spirit 72. How is Gods will knowne As it is revealed in his holy Word 73. VVhere is that word conteined In the bookes of the Old and New Testament 74. VVhat are the Commandements of God The Law of God given to us and his will in generall as before mentioned for the morall part thereof more particularly expressed in the ten Commandements hereafter recited 75. How long obliged to this duty and diligence So long as we have any being all the dayes of our life 76. VVhy so Because from him wee have received our life and being and so to his honour ought all to bee referred 77. How all our dayes Whether of prosperity in praises or adversity in patience to give him thankes and submit our selves wholly to his holy will and pleasure 78. How life Whether our naturall life so rightly understood or life of grace in Gods Church and service as well applyed that the life of grace here may bee an entrance to the life of glory hereafter 79. Is this the summe of the sureties promise It is into these three parts distributed viz. 1. Our repentance to forsake and renounce all evill the Divell World and the Flesh. 2. Our faith to beleeve all the Articles of our Christian faith 3. Our obedience to keep and walke in Gods holy wil and his Commandements all the dayes of my life SECT 5. The fourth Question Our Christian resolution to performe the vow made for us in baptisme and how we are bound to performe and that many wayes in common morality conscience and reason law and Religion since for our so apparent good and Church and superiour institution and command to which wee are to submit our selves in humility our duty to praise God for our happy estate of salvation given to us in Christ by the administry of the Church and meanes of the Sacraments Confirmed and sealed to our soules and to pray for the grace of continuance so to persevere therein to the 〈◊〉 and here also a reason is rendred why the first part of the sureties promise or vow in Baptisme is passed by and the second part concerning the Creed is so here first and principally insisted on as followeth 1. DOst thou thinke thou art bound to beleeve and doe as they have promised for thee Yes verily by Gods helpe so I will c. 2. What is conteined in this answer A fourefold resolution 1. As a direct and resoulte affirmation of the demand yes verily 2. As a resolute asseveration and protestation to the same and by Gods helpe 3. As a resolute praising of God and giving of thankes I heartily thanke c. 4. As a resolved prayer for grace of continuance and perseverance to the end I pray God c. 3. Is then the party bound by anothers act He is both in morality and conscience reason and Religion 4. Without any deputation Yes since it is for his good and if it had not been promised yet in conscience and else bound to performe that 5. How so 1. In common morality since it was for his good and so in duty for good order and vertues sake to doe it 2. In conscience since for the honour of God and good of our owne soule so obliged 3. In reason since by superiours and those that have authority over us our parents and superiours enjoyned 4. Religion since by the Churches authority so for the honour of God and our owne good ordained 6. But can Infants be bound or those under age by their owne or which is lesse others acts By both when it is for their good otherwise not if to their prejudice and rather by tutors and governours acts then by their owne 7. Why so Because they are intended of wisedome and judgement and knowing what is convenient and trusted with the guiding and government of the Infant or young here yet wanting discretion 8. How appearoth it that they are so bound In very law as well as reason the ground of all good lawes when it is for their good and necessary occasions as meat drinke and apparell teaching and bringing up and the like the Infant and Pupill or heire in nonage as well as the most aged persons bound to performe pay and discharge such dues and promises 9. What is the reason for it Because it is for his apparant good and benefit so if he finde a hand to receive a beneficiall lease in law being an Infant he must also finde a hand to pay the rent and performe the condicioned covenants 10. But how is this for his good In an uncomparable great and high degree as hereby received into the heavenly society of Saints and to have that glorious priviledge hereby signed to him to be the Son of God member of Christ and heire of blessednesse and so as hee receiveth the benefit tyed to performe the Covenants 11. How followeth it that he saith By Gods grace so I will In acknowledgement of 1. The fountaine whence all sufficiency and ability doth flow 2. The readinesse and propensity we ought to have to perform it 11. Have we then no ability of our selves No not so much as to thinke a good thought much lesse to performe any good deed but all our sufficiency is from God 12. What is our duty then to doe To pray for ability from him expect his graces and after the same in humility as considering whence all our ability comes to direct our courses 13. Can we doe this then Not we as of our selves but Gods grace and good Spirit within us that beginneth will performe every good worke to his glory 14. What shall we doe then Only submit our selves to his will be prest to obey and doe as his good Spirit moveth us not to quench the spirit but being ready to say Speake Lord for thy servant heareth accordingly continue in well doing 15. How shall we finde or know this If we praise God for graces received and pray unto him for more as followeth in this answer 16. Why should we praise him Because thanksgiving for graces received is the fruit of the former grace and seed of the latter 17. VVhat doe you praise him for here For calling me to this state of salvation 18. VVhat is this state of salvation The state of a Christian in the love and favour of God by his Covenant of grace whereof the Sacraments are signes and seales 19. How are we else Out of Gods favour weltering in our owne bloud and pollution of sin by nature but restored to his favour thus by grace 20. In or by whom or what meanes Through Jesus Christ our Saviour in whom God is well pleased and for his sake doth blot out all our guilt and offences 21. How are we brought to this estate We are called by God by whom elected and by the Ministry of his Church by his appointment and the voice of his holy Word and thus lastly sealed for his receive these signes the Sacraments with the vertue and effect of them pledges
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
is of the power and by the finger of God effected so every evill thought word and act the workes of the Divell perpetrated by his lend agents and instruments 41. In the second place what meane you by the wicked world All that is not of God produced in the world viz. all the corruptions and as it is called the covetousnesse and concupiscience and pompes and vanities of the same 42. But are not these the workes of the Divell Yes and so with him and in him considered as the author in the world as the subject place and matter where seene and acted in the slesh as the agent and instrument the Divell useth in effecting them 43. VVhat is meant by pompes All unnecessary proud and superfluous excesses in the world exceeding that Christian measure and moderation becomming the servants of God whether in meat drink apparell or other vaine ostentation 44. Are all pompous showes pageants and solemnities then unlawfull By no meanes if within measure and moderation prescribed in comparison of the estate or persons to whom they appertaine 45. How meane you that All the solemnities in the publique service of God fitting the magnificence of him and his Temple all ornaments of estate belonging to King Magistrate City or University for the better administration of the government of the Church and Common-wealth all ensignes of honour and the like on lawfull and honest occasions used and worne Publique triumphs and shows in honour of Prince Countrey City or Common-wealth or any member thereof by law of God and man approved and allowed or for some good end ordained 46. VVhat doe these profit To the well and orderly government and apparant honour and decency of Church and Common-wealth yea to the advancement of vertue and so encouragement of good and vertuous mindes 47. How may it be By the fitting splendor and glory of Gods House the Kings Court City or University eminently advanced in such manner testifying the flourishing estate and prosperity of the same which every good man is glad to behold 48. Doe any envy them this If any doe as loath either Kingly Courtly or other robe of decent ornament should exceed the size of the Millers or Weavers jacket that may be apparantly seen such more precise then wise little respect the decency and comelinesse fitting a well ordered estate the honour of God and his Church or Majesty of the Prince 49. What is then here renounced Unnecessary