing before them Giving them the precedency Silence when they speake Words of reverence 2. Deed as occasion is offered to minister unto them 21. What the opposite vices in generall 1. In superiours neglecting inferiours lightly or foolishly 2. Inferiours neglecting or despising their superiours unreverently undutifully 22. What the duties in particular of superiours in inward gifts of minde In humility to acknowledge them received from God and thence willing to employ them to his glory and the good of others opposite to which is insolence and abuse of them 23. What of inferiours herein In thankfulnesse acknowleding reverence and respecting them as the gracious instruments of God for our good and in modesty even to account our equals rather superiours or betters then any way to deny deprave or disdaine their good gifts 24. What the duties of the ancient To bee sober and grave ready to instruct the younger sort both by their wisedome and good example as patternes and presidents of good and no wayes of lewdnesse or evill 25. What the duties of youngers To reverence them as fathers learne and imitate their good examples and no wise to despise the aged contemne their counsell or direction 26. What duties of those dignified by nobility gentry or other degrees of eminency By magnanimity magnificence and other heroicall and divine vertues to remember the giver of all good and use the same to his honour the good of the Church and Commonwealth thereby shewing themselves worthy of that honour who otherwise shall seeme but bubbles of honour and a shame or disgrace to their degree 27. What the duty there of inferiours To reverence respect honour them according to their worthinesse places and degrees readily exhibiting the signes thereof and no way to presume against them or neglect them 28. What the duty of the wealthy To remember the giver and that they are but stewards and shall bee called to account to use their riches as instruments of liberality and bounty to the helpe and releefe as well as protection of the poore and helplesse and not to niggardlinesse and avarice or oppression and cruelty 29. What duties of inferiours The reverent esteem and welwishing to them and their estate as the blessings of God and instruments of their good and not to disdaine presume or murmure against them or God 29. What requiredin Benefactors In that act of bounty or charity to give willingly cheerfully freely and discreetly bis dat qui cito and not grudgingly or for his own profit so not given or without discretion so cast away or with delay so qui sero dat diu noluit tardius beneficium perdit gratiam and the like exprobation or casting in the teeth of a good turne 30. What duty of the receivers of a benefit Thankfully to acknowledge and remember it with testification both by word and deed if occasion be offered as well as prayer opposite to which forgetfulnesse of a good turne or requiting evill for good 31. What the opposite or negative part of all the former Easily collected from the premises and partly expressed in them a neglect of those good duties in any respect by any of the parties or in stead thereof the return and exercise of the contrary to them 32. Who are those other superiours in authority Governours 1. Of families as Parents over children Husband over wife and family Master over servants apprentices 2. Of Schooles or Universities or other Corporations Master Guardians and Presidents 3. Of Church as Bishops Pastors and Minister 4. Of Common-wealth the Prince our Soveraigne and all Magistrates 33. How the order of these First Oeconomicall duties as that the first government in the world Secondly instruction in Vertue and Religion so Scholasticall and
heart have a law prescribed to make them holy and acceptable unto the Lord. 3. What manner of Commandement A negative inferring his opposite affirmative viz. not speake untruth or make lyes in uncharitable manner against our neighbour but to preserve truth and charity among all men 4. What the negative part Not to speake or broach untruth in uncharity to the hurt or infamy of our neighbour or our own honest estate credit or good name 5. What the affirmative part To speake and utter truth in charity to the good of our neighbour or our owne honest estate credit and good name 6. How are the parts seene opposite or opposed As truth opposite to untruth Charity to uncharity The good to the hurt or infamy of our neighbour or ones honest estate credit and good name 7. What manner of vice is it forbidden Maledicentia evill and untrue language or lying or abuse of the tongue Whose root an evill heart and thought Whose blossome and branches evill words Whose fruit evill deeds not onely infamy lyes and slander but sometimes reaching as far as the breach of the other Commandements in theft cousenage fraud oppression yea mischiefe of spilling bloud and murder as well by being the fuell of fury in quarrels and contentions as betraying innocent bloud so that an evill tongue the occasion of much evill and hence said set on fire of hell Iam. 3. 