proud vaine and superfluous pompe beyond those rules of decency ornament or honour by law and wisdome prescribed 50. VVhat are the vanities of the world All these superfluous excesses and whatsoever else savoureth of the nature of sin which is vaine 51. How is sin vaine As empty of all goodnesse and making the soule empty of grace and worse then nothing so both vaine the use not satisfying and in the end extreame vanity and vexation of spirit 52. How saith the wise man all is vanity In two respects 1. As all things in the world are but momentary and soone fading 2. As they are too much infected with sin the just sinning seven times a day and so all his actions and all things else even vanitie of vanities 53. VVhat are the sinfull lusts of the flesh Our homebred corruptions our sins and lusts traitours to our selves and owne soules by which the Divell working taketh us his captives and so we become servants to sin and him whom by his meanes we obey 53. VVhat meane you by the flesh The worse part of man the house of clay the body of death or prison of the soule as rebellion against God 54 VVhat the lusts All evill concupiscence tyrannizing over the soule by the meanes of the flesh so drawing both captive to sin and death 55. How sinfull lusts 1. By the subtilty of the Divel suggesting them 2. By the maliguity of the world fostring them 3. By the frailty of the flesh breeding them And by whom the soule infected the whole man becommeth exceedingly sinfull if we doe not resist and strive against them 56. How are we to resist them By faith and continuall and hearty prayer to God to give us his grace whereby it commeth to passe the life of a good Christian is a continuall warfare or combat against these three spirituall enemies fighting against the soule the Divell the World the Flesh. 57. In the second place how is faith here described By beleeving all the Articles of our Christian confession 58. VVhich are they Expressed hereafter in the Creed 59. VVhom doe they concerne God and his Church whereof we are made visible members of the baptisme so received into that society 60. VVhy doe we professe or learne them That we may know God and our owne estate 61. VVhat of God How he is a most powerfull eternall wise glorious and gracious God and our Creator and father in Jesus Christ. Redeemer delivering us from all our enemies Sanctifier comforting and preserving us in all our necessities 60. VVhat of our selves That though by nature we are sons of wrath in Adam yet in Christ adopted sons and made members of the Catholique Church and communion of Saints have blessed hope of forgivenesse of sins resurrection of the body and life everlasting 61. To what end are we taught this That we may both conscionably Learne Know Professe Promise Practise our Christian duties the better 62. How so By ordering our selves as the servants of so great and good a God and applying our selves to his worship and obedience as becommeth Saints 63. In the third place then how is obedience here decyphered That generall duty of ours is set forth 1. By the universall diligence in keeping and observing 2. By the universall object of this diligence the will and commandements of God 3. By the universall countenance of this diligence all the dayes of our life c. 64. How followeth it in this place As a fruit of faith whereon it dependeth for if we know God as we ought we cannot chuse but serve and obey him 65. How is this duty commended In that obedience is better then sacrifice 66. VVhy so preferred Because by sacrifice we offer but the flesh of Lambes Bullocks or other Cattel by obedience we offer our owne selves soules and bodies to God as a living holy and acceptable sacrifice mortifying and subduing our corrupt affections to the will of God 67. How is our diligence in this duty described By keeping and walking in or observing the Commandements and will of God 68. VVhat meant by keeping Our will and desire to Seeke into Learne to know Remember Lay up in our hearts Ponder consider That holy wil of God his Commandemēts 69. How to walke and observe them To direct our wayes and words and workes and counsells thoughts and hearts according to the same 70. VVhat the object or matter here named The will and Commandements of God his holy Lawes 71. VVhat is the will of God Our holinesse and sanctification in body 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
and shadowes and so have already had their solemne funerals and obsequies as dead and buried and new in their roomes substituted but as the appointing other feasts and Sabbaths both by God himselfe as well as the Iewes Church besides this seventh the Lords Sabbath and other houses of prayer their Synagogues besides the Temple even whiles the Temple stood as well as since were held no breach of the Commandements concerning them rather inlargement and illustration of either in making the worship and duties more publique and generall or for satisfaction and recompence of the neglects in the due observation visiting and sanctification of them that was required so the Christian Sabbath and Churches thus substituted and succeeding the former and in place of them might well bee accounted no breach but enlargement of the Commandements with the dispensation and illustration of Gods graces in more ample manner and measure shewed and bestowed on the whole world the duties made more publique and illustrations and the morality more illustrated by it 37. How shew you this Cleerly and plainly enough both in the Temple where for a particular one or a few Synagogues besides now so great a multitude of Christian Churches over the whole world are seene with Gods solemne worship in them most religiously promoted and in this particular of the Sabbath where the creation and onely temporall deliverances were by it remembred though spirituall ones that were hoped shadowed in it now the spirituall ones that are performed in it and by it remembred and that great worke of redemption so graciously promised and performed on this day the new and Christan Sabbath consummate and shewn to the world in the glorious resurrection of our blessed Saviour and the comming of the holy Ghost and thereby as demonstrated and honoured as it were universally published and both duty and morality of it more illustriously declared And thus we see how the strict observances servitude and legall types doe not concerne us or our Sabbath nor in all respects and circumstances to bee pressed on us as some prone to Judaizing have done yet though not the ceremony the morality to us fully extended and the Commandement though not literally and punctually in all points by us to be observed nor our Christians Sabbath so in it expressed yet expresly included for the substance and all due observance virtually intended whence what is done is so done and on so good grounds by the Church that were it to doe again the order and change of what is therein changed the Church could well doe no other then as is therein already established so little reason have our Novellists in their clamours raised against it and study of contradiction and thus much of the scruples cast in the way concerning the same it followes how wee Christianly ought to celebrate it and conceive of it in the rest and true sanctification of it 38. How is it ordained a Sabbath or rest Not onely for the servants and cattell though for their sakes also ordained but much more for the rest of the soule to be thereby fitted for spirituall exercises of the day 39. How the rest 1. From sinne the best Sabbath and spirituall rest of the soule else in vaine to rest with the body and the soule busied in sinne or vanity 2. From perturbations of minde better to attend the Lords businesse and that dayes duties 3. From ordinary workes both we our selves and all that are ours Whether of Speciall times as sowing reaping c. Or speciall callings c. Or generall import for the Commonwealth that may be done other times 4. And from all disturbance of this as Fayres Markets Courts c. 5. From worldly speeches words and works better to attend heavenly things and Gods service 40. How the sanctification of this rest By holy duties such as besit the Lords day to be exercised and our duties thereon imployed 41. What duties are they The chiefest best and holiest that can bee done on earth so best beseeming that day viz. pertaining to I. Gods honour immediately 1. Prayer or speaking to God c. All such holy and common service 2. Reading and preaching and hearing it which is Gods speaking to us 3. Singing Psalmes and thanksgiving 4. Administration and receiving the Sacraments 5. Holy meditations conference c. II. Men and so Gods honour secondarily workes of 1. Mercy to releeve the poore 2. Peace charity and love to visit the sick comfort the distressed and to make peace c. 3. Necessity as of wars or in First helping the oxe or asse from perishing much more a soule or Christian in any deepe necessity