8. What manner of duty commanded Good and gracious language or the right use of the tongue that excellent instrument of the soule well used and occasion of much good both to body and soule especially by truth learning and instruction 9. What is truth 1. In the minde a conformity of the minde to the truth of things as they are and so to the mind of God by which they are and were created 2. In the words a conformity of the words to the truth in the minde conceived and so to the things 3. In the deed conformity of actions and deeds to the words and profession of the truth by the tongue 4. In the will a love desire and study of truth which is called veracitas opposite to which is lying and falshood and an unconformity of the Minde to the things as they are or to the minde of God and conformity to the devill the father of lyes Words to the minde or things in truth Deeds to the words or minde in simplicity Will to the love or desire of truth and so a dedication of minde and speech deeds and will to the devill the enemy of God and truth and author of mischiefe whence proceedeth and appeareth commonly the malice of untruth in uncharity 10. What are the parts of the vice here forbidden In opposition to truth and honesty or charity found especially 1. All false witnesse bearing and accusation the maine sin here forbidden 2. All false slanders calumniation and backbiting 3. Tale-bearing and lending the tongue or eare to heare tell or carry false reports 4. Flattering and soothing any for subtilty or advantage 5. Lying and equivocation any untruth against knowledge or conscience of our selves or others in vainglory boasting depraving or diminishing truth or good name 11. How false witnesse bearing In testimonies whether 1. Publique in face of judgment as of the Judge Notaries Lawyers and parties themselves or witnesses Out of judgement but for elections or like publique businesse 2. Private in regard of the authority not appearing or wanting to sight though else publique defamation or libell as else all other private defame or lying 12. How in the Judge to be found In false evill judgment or proceeding therin 1. As rash judgement either The cause not well understood One party onely heard not the other Witnesse of one alone in capitall causes 2. Perverse judgement when the wicked absolved and just condemned as commonly if he be a taker of bribes accepter of persons 3. Being accessory to the offences of others by Admitting needlesse suits Protracting suits Rash imposing oathes Allowing or setting and admitting of false courses or witnesses as in Naboths case and Christs condemnation 13. What then required of the Judge Due proceedings without respect of persons or bribes to the full examination of the truth and giving sentence according to Truth Justice Equity to the Righting of wrong Punishment of vice Maintenance of vertue 14. How false testimony in the Notaries In the Notaries dealing falsly in writing preserving reciting of the Records thereby corrupting them and wronging of right in which they ought to deale truly and justly 15. How in Lawyers 1. By entertaining and promoting evill causes 2. Animating the followers of evill causes and contention as amicos curiae 3. Using false accusations and calumniations against the adverse party 4. Being unfaithfull to the helping a bad or betraying a good cause 5. Taking of fees ambidexter-wise on both hands and betraying the client 16. What their duty then To entertaine or promote no cause they know to be evill To maintaine the good cause with good conscience truly faithfully How false dealing in the parties In going to law for stomacke malice and contention In dealing untruly by 1. Forging false accusations and calumniations false Instruments or Deeds 2. Suborning false witnesses whose duty were that truth charity and right might take place 17. How the offence in the Plaintife or Defendant more in particular In the Plaintife in 1. All causes to seeke the molestation of his neighbour 2. Criminall causes Calumniari to urge untrue and uncertaine matters or crimes Praevaricari making only a show of accusation Tergiversari to fly from his accusation In the Defendant to Deny the truth Appeale without just cause Not submit to judgement lawfully given 18. How the offence of witnesses Either not to give testimony to truth Or give false testimony and that by witnessing what hee knoweth not to be true doubteth or knoweth to be false 19. What their duty then 1. To give testimony when on just occasion required When hee seeth innocency oppressed though unrequired 2. To testifie the truth only wholly Pro 14. 25 What other publique testimonies Out of the place of judgement by publique speeches as Orations writings testimonials for elections or any other advancement that onely truth and worthy persons be allowed not falshood spread and unworthy persons promoted 20. What other private testimonies 1. In reprehension or dispraising of vertues or commendable things or extenuation of the same 2. In extolling or praising vices and bad things with undue and untrue testimony contrary to honesty and charity and if in presence is flattery or derision or else reviling and contumely in absence growing towards slander or mocking howsoever evill cursed speaking Opposite to which wee ought constantly on all occasions to praise and acknowledge vertue and discommend vice 21. What is slanders and backbiting A false testimony behinde ones backe to the wrong of the good name dear as life or credit so a kind of murder and also a blasphemy against
that in nature assisted by grace will suppose free will 〈…〉 of supererogation 24. What ability then may we 〈…〉 Only that which is of grace in Christ and to that measure that may be acceptable though not perfect since God is pleased so to accept of our best endeavours 25. Whence are we to expect it From God the giver of all goodnesse and so who is only able to worke in us both the thought the will and the deed 26. What meanes to obtaine it As here is prescribed continuall and earnest prayer the effectuall meanes to obtaine grace and all other blessings from the hand of God 27. Is there such necessity of prayer then Yes as the naturall life cannot be preserved without continuall food no more the spirituall life of the soule in grace without continuall accesse of Gods graces and comforts to refresh and nourish it 28. Is there such need for the faithfull also to pray Yes both I. As continually standing in need of such comfort 1. To shew they are Gods children and faithfull servants 2. To pay their vowes and duties of praise and thanksgiving 3. To performe their obedience to him 29. What manner of prayer required As is here expressed continually earnestl◠and diligent prayer so said we ought at all times to call for grace by diligent prayer and to this purpose we are bid pray continually 1 Thes. 5. 17. 30. What further intimated in the question following this preface That the Lords Prayer is the most excellent platforme that we may desire of prayer and absolutely in it containing all that we need pray for and as a rule for our hearts and words to make request by so most reverently and religiously to be respected and used whence the reproofe of any that either I. Superstitiously neglect 1. It or sleight it 2. All set formes of prayer II. Ignorantly attribute too much to the bare recitall of it so religiously using it with vaine repetitions and babling III. Superstitiously use it to the expiating of sin by the only often repeating it c. 31. Why is it called the Lords Prayer As by him taught to his Disciples and in them to the whole Church so sanctified by his holy lips teaching and commanding it saying when you pray pray after this manner 32. Is it then meant in those very words No doubt after so good a Schoolmaster and in words so well couched in so holy perfect and absolute manner and for the substance comprehending all things necessary to be desired 33. What followeth The expresse requiring the recitall of the same prayer intimated so necessarily to be learned and religiously used by all good Christians SECT 2. The Lords Prayer Hypothesis of the Lords prayer here proposed the generall thesis of prayer and the nature definition excellency sorts order and rules of it come to be considered So the definition explaned and parts of prayer and order of them described as also the sorts or kinds of prayer among themselves compared and illustrated as of vocall and mentall of publick and private ejaculatory and others the difference and degrees of excelleney all of them excellent and usefull in their kindes the holy and religions use of set form of prayer in the Church of God and reasons of the same and how from all antiquity and by all godly men used whence also the Lords prayer by the Lord himselfe so propounded to be used yet none of the others in their due seasons to bee neglected but most necessary on the divers occasions of our life estate and callings to be religiously practised all of them and often as the many and continuall blessings of Almighty God are powred out upon us or presented to our eyes and remembrance the circumstances of prayer further set downe and declared of kneeling and the like gestures the order and rules and conditions of all true prayer the wings of prayer and how made so powerfull and why the prayers of the wicked prove so uneffectuall and unacceptable how we may pray or more to elevate our minds and inflame our zeale and affections to this divine duty of prayer in a due estimate of it we may consider the rare excellencie of it by the divine Elogies and other testimonies of holy scripture concerning it as likenise the exceed 〈…〉 and urgent nesessity pressing us on inciting us to this duty and lastly the admirable force or surpassing vertue and efficacie of true prayer which is of faith even to the obtaining of all our desires overcomming the greatest powers that are in the world the great dignity urgent necessity and wondrous efficacie of it here amply appearing from a survey of the reall worth right use and rare 〈◊〉 both effects of it to which may be added these further godly and profitable directions therein for the right use and practise of the same 1. REcite the Lords Prayer Our Father which art in heaven hallowed 2. What is here especially to be observed In generall what prayer is and how regulated In speciall this prayer the perfection and parts of it 3. What is prayer Oratio quasi oris ratio the calves of the lips or rather a devout pouring forth of the soule before God in our submission to his Majesty and ordinance and so honouring him 4. What in it to be considered The Nature Parts Sorts Rules of it whereby the Essence Matter Manner Order of it declared 5. What the nature or essence As expressed in the definition of it said to be the immediate worship of God by our calling on him in the name of Jesus Christ with devout pouring forth of the soule before him acknowledging his great Majesty and mercies and our owne miserie so desiring both for our selves and others supply of our wants and necessities from the fulnesse of his bounty and giving him praise for the same or more briefly thus a lifting up of the heart to God in the name of Jesus Christ according to his will in full assurance to bee heard and accepted of him 6. Why say you an immediate worship of God Because