or Secondly casualty as of fire and helping out of danger a woman in travaile and the Lord healing the sicke c. which are accounted sit Sabbath dayes workes and duties and not onely permitted but even commanded to be done and so as the Priests must labour in sacrifice the Ministers greatest taske this dayes exercise 42. Are there not other workes of necessity Yes but permitted onely for avoiding inconveniences as necessary workes that cannot bee shunned for natures necessity as dressing food setting things in order and such houshold businesse which not to doe with decency were to offend in the Jewes or Iewish superstition not considering the Sabbath was made for man and not man for the Sabbath 43. How are they then permitted For the better and more carefull celebration of the Sabbath with more decency and conveniency and so a Sabbath dayes journey 44. How is that Not for any worldly occasion at all allowed but for the performing of any the foresaid duties so to goe to Church or about any such godly workes and without disturbance of the greatest or best duties or as may best further them and the service and honour of God 45. May not the poore then be suffered to worke for necessity Nothing lesse for all are bound and they also must as labour the 6. dayes in the seventh rest in obedience expecting his blessing on their honest labours which shall thereby bee either sufficient for their content or his mercy will stirre up charity for their farther reliefe 46. Js the whole Sabbath to bee spent in such holy exercises Yes to our weake ability the best wee may especially the principall times allotted to Gods publique service and duties by the Church enjoyned not to be neglected and for the resting in godly sort as may beseeme Christians and the Lords day so in godly meditations singing Psalmes and other good exercises 47. But this may seeme burdensome and make the Lords day grievous It may be to the raw and unexercised Christian but to the best it will be most comfort the holiest and best spending of that day and most glad will they be of ability to performe both the best exercises and most of them as comming nearest Saints and Angels doing Gods will and the best things with willingnesse and alacrity 48. But is no relaxation of such exercises
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
caring for the Lords body and comming but as Hogges swine these best things are to them an occasion of falling and they will be plagued for their presumption as making the Table of the Lord and feast of salvation a table of condemnation by their profanesse against which carelesnesse and contempt God hath threatned severe judgement and casting out of his presence to bee punished in utter darknesse with the Divell and his Angels for ever From which fearfull doome hee in his mercy deliver us SECT V. An Appendix concerning the summe and use of the Catechisme An Appendix shewing the sum and use of the Catechisme to be the foundation of our profession of Christianity in the laying thereby the grounds of religion specified In those rites of Our faith and good works the Creed and Commandâ—nents and the rule and doctrine of Prayer and the Sacraments all taken out of holy Scripture and the expresse word of God whose bookes are in this order remembred the Chiefe of which as the Canon â—aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseudâ—graphe were by the Church utterly rejected but the true worth of the Canonicall proved by the most evident testimonies of Gods Spirit the Churches and Fathers as well Arguments drawne from the things themselves as the antiquity miraculous preservation matter handled confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers and the like all oâ— them testifying to the â—â—nscience the excellencie of the same and more commending the hearing reading and meditating of them to the tâ—uly devout and godly Christian to the eternall comfort of his soule which is more effectually wrought also from the same word of God by his owne ordinance of the right dividing pâ—â—aching and expounding the same here explained whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechisme and Gods blessing to be praied for the seconding the same 1. VVHat is the summe of all As saith the wise man the Preacher to feare God and keep his commandements this is the whole duty of man Eccles. 12. ult 2. What the summe of the Catechisme The very same being the explication of that duâ—y of ours to God 1. By fearing him according to that holy rule of faith expressed in the Creed 2. By keeping his Commandements in doing as in the Law appointed praying as hee hath taught us Receiving the Sacraments holy mysteries and pledges of his love seales of grace as he hath instituted and ordained 3. What the use of it To conforme us outwardly and inwardly in soule and body or whole course of life and conversation to that we make profession of the name and calling of a Christian. 4. How doth it this By laying these maine grounds and foundation of religion which howsoever they may seem few and little as comprised in so small a booke as the Catechisme are yet the substance of many large volumes and the best learning in the world as all that we should or need to beleeve by faith doe in all duty pray for from God or desire in the covenant of grace whereby fitted to serve God and else to behave our selves outwardly and inwardly according to that our most holy profession 5. How is that As we are taught hereby fitted and furnished Both in wardly with faith knowledge and graces and all such things which a Christian ought to know and beleeve for his soules health and to confirme us in the truth And outwardly to the acts of a Christian life being hereby enabled to make profession of our hope and render account of our faith in some measure to reprove or convince the gainsayers And to other acts mentioned and in ended in the Title and beginning of the Catechisme 6. Which are they To be thought sufficiently prepared and fit 1. To be confirmed of the Bishop so receiving such confirmation and approbation 2. To be admitted to receive the holy communion To be surety for others at baptisme as able to teach them to answer for themselves 3. To have their owne suretie released as they enabled to stand for others sureties 4. To heare Sermons and Scriptures read or expounded more profitably And 5. To read holy Scriptures more comfortably themselves And 6. To understand it better being thus grounded in these principles of Religion taken out of holy Scripture as being the chiefest and most substantiall parts of the same that primarily concern our blessed estate and salvation 7. How the Creed Concerning 1. God the Father I beleeve c. I beleeve Lord help my c. You beleeve in the Father beleeve in me also I and the Father are one Luke 14. 1. c. Ps. The eyes of all things c. Gen. 1. 1. In the beginning c. 2. God the Sonne the whole doctrine of the Evangelists and Apostles in every point expressed in the Gospel 3. God the holy Ghost Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. c. As concerning the Church Matth 16. 16 17 18 c. Jo. 17. 15 16 17. Act. 2. 47. Holy cath Church Commun of Saints Mat. 16 19. Luk 18. 13. 15. 10 11. 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins Joh. 5. 28 6. 40 11. 25. Luk. 14. 14. resurrection of the body and life c. with many places of holy Scripture more 8. How the rest Concerning The CommandmeÌ„ts Exod. 20. 1. God spake c. Deut. 5. 6. I am the Lord c. The Lords Prayer Mat. 69. When ye pray say c. Luk. â—1 1. Our Father c. The Sacraments Baptis Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25. 9. What is the word of God The will or especially the promises and mercâ—es of God revealed 1. In the flesh Christ the incarnate word and truth and shewed both in the creation of the world and redemption of mankinde 2. In the characters of the voice the bookes of holy Scriptures the written word of God contained in the Bible or Book of God in the old and new Testament so called and the Bookes thereof 10. Which or how many are they The Canonicall Bookes of the old Testament so called by the Hebrews the 24. Genesis 2 Samuel Proverbes Exodus 2 Kings Ecclesiastes Levit. 2 Chron. Song of Solomon Numb Ezra Isaiah Deuter. Nehem. Jeremie with Lament Josua Hester Ezechiel Judges Job Daniel Ruth Psalmes The 12. small Prophets The new Testament all of them 21. or by dividing of the Epistles 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Jude 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Reliques of