that though many other holy actions both at Church and else are his worship as preaching and hearing the word receiving the Sacraments sacrifice and obedience better then sacrifice yet none so immediately honouring him as this that primarily and totally respecteth it as tendring him in that very act our duty and so in the act honouring and worshipping him whereas preaching helpeth but our infirmity and prepareth us to this duty sacraments sacrifice and obedience and all other good duties in the service of God and his worship are promoted and made more acceptable by this and have as it were their best perfection from hence and thus this is the greatest highest and holiest duty that can be done by man and even Kings in this action though other great matters required at their hands doe the greatest matter that ever they can doe on earth and performe the holiest duty and most honourable and strongest for their
estate as whence a blessing on all other their designes depends and in this serving God in other greatest matters but themselves or the people and consequently David or Salomon himselfe more honourable on their knees at this duty then else in their greatest royalty 7. How meane you the rest 1. By calling on him the very act of his worship expressed in invocation or lifting up our heart 2. By pouring forth the soule before him the true effigies of hearty and devout prayer not of the lips onely but of the very soule and without which it is not prayer but onely a bare repeating as of the Creed 3. In the name of Jesus Christ the onely means and helpe we have to be either heard or accepted the foundation of our faith and confidence 4. By acknowledging his Majesty mercies and our misery the substance of confession that consorteth true prayer and so prepareth it even accounted a part of prayer 5. By desiring for our selves and others including petition and intercession the parts of prayer intimating our faith and charity as other parts of prayer intimating our humility and piety 6. According to his will the rule of all right and true prayer 7. By supply of necessities from his bounty what and whence we desire or expect it 8. By giving him praise the last part of prayer and as consummation of the former an effectuall new prayer for more blessings 9. By assurance to be heard and accepted the stability of prayer our faith without wavering without which no prayer can be acceptable 7. What are the parts then of prayer These foure 1. Confession of Gods Majesty and mercy our wants and misery humbly 2. Petition or craving the things we want faithfully under which deprecation for avoiding ill or danger 3. Intercession for the good of others charitably 4. Thanksgiving or prayses for benefits received and dangers avoided according to our bounden duty gratefully 8. What order of these As they are here remembred and so to be seene in our ordinary Liturgy and all other publique authorized Liturgies used and that most conveniently in all devout and godly prayer where first humble confession to God of his greatnesse and graces from the bottome of our hearts maketh us more sensible of our owne weaknesse wants and miseries which confessed likewise prepareth us in the second place to pray and desire supply of our wants from his bounty and forgivenesse of all defects from his grace and mercy and that not onely in faith for our selves so to bee heard for Christs sake but in the third place in charity also for others by intercession for their good and lastly with praises and thanksgiving for benefits received whereby more testifying his honour and our humility whereby we may appeare worthy of more blessings and this the ordinary use in all prayers though sometimes to be seene else intermixedly proposed 9. What sorts of prayer are there Chiefly either in regard of the 1. Diversity of the instrument the Heart Tongue Mentall or Vocall prayer 2. Diverse use and exercise of it Publique or Private prayer 3. Manner of conceiving it as With premeditation set formes of prayer Without premeditation and so Ejaculatory or short prayers Or of longer continuance 10. What mentall prayer All holy aspirations of sanctified soules silently in the heart thought breathing out and sending up prayer and praises unto God so Piorum desideria preces and of this their holinesse it is said Non vox sed votum non chordula musica sed cor Non clamans sed amans cantat in aure Dei And so Deus audit vota desideria cordium as Hanna when she praied though not heard to speak with her lips yet prevailing with God in her petitions 1 Sam. 1. 20. and Moses crying Exod. 14. 15. 11. What vocall prayer The uttering the wel conceived and holy vows and praiers of the heart with lips and voice so it may be noted that though mentall prayer may be without the voice yet vocall prayer cannot bee without the minde for if it be it is not praying but onely speaking the words of prayer that a Parrat may be taught to doe as well as his Ave Caesar. 