The Compleat CHRISTIAN And Compleat Armour and Armoury OF A CHRISTIAN Fitting him with all necessary furniture for that his holy Profession OR The Doctrine of Salvation Delivered in a plain and familiar explication of the Common Catechisme for the benefit of the younger sort and others Wherein summarily comprehended is generally represented the truly Orthodox and constant Doctrine of the Church of England especially in all points necessary to salvation By W. S. D. D. Hac est Porta Domini Justi intrabunt in eam Printed for the Authour 1643. This Treatise is divided into five Parts according to the five Parts of the Catechisme THe first Part Explicating the Title and Introduction in the 4. first Questions The Second Part Concerning the Creed or Articles of the Beleefe the summe of our Christian faith in the 2. next Questions The Third Part Concerning the Law of God or ten Commandments the Rule of our obedience teaching our duty and good works in the next five Questions The Fourth Part Concerning prayer and the rule or paterne thereof the Lords prayer in the 2. next Questions The Fifth Part The Doctrine of the Sacraments in the 12. last Questions with an Appendix Concerning holy Scripture and the due hearing reading and Art of meditating on the same To the thrice Excellent and Illustrious Charles Prince of Wales his Highnesse Most Noble Prince THough the present paterns of your Royall Parents and lasting Monuments of your famous Ancestors remaining in Memory to all Posterity may fully and lively deâ—â—â—iaâ—e and daily instructions of your grave and learned Teachers and Governours may most amply expresse the Portraiture of a true perfect and compleat Christian whereof the one may be said to enforme the other to enforce you to the imitation of their Heroicall vertues and graces in the Profession of Christianity the one guiding you by rule the other by example that it may seem nothing wanting to make you abound in such heavenly knowledge and Divine Philosophie yet since Nunquam nimu discitur quod nunquam satis discitur and no word is to be accounted out of time that may be spoken profitably whereby and so accounted of the wiseman as apples of gold in silver or transparant dishes and more especially since the subject of this discourse and Bafis whereon this Compleat Christian standeth and is founded so properly pertaineth as by the Lawes appropriated to those of the younger sort and your Highnesse the head of the Infantery On whom the eyes of all those Minims of Nobility and other the younger plants of this flourishing Kingdom are fixed and ready to admire your Princely expression and expresse the imitation of you in their action Let it not seem strange that I thus present this to you so properly to the younger sort and Primarily to your self belonging as Prince of the Youth and Prime Mirror of all those younger Plants The next Ages hope the story and glory of succeeding times or stay and prop of the flourishing of this famous Kingdom many things and of meane worth are usually and frequently I know offered unto your Highnesse and you have been pleased to accept of so meane dedication as of Grammar and other the inferiour sciences how much more to cast a favourable aspect hitherwards and to dayne your Graces acceptance of this Treatise of so high and heavenly a Nature as holy Divinity the Queene and Mistresse of all other Arts and Sciences bringing with her and bestowing on her followers such ornaments as best suite from the meanest to the Mightiest to all the Professors of true Christianity As this Treatise also may serve if need were to make not onely a Complementall but a Compleat Christian and afford to all as we ought to desire the good of all profit or contentment profit to the meanest who may learne by it contentment to those of riper Maturity who can best judge of it if many of ablest judgement and Masters in their Profession be not deceived Omne tulit punctum qui miscuit utile dulci. What the Authour faileth of this and of the generall good he faileth of his best vote who heartily desireth the spirituall and best good of all Such as it is it lieth prostrate with the Authour himself at your Highnesse feet onely begging such your gracious favour as good deservings or best desires do usually finde and obraine at your Princely hands So tendering his Orisons at the Throne of Grace for the aboundant store of all heavenly and earthly blessings for the continuall increase of your happinesse as your increase in dayes to Crowne and attend you The due and daily prayers of a faithfull and sworne Servant in that your Royall family sometime Chaplaine to your worthy and Illustrious Grand Mother of blessed Memory and no lesse for many other respects in all dutifull observance to your Highnesse Most Humbly Devoted Ever William Slatyer The Table or the Contents of the whole booke divided in five parts THe First Part Concerning the Title and Introduction The Second Part Concerning the Creed The third Part Concerning the Commandments The Fourth Part Concerning Prayer The Fifth Part Concerning the Sacraments with an Appendix The Contents of the first Part devided into five Sections THe First Section discourseth of the Title of the Catechisme The Second Section Treating of the first Question The third Section of the second Question The fourth Section Of the third Question The fifth Section Handling the fourth Question The second Part divided into 13. Sections THe first Section whereof is of the fifth Question and of the Creed in generall and of faith The second Section a more particular explication of the Creed The third Section more neerly following the words of the Creed and the first Article thereof The fourth Section of the second Article of the Creed The fifth Section of the third Article Christs incarnation The sixth Section of the fourth Article his Passion The seventh Section of the fifth Article his descent into hell The eight Section Concerning his exaltation in five and sixe Articles The ninth Section of the seventh Article his coming to judgement The tenth Section the eight Article Concerning the holy Ghost The eleventh Section of the ninth Article Concerning the holy Catholique Church The twelfth Section the 10. 11. and 12. Article concerning the priviledges of the Church The thirteenth Section Of the sixth Question concerning the summe of the Creed The third part of the Catechisme divided into thirteen Questions THe first Section the seventh Question of the law in Generall The second Section the eighth Question of the Commandments and the Preface to them with divers necessary rules The third Section Of the first Table and first Commandment The fourth Section Concerning the second Commandment The fifth Section Concerning the third Commandment The sixth Section Concerning the fourth Commandment The seventh Section Concerning the fifth Commandment first of the second Table with some other necessary rules The eighth Section Concerning the sixth Commandment The
sort for publique testification of the visible members of the Church their proficiency in that faith professed in Baptisme and approbation of them 26. Why is it then expunged in our Church It is not expunged 27. Is it then a Sacrament Not so neither but a religious ceremony well and profitably to be used 28. But how then in the Rubrique is it said it is no detriment if it be not used To take away the superstitious conceit in some that without it Baptisme were imperfect or that it is a Sacrament or of absolute necessity 29. But doe not some hence utterly neglect it If they doe the fault is their owne as wee see from a word misunderstood how ready many will be to take exceptions thence to establish their owne fancy and perversnesse and cause a world of wrangling and trouble 30. How is it then necessary Onely of conveniency and for politicall order not as a Sacrament 31 But he that said Goe baptize said also to Peter confirme thy brethren To be understood as it is expounded by us of his Stability in the faith for good example Duty in preaching as his office Diligence in his calling and Apostleship to the comfort of his brethren and good of the whole Church 32. Jf it be usefull why is it neglected It is not 33. Where or when is it executed Wheresoever required or when it may with conveniency be performed 34. What benefit is thereby Much and many wayes if we consider it both for 1. The testification of our proficiency 2. Approbation of our sufficiency 3. Gratulatory commendation of us to God by the Church 4. Benediction from such our superiours 5. Prayers for further graces then publiquely made for us and so a 6. Comfort to the party confirmed 7. Enabling us to further duties in religion and devotions that may so better be performed 8. Relaxation of our sureties who stand for us engaged 35. After the name and title what is next to be considered at the entrance into the Catechisme The matter or subject and division of the same 36. What is the matter or subject of it The summe and substance of Religion for the manner thereof also as we see so briefly set forth and explained 37. What is Religion The bond betweene us and God including our duty to him for his mercies given to us by his covenant of grace 38. What is that Covenant On Gods part mercy that he will be our God and give us all graces on ours obedience that we will be his servants 39. What is then required of us Faith to beleeve in God and his word and promises Hope to call upon him trust in and worship him Charity the expressing of our obedience by doing his will and shewing our love to him and our neighbour 40. But these are graoes of his Spirit Yes but given to us and required to bee exercised by us to his honour 41. What is the substance then of Religion To exercise our selves in these shewing Our Faith by beleeving in him and his word Hope by prayer and depending upon him Charity in willing obedience to his Commandements 42. What then is the summe and substance of the Catechisme The explication of these our duties Of Beleeving in him Praying to him Obeying his will The fundamentall points of Religion And Gods worship so briefly propounded whence the Cate chisme principally toucheth on and explaineth The Creed Commandements and Lords Prayer which are called summa credendor summa faciendor summa orandor The summe or breviate as it were of things that are to be Beleeved Done or Prayed for by us 43. How many parts are there of the Catechisme Especially these three and for a Corollary of them as it were tho doctrine of the Sacraments and seales of the Covenant and our faith and so foure parts usually expressed or with addition of the Introduction five parts mentioned 44. Which then are the foure parts The exposition or explication of 1. The Creed the Articles and summe of our beliefe 2. Commandements the duties of us required to be done 3. Lords Prayer teaching how wee ought to pray 4. Sacraments the seales of the Covenant 45. How else are these five parts set downe The Introduction in the foure first questions and answers before the Creed Explication of the Creed Commandements Lords Prayer Sacraments as aforesaid 46. Are all Catechismes concerning these things Yes for these are the maine points whereon they insist howsoever in divers manners as in other words or order set forth and more or lesse amplified and explained 47. Wherein doe they usually or chiefly differ from this or one from another In the order of the parts Or some Introduction Or some Additions or other as concerning the word of God or Magistracy or the like which yet may bee reduced to the former parts as the word of God and Scripture to the Beliefe concerning God who giveth his word for direction of our faith the Magistracy to our duty towards God to whom they are subordinate and our neighbours as all godly Magistrates and superiours are acknowledged 48. How differ they in introduction According to the variety of invention of severall Authours of them or proceeding after divers manners and order and so diversly occasioned 49. How differ they in their order Sometimes by placing the Explication of the Commandements Prayer or Sacraments before the Creed or either before other in some other order then is followed in this Catechisme though in substance and intention to teach even the meanest the very same 50. What thinke you of the order and method of this Catechisme As most convenient and profitable of all others both following the Liturgy and grounded on the words of the vow made in Baptisme and so prosecuting the parts occasioned by the same to bee considered and also according to the nature of the things there explained 51. How in respect of the things As 1. faith required to beleeve God and his promises so the Creed first propounded 2. Obedience and the fruit of faith good works directed by Gods will so the Commandements secondly proposed 3. Prayer for continuance in the most holy course and profession of faith and good workes and so in the third place the doctrine and rule of prayer 4. The seales of all this from God to us the Sacraments as the confirmation and ratification of his promises in the covenant of grace 52. How then is the Introduction fitted to this By putting us in minde of our name and Baptisme and so our vow and promise for performance of the aforesaid duties and devotions expressed and taught in those foure parts The Creed Commandements Lords Prayer Sacraments 53. How many points in particular in these foure parts 30. in all the 12. Articles of the Creed 10. Commandements 6. Petitions of the Lords Prayer 2. Sacraments 54. How are they else divided Into 10. heads or principall parts viz. 3. Parts or heads of the Creed 2. Tables of the Law and Commandments 3. Parts
of the Lords Prayer 2. Sacraments And so much of the title name matter and division of the Catechisme now followeth the first part of it the Introduction 55. Which call you the Introduction All conteined in the foure first questions and answers of the Catechisme reaching to the Creed SECT 2. Of the Introduction and first of the Question What is your Name The first Question How meane and triviall soever it seemes An Entrance and making way to the greatest matters of the divine truth our salvation Of the truth of Religion and the fountaine of it Christ the truth it self The way and life And meanes of our salvatiō In whose schoole these meanest questions not to be contemned of names the several sorts and use of them our Christian name And use thereof for our remembrance To stirre us up to devout meditation and all other godly duties whence and the forgetfulnesse of many herein taxed The holy and religious use of names And whether lawfull to alter them and by whom Or in what grounds how ancient And how farre usuall unlawfull and so the practice and example of ancient and later times with the unlawfulnesse of them according to the good or bad intention of such change or concealment The good use that wee ought to make of them And their remembrance Quest. 1. THis seemes a poore Question indeed what is your Name Yet what richer treasure to be found indeed then it is or greater wisedome can be shewne or better purchase to bee made then in getting a good name 2. Yet it is a small question But leading to the consideration of great matters 3. T is a question though that every child can tell Every one should though none duely consider if not a child of God 4. But it is the least question that can be But making way to the greatest matters that can be considered or thought of 5. It seemes a triviall question Yet as the way leading to the Church doore this to the minding of the high and holiest things 6. It seemes though too meane a one Nothing too meane that may be a meanes to godlinesse and salvation 7. But is it not a simple and contemptible one Not so simple and contemptible to the eye of the foolish as worthy the consideration of the wisest and leading to the knowledge and consideration of the greatest question that ever was put forth by or to any mortall 8. What question was that What is truth 9. How was that the greatest As Concerning The truth of Religion Truth it selfe Christ who is the Way Truth Life Put forth by the greatest earthly Judge that ever sate in Judgement to the wisest that ever was on earth 10. How so By him that sate Judge on him that was indeed Judge of the whole world to him that was the wisedome and Son of God Truth it selfe and therefore appointed and pre-ordained Judge over both quick and dead 11. Who were they Pilate to Christ himselfe 12. How answered As Uncapable of the Mysterie Unworthy of the Mercy Unmeet for the Grace he had No answer at all daigned him and such are all they that thinke amisse of the little ones in Christs schoole or of the meanest question there propounded since the weaknesse of God is stronger then the power of men and the foolishnesse of God wiser then the wisedome of the world and these meane questions make way to the greatest matters of all 13. What then is a Name The note of a thing to shew the nature so neere as can be and whereby it is knowne and called 14 What name is here meant The Christian name 15. How many sorts of names have we Two usually the Christian name received at Baptisme and surname which wee have of our parents 16. What use of the surname To distinguish our earthly kindred and the family we come of 17. What use of our Christian name As the other name mindeth me of my earthly parents kindred and consanguinity so this may of my heavenly Father and spirituall affinity and consanguinity with Christ and his holy Saints and Angels 18. How meane you that The Consanguinity with Christ our brother in the flesh and all his holy Saints of the same blood and in him with God the father more neerely now from whom else by sin we were falne Affinity as Christ the Spouse of our soules and his whole Church so contracted with all Angels and Spirituall substances the sons of God in Christ more neerely to us combined and in the Sacraments spiritually to be conceived and by our Christian name received in Baptisme So not unfitly remembred 19. Why should we remember these things As ready to take any good occasion being else very forgetfull in all matters pertaining to God and godlinesse 20. But who can forget these things Many Christians that seem more forgetfull