12. VVhich the more excellent Both most excellent in their due use and time and mentall preferred as it is and seene to be the 1. Primary and proper instrument of prayer 2. Fountaine of the other and perfection of it 3. Best part of man thus employed in best use 4. Spirituall exercise of the best part 5. Directed in spirit to the father of Spirits and so most sitting to bee offered to that divine Majesty as also vocall prayer dignified in that it is 1. Comprehending both rightly used 2. Lending a tongue and further complement to the former 3. Profitable for others and use of edification 4. Vsefull to stirre up our owne and others affection 5. More publiquely setting forth the glory of God and thus both excellent and exceeding usefull in their kindes and either as excelling so diversly excelled by other 13. What publique prayer That publique service and worship of God performed by many Saints jointly together in the great Congregation 14. What private prayer The more retired and private use thereof whether of one alone or of more together yet in a more private manner as in a private house or family and to this sort referred salutations asking blessing saying grace and thanksgiving before and after meat 15. Which the more excellent of private or publique prayer As before was said of vocall and mentall prayer so may be said of these both excellent and right usefull in their kindes and in divers respects excelling and excelled by other for publique prayer more excellent in that it 1. Is a more publique honour and worship of God 2. Is a more generall service performed by so many 3. Is more representing the heavenly Hierarchy where myriads of Saints and Angels perpetually praise God 4. Is more powerfull with God as wherein the united force of many prayers joyntly ascend 5. Hath and more particularly may expect to receive a greater blessing promised as having a more especiall promise of blessing annexed to it whereas on the other side private prayer excelleth in that 1. It may be used more frequently at all good occasions 2. It may be exercised continually when the mind best disposed 3. It may be had when the other often cannot 4. It is the daily sacrifice when the other but the Sabbaths exercise or sacrifice 5. It hath a blessing also promised even when two or three are gathered together that God will be among them and never failed any good man of the gracious effect and so the frequency of this as at all times on all good occasions every day or houre or other season and as a daily sacrifice of a good Christian and when our necessities urge or devotions best enable us by such often use may seeme in some sort to countervaile the others greatnesse 16. What
2. Common as his attributes such as glory honour mercy Iustice c. as called just mercifull c. II. His Word and Sacraments Scripture and all that pertaines to it to make it knowne to men and him in it the preaching hearing it Church persons Saints Sabbaths and ceremonies means whereby we know him 3. His workes of creation heavens that declare the glory of God c Gubernation and providence as his mercies judgements graces and whatsoever any way declare his mighty power or great goodnesse on earth or whatsoever made knowne of him in the Bookes of 1. Scripture the Law and Gospel doctrine and things therein contained his titles names attributes graces and glory 2. Creatures where heaven and earth the pages and every creature character of his glory in which read and represented his creation guiding governance and mighty preservation of them and so al of them speaking and declaring his mighty name and power 13. What is meant by sanctifying Either a 1. Purifying and cleansing of things uncleane as Lepers sinners uncleane persons and their sin and uncleannesse or the like 2. Preferring things poluted and prophane to better and holier use as the Temples of Heathens to Christian use 3. Promoting things of common use to a more sanctified use as Aaron and his sonnes consecrated Priests and water bread and wine so consecrated in the Sacraments 4. Preserving things hallowed in that use as Temples and Oratories to the use and exercise they are appointed 5. Professing and declaring or shewing and setting forth with praise and honour hallowed and sanctifying things and in this sense chiefly understood this sanctifying Gods name as signifying himselfe and his honour though as by it is understood the meanes of it in our selves and other creatures it may bee taken in some of the other senses 4. In what manner As his name is sanctified in the holy and sanctified use of any the creatures or dedicating our selves to his service as we may see in 1. Purifying our soules and consciences from evill workes 2. Converting sinners to God 3. Preserving our bodies and soules in holines and honour doing all good workes to the glory of God 4. But most particularly in speaking and setting forth his honour and glory which is the substance and effect of the third Commandement 5. How is that performed 1. By doing all things pertaining to his honour and manifestation thereof 2. Declining from all things tending to his dishonour 6. How especially and particularly By I. Thinking and meditating graciously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth II. Speaking discoursing piously religiously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth III. Doing all the speciall acts of piety and devotion as 1. Preaching his name words and doctrine the Law and Gospel 2. Hearing and receiving the same with reverence 3. Praying and receiving the Sacraments 4. Blessing and praising him 5. Dedicating our selves and soules to his honour 7. How else to be hallowed By declining all impediments of his honour because we see his name too often prophaned by all kinde of evill and wickednesse of mens or the devils invention As 1. Idolatry superstition witchcraft 2. Ignorance 3. Ingratitude 4. Dissimulation and so by Swearing Forswearing Cursing Blasphemy c. Where