then Messall Corvinus that forgot his owne name as these their Christian name and profession 21. Can any forget their names Yes and which werse their duties so forgetting Both God Themselves And others 22. How meane you that They forget or seeme to forget this Christian name that follow unchristian and lewd courses and so more especially 1. Their Father forgetting to pray and invocate Our father which art in heaven c. as they ought 2. Their faith forgetting to professe I believe in God the Father c. so often as Christianly they should 3. Their charity when they not forgive offences as they should but remember malice more then they should 4. Their duty to all their spirituall kindred and affinity with the Saints in heaven and earth and so Their 1. Mother the Church and her Sabbaths Service Orders and Authority 2. Brother 's both 1. Christ and his merits and mercies by ungodlinesse 2. Men by uncharity 3. Sisters daughters of Sion the Communion of Saints the servants of God those that excell in vertue by their sin and vices that sever the soule from God and break the bond of peace and that communion 23. But were names imposed for any such memoriall of holy things Yes and even by God himselfe as Adam earth to remember his originall Eva mother of living and so have been altered for such holy purposes as in Abram called by God Abraham father of many Nations Sarai Sarah Jacob Israel 24. Is it lawfull then to alter names Yes upon any good occasion and to a good end but not for any evill intention or purpose 25. How meane you that As God upon a blessing intended changed Abrams name so men upon better and holier causes and designes have altered their names whence Saul named Paul and Simon called also Peter but upon any evill intention or designe farre otherwise 26. It is then usuall Yes and ancient as we see in Abraham Jacob Salomon and others and generally used among all as well ancient as moderne both Christians and others Jewes Heathens Turkes and Infidells to this day 27. As how As we see how 1. Nebuchadnezzar changed the
names of Daniel and his fellowes when he consecrated them to his Idols service Dan. 1. 7. 2. The Turkes doe by their Christian Renegadoes and their Janizaries 3. The Popes doe usually change their names at entrance to the Papacy 4. Kings of Scotland have done Ominis causâ changing their names one for another as Iohn to Robert 5. Queenes of England many before the Conquest tooke the name of Algive in honour of a worthy Queene of that name so did the Caesars from Julius Caesar and divers others 28. How if for any evill intention It is unlawfull and aggravated according to the quality of the offence and villany intended 29. Who have power to change names The same that have power to impose them 30. Who are they Superiours as parents or ones selfe so God gave Adam his name Adam named his wife Eva and gave names to all creatures Eva named her sonne Cain Rachel hers Benoni whom Jacob named againe Benjamin the Angell from God and Zachary John the Baptist the Angell Gabriel from God Jesus before conceived in the wombe 31. How for alteration of them So also Abram called Abraham by God Sarai Sarah Iacob Israel Benoni Benjamin by Jacob Simon also Peter by Christ Saint John Baptists name by his father changed Naomi saith of herselfe call mee Marah The Popes doe usually change their names and fathers may change their childrens with diseretion or on good occasion if they mislike them 32. Is it not a falshood or lye to change ones name No for superiours and ones selfe have such power authority over the name on good occasion 33. How in doing ill or mischiefe Then it is not onely a falshood or lye but a mischievous and malicious lye or otherwise capitall according to the nature and quality of the offence and villany thereby intended against any else an equivocation or imposture and so an offence and heynous sinne before God and men 34. How the concealing of ones name According to the former lawfull and tolerable on good occasion as in danger of life or other eminent perill or inconveniency so Beza that silencing his owne name writ a Treatise in Nath Neskius name Bucer of Aretius Fellinus with lesse envie to be read of others so in ancient stories many as Saint Athanasius in danger of killing silencing his name and Saint Paul supposed silencing his in the Epist. to the Hebrewes to be read with lesse envy or prejudice by his Countrimen who hated his person as is seene in his story 35. The occasion then ought to be good of the changing and concealing of ones name Yes or else it argueth lightnesse or rashnesse and folly if not worse 36. Names are also imposed for some good reasons and occasions as well as distinction It is apparantly seene in all the chiefest and the best of the ancients and especially in the holy Scriptures so Adam earth Eva mother of the living Noah rest Abraham Israel David beloved Salomon peacefull Jesus a Saviour and our Christian names for that blessed hope we have in Christ our Saviour 37. What then doest thou particularly minde by thy Christian name My Christian duty calling and profession 38. As how As 1. my duty to God my heavenly Father the Church my Mother Christ my Saviour and all the faithfull my brethren and kindred in the flesh and more especially in him 2. My calling to this happy estate begunne in Baptisme where I receive this name 3. My profession of this faith then promised for me at Baptisme by them that gave mee this name SECT 3. Quest. 2. The imposition of the name and benefit thereof Authority of such imposers of the name with the ancient and laudable use in the Church and therefore retained Of taking new or keeping the old name in and after baptisme Of the new name received in baptisme and for that compared with circumcision Divers instances to the contrary and reasons of them The generall and received use now and reasons of it Why children baptised as in imitation of circumcision and from Christs example of receiving them The covenant also pertaining to them and they can never be too soone presented to God this being the ordinary meanes of salvation and way to heaven How faith required with baptisme and in very infants of faithfull parents and in the bosome of the Church Charity binding us to doe and thinke the best we can of all So the new Christian use and benefit of Baptisme Further described as thereby made a member of Christ the members of Christs mysticall body◠and the difference and degrees of them as in a well governed common-wealth the like to be seone The profit of being Christs members that we thereby become best the children of God How Christ Angels Men and all Creatures Sonnes of God the elect and their hope and preeminence The falling Angels And their losse and misery How workes required As signes of sons and heires not cause of inheritance The Lawyers question discussed And how heaven An inheritance or kingdome and the excellency of that inheritance 1. VVHo gave you this name My Godfathers and Godmothers who were my sureties to God in receiving his Covenant of grace and promising and undertaking covenants on my part to be performed 2. When was it In my Baptisme at the Font solemnly before God and the congregation 3. What benefit thereby I was thereby made A member of Christ The childe of God Inheritor of the kingdome of heaven 4. Why doe you call the Sureties Godfathers and Godmothers Because betweene God and me for my good they did undertake such things for mee and in my name that I should have done my selfe if I had beene able 5. What authority had they for it The ancient use and institution of the Church and primitive times continued to our dayes the order of the present Church and times concurring with the bond of charity doing good for one another and at the request of my naturall parents 6. Js it an ancient use or custome Yes as used neere from the Apostles times it appeares in the Ecclesiasticall Histories and Decretals as Higinus Bishop and Martyr in the 5. Decretall mentioneth so in our Church from the first plantation of faith here even Adulti those of yeares had Godfathers as appeares by Cunigils King of West Saxons baptized by Birinus whose Father in law and Godfather King Oswald was 7. But how have Godfathers authority to name the childe At the request of the parents who have the absolute authority to name it 8. Are the parents hereby barred No it is likely as they request the sureties and that they doe it so at their request and in love that they have the greatest stroke and it appeareth the Priest was went before at the Church doore to aske the name of the parents 9. How then is it said the Godfathers doe it or are required to name it For publique testification of it so they doe it and that most publiquely and solemnly by
is bare Idoll service idolatrising or offering Idolls in Gods Temple and to him in stead of true worship and which is before God but as Cains sacrifice or the Jews imperfect offering which the Prophet told them was no more accepted of God then if they cut off a dogs necke oâ— offered mans bloud rather an abomination then devout action 32. What is it impenitently to goe about Christian duties To offer Idol service also as not performing any true service so seeming with unwashen hands to prophane Gods Altars in offering what is abomination to him as what he requireth not Esay 1. 12. or what maketh him more angry by such presumption and the Divell thereby honoured more then he by worshipping as it were his Idol and defacing Gods Image the soule bringing in it the hatefull character of the Beast into Gods house comming without penitence 33. What are then the holy duties in the true worship commanded The substance of the true worship of God in 1. The old Testament by God prescribed intending to prayer the word sacrifices and sacraments 2. The new by Christ the devotions of prayer also hearing and handling of his holy word right use of Sacraments 34. What in prayer to be considered The parts or kindes of it order or direction in it 35. What parts The universall parts and comprehension of all sors of prayer whether 1. In humility confession of our selves of our wants and miseries Gods greatnesse excellency and bounty 2. In necessity petition of what we want desiring to bee supplyed from his mercy and bounty 3. In charity intercession for others 4. Thankefulnesse offering praise and thanksgiving for blessings 36. What is confession A fit exordium to all prayers confessing both the great majesty mercy and bounty and other soveraigne excellencies of God the fountaine of all goodnesse to erect our mindes to him of whose fulnesse we hope to receive grace The great vilenesse misery and unworthinesse of our selves that come before him The great want and misery we sustaine in our soules or bodies for which we desire his mercy and goodnesse whence our petitions 37. What Petition Our humble request in what respect soever to receive any grace or gift from him the 〈…〉 and giver of all goodnesse wherein to bee heard and accepted required faith fervency constancy 38. What intercession That sympathyzing effect of charity whereby we not only desire our owne but others good yea and pray for others as earnestly as for our selves and for our selves only as it may be also for the good of others and glory of God with assurance that thus we may onely hope to be heard and no further can our prayers be effectuall for our selves then our charity fervent in desiring the good of others 39. What is thankesgiving The true token of a religious minde and most effectuall kinde of prayer by praises and acknowledging the giver and former blessings pulling downe new graces which God can never withhold from such as be thankefull which perfectly expresseth the former devotions and prayers were not vaine but holy and gracious 40. What opposite vices Neglect and carelessenesse remissenesse and arrogancie in prayer security coldnesse hypocrisie uncharity and unthankefulnesse 41. What order and directions in prayer To consider 1. to whom 2. in what manner 3. for what things 4. the circumstances of time place and persons to pray 42. To whom To God the true and living God and to him alone and not to any Saints Angels or other subordinate meanes mans idoll or creatures to exhibite this sacred and divine worship 42. In what manner In the name of Christ the only Mediator aid of Gods Spirit helping our infirmities Rom. 8. 26. and so with faith and understanding in spirit and truth according to his will presented preparation of soul in all humility and reverence Attention of heart Intention of minde Circumcised lips and heart in godly meditation to speak to Gods honour opposite to which precipitancy rashnesse and offering the sacrifice of fooles calves of the lips without the heart and as without holinesse without acceptation 43. For what things For good things and that may be for 1. our owne and others good 2. glory of God Opposite to desire unlawfull and ill things from God the fountain of all goodnesse or good things to abuse them to our owne and others hurt and his dishonour 44. What circumstances For time all times especially Sabbath and solemne feasts his publicke service and worship For places all places on all occasions especially his House and Temple dedicated to his worship and this exercise the house of prayer in which a blessing attending For persons all persons publicke and private especially the Ministers and for all persons praying and making intercession and giving of thanks for all men and especially for Princes and magistrates and those of the houshold of faith of Gods house the Church 45. What concerning the hearing and handling the word As a prime part of his worship for the edification of the people and training them to his worship wherein the office of teacher hearers to bee considered 46. What the teacher The Pastor or Minister to bee endued with sufficiency of gifts and willingnesse to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sent of God ought to doe his office in His explication of Scriptures according to the analogy of faith and right dividing of the word of God His application to the hearers best use and instruction by doctrine confutation exhortation reproofe or consolation and for such Ministers fit educatiion in Schooles for preparation and provision to be had for maintenance in their charge opposite to this the unable unwilling and dumb idle and idoll Ministers making merchandize of the word and intruded to the destruction of many by simony and sacriledge that like Judas betray Christ part his garments among them and pull on their heads the guilt of murdering soules 47. VVhat of the hearers Their duty and diligence required Before hearing 1. Preparation of affections and soules c. 2. Comming to and presence at holy exercises 3. Removing all impediments In hearing attention alacrity meeknesse and desire to learne After hearing meditation and conscience carefull and conscronable practice Opposite to which absenting themselves and unpreparednesse to heare drowzy dease cares and unprofitable hearing forgetfulnesse and unfruitfulnesse without cart or conscience of good duties afterwards which are prophanations of Gods worship 48. VVhat of the Sacraments The carefull holy conscienable and religious administration use and receiving of them to bee performed on all parts both by the Minister and people opposite to which the negligent prophane and superficiall or irreligious use or rather abuse of them and the like of all other holy rites and ceremonies whose due use may promote neglect abuse or contempt doth hurt and impaire the true worship of God 49. VVhat say you of fasts and feasts 〈◊〉 and if well used yeelding Furtherâ—nce to the true worship of God The one holy
Fast preparing us to true 〈◊〉 humiliation penitence and contrition The 〈◊〉 holy Feasts preparing us to sing praise to God in voice of joy and thanksgiving opposite to which is irreligious fasting or feesting of prophane and vaine persons 50. To whom 〈…〉 worship doâ—cted To God anâ— him alone as that inward honour expressed in the first Commandement so all outward worship set forth in this opposite to which is to direct is to idols or idolatrize in it not doing it carefully and religiously 51. How is it then to be done In all uprightnesse and singlenesse of heart as done to him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tryer of the reynes and inward parts and without all hypocrisie which hee seeth and hateth and so consequently in spirit and truth inwardly in the soule so in spirit as he is a spirit and seeth our spirits after a spirituall manner the best So in truth as he is true and the truth his word the truth teacheth us and outwardly in all good order decent manner and convenient rites and ceremonies fitting his worship 52. How is that best seene If all things be done in 1. Order not confufedly for God is the author of order and not confusion 2. Decency that is well pleasing to the eyes of God and men and springing from good order 3. Humility and reverence for that is best beseeming his Saints and congregation 4. Uniformity for that betokeneth unity and God is the author of all peace and unity as who maketh brethren to be of one minde in a house and by these it will shew it selfe to all to be done 1. In the feare of God 2. For the honour of his name 3. Tending to the edification of his people as it is 1. accompanied with 1. Love to our neighbour 2. Zeale of Gods glory 2. Performed without show of 1. Hypocrisie vainglory 2. Affecting singularity or 3. Idolatry or appearance of evill opposite to all which is disorder confusion unreverence uncharity pharisaicall pride hypocrisie and singularity inclining all to will-worship superstition and idolatry 53. Whence are the reasons of this Commandement Drawne from Gods 1. Justice jealousie Punishing the delinquents Hating their delinquency 2. Mercy and truth Prospering