we desire that all these things evill acts and agents whether men or devils that are against his honour may bee removed and so his name in all places by all and above all to bee honoured and sanctified 8. But his name is most holy and how can it bee more hallowed or prophaned In it selse it is most holy and for ever and so can receive no augmentation or diminution of honour but in regard of the manifestation before men so the wicked seeme to prophane it by their pollutions but indeed come not nighest but onely pollute themselves to their owne perdition that remaining holy for ever and on the contrary the godly strive to hallow it more and so inded procure their owne holinesse and honour and thereby happinesse as God accepteth their good will in setting forth and declaring his honour as especially by 1. Declaring and setting forth his power and greatnesse justice and truth mercy and goodnes 2. Praying to him and praising of him 3. Preaching and declaring his will the Law and Gospel to all men whereby he is most especially honoured even to the ends of the world and all dishonour vices and heresies rooted out 9. Is this then the summe of the third Commandement onely prayed for It may be well understood so 1. Principally that Commandement as where the hallowing of Gods name is commanded according to the scope and words of this petition and all prophanation forbidden utterly as is most plainly apparant 2. So consequently of all the other Commandements of the first Table whereby Gods honour is to be set up in heart as in the first Commandement in the Temple and in his solemne worship as in the second Commandement and especially on his Sabbath as in the fourth Commandement by which means he is more honoured and his name universally glorified as also in the 1. Second petition we desire it openly executed and promoted by his power 2. We desire it may bee willingly performed and submitted udto by our will and best and holiest affections 10. What the sum of this petition then That his name may be honoured and sanctified as acknowledged and declared so amongst all men and the holinesse thereof more famously with all due observances by us and all people glorified whereby 1. We may ascribe all honour to it whether we speake of his titles Behold his creatures Meditate of his words and workes Receive any blessings Be conversant in any holy duties exercises 2. All impediments of his honour may be removed and his honour vindicate from all abuses of unholy and prophane persons or Wordlings 3. He will be pleased so to provide for the preservation of his honour that it may be so hallowed by all people and that consequently his Kingdome of grace may come upon us 11. What is in the letter here expressed Most plainly by the 1. Petition for our selves 2. Intercession for others that God will be pleased to have this duty thus by us and by others done as we pray indefinitely hallowed be thy name and used the Preface our
Lord institute it nor his Apostles but in the Councell of Melda ordained So for the Authour not Christ nor his institution Matter No visible signe or forme of words prescribed End not a seale or pledge of grace promised or appointed only of good use of comfort as a holy Ceremony when rightly used and not so precisely and properly a Sacrament 59. What of extreame unction It was but temporary and in use of the gift of miracles and healing and with them rather ceased then continued as having neither 1. The Authour Christ or his institution but Apostolicall use and tradition whiles it lasted or was truly in use 2. The matter no prescript forme of words especially by our Saviour though the Apostles used the ceremony 3. The end no such generall use and benefit in all times and places or promise annexed as a seale meanes or pledge of grace 60. How of pennance Though a most godly duty and to be performed of all as repentance faith and obedience are required of all yet not as a Sacrament instituted in the new Law or by Christ but a holy duty and both under the old and new covenant equally practised So neither having Authour Christ or his institution particularly for the beginning of it matter No prescript outward signe or form of words from his ordinance or inward part Or end instituted for a seal or pledge though a means of grace and so not so properly a Sacrament as a holy duty 61. How of Orders or Ordination Though wee finde both the institution and expresse form of a sacred ceremonious action therein in the new Testament used by our Saviour and his Apostles and form of words and necessity of perpetuity to the worlds end for the good of the whole Church that Calvins institutions lib. 4. cap. 19. Sect. 31. and cap. 14. Sect. 20. allow it in some sense to be a Sacrament and wee cannot well deny it yet not accounted an ordinary Sacrament in usum totius Ecelesiae to bee used by all the members though for the good of all and so not a sacrament as universal or pertaining to all but peculiar to one estate of men and consequently though a holy ceremony not reckoned among these chief but rather to be referred to those secondarily and lesse properly called sacraments 62. How came these other to be so accounted Sacraments 1. By means of S. Jerome translation naming them or some of them so 2. By means of the Fathers also calling them so in a large or lesse proper sense 3. By means of the number of seven as a sacred number and much affected by many Ancients 63. And is not this sufficient No For this wee might have by this meanes not onely seven but many more as many other holy actions ceremonies and other things have been called Sacraments As 1. Sacramentum Martyrii by S. Ierom ad Oceanum Martyrdome 2. Sacramentum Crucis by S. Augustine the Crosse a Sacrament 3. Sacramentum Ligni the helve of the hatchet that Elisha got the Iron out of the water with by Tertullian 4. Sacramentum Religionis Religion and the Military oath Sacraments called besides many other 64. What shall we then doe herein To consider the definition and thereby to find which are truly the Sacraments or the chiefe and of chief use in the Church and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called As for the Author if by men or their institution and not Christs not properly Sacraments Matter wanting either outward signe of Element or action Prescript forme of words ceremonie Inward grace propounded promised and so sealed End not generall Use benefit of promise annexed pledge seale or means of grace Or not by all to be in convenient time used want of any or especially many or all of these utterly destroy or abate the true nature of a true Sacrament as wee saw before in marriage legall Ceremonies the brazen Serpent the Rocke in the wildernesse and such like things though an outward signe and inward graces in some sort represented yet without Christs institution not properly Sacraments of the new Covenant yea and though by Christ and his Apostles ordained but for other uses as of comfort or to be used of some persons only and the like or not for a seal of the main grace of the covenant to confirme it though otherwise perhaps signes of great graces not so properly Sacraments as these two Baptisme and the Supper of the Lord which have all these parts conditions and prerogatives both authour matter manner end and generall use and necessity 65. Must all of necessity then use the true Sacraments Yes And therefore ordained as the generall meanes and seales of grace to all under the covenant and so appointed the ordinary pledges of the same though God who is above means can save without means yet we are to use the ordinary means by him appointed and not neglect the same if it may be had for so it were a contempt of God otherwise we may be held excused So generally necessary thus ordinarily appointed to all if they may be had otherwise not of that simple and absolute necessity as if without them impossible or no salvation 66. How many and what are the parts of a Sacrament then set forth in the definition of them Two the outward and visible signe and the inward and spirituall grace where is to be considered 1. The Relatum the outward signe 2. Corellatum the inward grace signed or signified 3. Relation of the signe to the thing signified representing the same and presenting it to the soule that receiveth it by faith 67. How shew you this then more fully Sufficiently well or amply and plainly enough to be seene in each of the Sacraments handled particularly SECT 2. Of BAPTISME Of Baptism and the severall parts thereof with their resemblance and relation of the one to the other explicated and considered the efficacie and vertue of baptisme in the renewing of us by being thereby received into the covenant of grace and engrafted into Christ being so washed in this Laver of regeneration and what is required of the person baptized viz. Repentance and Faith whereby is here briefly observed the descriptions of them and how they are to be found or considered in the infants that are baptised reason why Infants are baptised taken from Christ and his Apostles doings primitive times practise as well as from the succeeding of it to circumcision and the practice of the Iewish Church in that very point like ours as it is else so Catholickly re-received Elder persons baptised who may baptise and the severall sorts of baptisme with the difference between S. John the Baptist and Christs baptisme so by him instituted ends of baptisme why not to be iterated and here the practice of primitive times in this point declared and manner of their ordering of their Churches fitted as it were to that purpose to have that and all other holy actions decently performed whence the severall
are ejaculatory prayers The continuall breathing or short sighings of a sanctified soule on any good occasions breaking out into the praises of God either by desire or words uttered in briefe to shew the good desire motion or prayer of the soule and so many holy and good short speeches and sentences of divers Saints of God and holy Scripture are used to this purpose as these of 1. The Publican Lord bee mercifull to mee a sinner 2. David first My God my God why hast thou forsaken me Secondly Lord remember me in thy righteousnesse or according to the innocency that is in me or any sentence almost of his Psalmes 3. Nehemiah Remember me O God of thy goodnesse 13. 31. 4. And divers even set formes are prescribed on sundry occasions though generally such ejaculations are reckoned in that sort of prayer as a sudden cruption of a pious thought that is without much premeditation 17. What other sorts of prayer Both those larger prayers of the Saints of God on any good occasion though not without all yet without much premeditation speaking to God in the humble voyce of prayer as Gods Spirit doth give utterance and all set formes of prayer whether in private or publique used to the honour of God and so indicted for that purpose of which sort the praiers of many godly men in all ages are recorded for to prompt memory and helpe our weaknesse even many Treatises to be found written for that end and fitted to most particular occasions and persons many also even in holy Scripture and most especially that divine platforme the Lords Prayer 18. But doe not some despise or disprove these set formes of prayer Nothing so good that some will not dislike nor so bad that some vicious humour will not fancy so not to be stood on what some but what the best approve but that set formes of prayer may be religiously used is by many sufficient and good reasons proved in that 1. Every one and at all times when necessary to pray is not endued with so great a gift or ability and therefore fit to make use of such as these 2. Even in publique place not onely much inequality of prayer but confusion for want of uniformity would be found if there were no publique prayers used and prescribed 3. It hath beene the use of the Church of God from all antiquity 4. It hath beene approved of at all times and by the best and wisest 5 It is found by experience the weaknesse insufficiency excursions tautologies and impertinencies by tedious and idle repetitions in such as so much affecting singularity would onely have such unpremeditated stuffe for Gods publique and solemne service 6. In particular holy men recorded and approved in Scripture by Gods holy Spirit and have so instituted and used it as 1. Moses used the same forme of prayer when the Arke removed or stood still Numb 10. 35. 2. Aaron had a set forme of blessing the people with a kinde of prayer prescribed 3. David many Psalmes set formes of praises thanksgiving and prayer to be used publiquely as Psal. 91. for the Sabbath so did Asaph and others 4. The Apostles used generall and set formes of blessing 5. Our Saviour prescribed this excellent set formes of blessing 5. Our Saviour prescribed this excellent set forme of prayer John also having taught his Disciples to pray Luke 11. 1. 6. Lastly Gods solemne and publicke service must needs be often very slenderly and perfunctorily performed if not more disgraced by the confusion turbulency and other deficiencies in that holy action if it were not thus godlily cared for prevented what ever some few fanaticke or turbulent spirits may bable to the contrary or offer to trouble and disturbe the peace of the Church and good order or despise the same 19. What sorts of prayer chiefly to be used Even all sorts as occasion is offered by every one as they are able and though publicke prayer the chiefest as the most publicke and solemne worship of God and to be performed by all that a face of a Church of God may appeare upon earth in resemblance of that glorious company in heaven yet not any of the other sorts in their due times to be neglected 1. Not private prayer because that a daily sacrifice and may be offered more often and so acceptable 2. Not mentall neither for it is of our best part and best sacrifice and may be oftenest offered of any other 3. Not vocall because we should praise God with every member and especially our tongue the glory of man to the encouragement of others and stirring up our owne and others affections 4. Not set formes because provided to helpe our weaknesse that are sometimes so unprepared we want so good matter and words to move us as they afford 5. Not other ejaculations that are so holy and good aspirations of the soule nor other longer prayers if Gods Spirit be so present that we are able to have longer Colloquie and speech with God 20. But what if we use only some of these If we practise onely some of these and not others we may well want much comfort of soule and spirituall strength that otherwise we might receive if we used or practised to use them 21. But what if we neglect any of these or some one onely So much worse then the former as the neglect or contempt of any grace or goodnesse is worse then the not having it or not knowing our defect which with ignorance may seeme to have some spice or measure of malice and so if we neglect or use not publicke prayers it would argue us schismaticall or wretchedly prophane Or use not private prayers without grace and having only a forme of godlinesse without the power thereof Or use not mentall prayers it may shew little devotion or worth in our prayers Or use not vocall prayers want of charity coldnesse and much imperfection Or use not set formes arguing either presumption on our owne strength or scorne of others and their pious industry Or use not ejaculations and such aspirations arguing a deadnesse of spirit that on many or any excellent occasions not once look up ward when we might with these sharpe-pointed and piercing meditations ascend to God and up to heaven almost continually and so likewise in neglect of the former parts of prayer 22. How meane you that If we neglect or use not 1. Confession arguing a senselessenesse and stupidity of soule not considering Gods mercy or our own misery duly 2. Petition shewing want of faith and no lesse senselessenesse of our great wants weaknesse and miserable wretchednesse 3. Intercession for others a great want of charity and extreame coldnesse of devotion without hope almost to be heard 4. Thanksgiving arguing extreame ingratitude and unworthinesse of further blessings 23. What good meanes may be used to stir us up to these duties Even prayer it selfe to pray that we may pray better as scribendo disees scribere legendo disces