the faithfull and their service Loving them and their fidelity 53. How this punishment set forth In visiting the sinnes of the fathers upon the children to the third and fourth generation 54. Shall the children beare the fathers iniquity No but the soule onely that sinneth shall dye but here it is meant of wicked children treading in the steps of the fathers as commonly they doe because they were no better taught so it is a double punishment to have wicked children and to be punished in and with their children as their children with them 55. How are they said to hate God As they continue or neglect this honour then which if they did their worst in hate they could doe no more to displease him as hee is jealous of his honour which hee onely requireth for all his blessings and will not give it or part with it to any other and for which he hateth them and their doings 56. Why is the Lord said to hate them or jealous Because as adultery is a most hainous sin causing jealousie and the adulterer and murderer most worthy hate of God and men the Lord in detestation of that unnaturall sinne of idolatry expresseth it as a kinde of adultery to goe a whoring after idols and consequently his hate by their punishments that so hate and contemne him by adulterating his worship and committing spirituall fornication with idols and divels 57. How are his blessings to the faithfull described By his shewing mercy unto thousands in them that love him and keepe his Commandements extended to the bodies and soules of his service 58. Why said to thousands To shew the abundance of his mercy and goodnesse who though his jealousie burne like fire and justice punish to the third and fourth generation yet his mercy is greater his goodnesse is above it yea his mercy is over all his workes reaching to thousands and endureth for ever 59. But we see the righteous often troubled Yea but it may be in mercy too as a chastisement of the childe he loveth so the crosse bringeth forth patience and other graces yea sometimes more profitable farre then prosperity and God knoweth what is best for his for Removing of worldly confidence Confirming them to himselfe Renewing and perfecting grace in them 60. How are they said to love him In opposition to those haters and contemners of God whom God so also hateth and abhorreth these shewing their love by their fidelity and obedience to his Commandements whom God also therefore loveth shewing them mercies to them and their seed and giving them his graces and plentifully rewarding their love and obedience 61. To what end these reasons That since thou canst give him no more for all his blessings then thy love and obedience and thou oughtest to give him no lesse for else thou givest him nothing that his judgements and jealousie may terrifie thee or love and mercy may allure thee and so bring thee to this duty for thy good and his honour 62. What followeth The third Commandement concerning the honouring of Gods most holy name SECT 5. The third Commandement The Analysis of the third Commandement declaring the severall parts duties and opposite abuses therein forbidden or commanded with the reasons of the same What Gods name and how diversly to be understood and how honored or dishonored in his name or tytles attributes holy word and religion aswell as workes of creation gubernation povidence blâ—ssings anâ— judgements 〈◊〉 thelike in gâ—nerall and in paâ—ticular his dishonour by blasphemy against God in any sort whatsoever as well as all froâ— of evill and prophanenes also cursing and banning swearing vainely and lewdly in presumptuous and execrable impiety the false prophets in that matter not so wicked but as it were with us acknowledge it to belong to God or the Church to denounce or send cursing or blessing or we only to blesse God and men in his name The Abuses of swearing and vaine or rash oaths in common swearers and the heinousnesse thereof with the folly and vanity or rather blasphemy and impiety of such hel-hounds or hellish and damned swearers and swearing worse then the Heathen or Pagans and more like Atheists then Christians and so such also the odiousnesse of perjury the opposite whereof the true and lawfull use of oathes and swearing for just and godly ends whereby the way of promissory oathes or vowes and their nature sorts and holy use in the Church towards God especially and be fore him if among men the reasons of this Command ement from the Lords mighty power and majesty intimated as well the most fearfull commination and judgement so expresly there threatned 1. VVHich is the third Commandement Thou shalt not take the name of c. What contained in these words The
glory though their confusion that oppose it as seene in Pharaoh Herod Sennacherib and all Tyrants and who art thou in his hand that art so hellishly disposed that thou carest not to despite and despise God and blaspheme though thou goe to hell with shame and confusion 56. What the commination That they shall not be held guiltlesse but so guilty and beare the insupportable burthen of their sinnes that will presse their soules to hell as the most fearfull estate curse and punishment so signified and so too plainly seene in such blasphemies who commonly are as it were 1. Given over to a reprobate sense in lying filthy talke drinking and prophanenesse and vanity with this abuse of Gods name 2. Insensible of their sinnes by Gods just judgement in neglect of all holy duties of prayer and Gods honour with scorning and mocking at his Sabbaths or any reproofe though most just 3. Set downe in Gods booke for damned persons even condemned already bearing that palpable marke of prophanenesse like Cains marke in their foreheads that he that hath an eye to see may see them stand guilty and the sentence that they may reade in their conscience of heavy condemnation even written in their foreheads that every one may read it to their shame who shamed not to dishonour Gods holy name 57. Whence this so fearfull commination More fully to manifest the Lords fierce anger and jealousie as against idolaters and those that prophane his worship accounted to hate him in the second Commandement so here against all other prophane wretches that shall abuse his most holy name and any other way derogate from his glory which hee is most jealous of and will not give away or part with to any other much lesse lose it with contempt he chiefly standing on and above all things highly prizing his honour 58. But what followeth The fourth Commandement in a fourth respect also in regard of the due celebration of his Sabbaths aiming at the setting forth of his honour SECT 6. The fourth Commandement The Analysis of the 4. Commanaement shewing the parts and duties therein commanded and abuses opposite so prohibited whether intimated or more fully expressed where first the duty of sanctification of that day of rest called the Sabbath and of thh Christian Sabbath or Lords day with the reasons of the difference and alteration thereof but perpetuall necessity of the substance and duties of the same and our Christians Sabbath or Lords day proved to be established by many reasons and arguments as by the Lords oweâ— doings the Apostles preaching and doctrine or constitutions as received from the Lord himselfe to be understood as well as the practice of the Church directed by his Spirit according to his promise and who oppose it but troublesome and unquiet spirits or fanatick and fantasticke Schismaticks too commonly to be sound So of the rest and right use and observation thereof on the Lords day in holy duties and workes of piety and charity or of necessity on truly urgent not every frivolous occasion The factious schismaticks overnicenesse here as well as others loose prophanenesse deserving worthily to be taxed that on both sides disturbe the peace good order and peace of the Church the one of them prophanely with negligence contempt the other sedititiously with malice and disdaine to avoid both which extrenes and keepes an even and equall course betweene them we are carefully to distinguish betweene the morality and ceremony in this Commandment how far forth in the substance of it for the morall duty to God-ward perpetually to be observed and how for the ceremony and legall observances many of them interwoven with the said duty with which to the Iowes-ward in that Churches nonage as it were before Christs appearance in the flesh It was burdened but as now freed of them it ought to be discharged and so in that particular for the time among many others with them respecting the creation the greatest benefit ever till then manifested to be remembred by and in it now altered and the duty yet unchanged to the remembrance of a greater our redemption in that change of the ceremony not duty by us now principally respected and thus as we see by the Churches authority and power with sufficient warrant from holy Scriptures ordered and established whose power in that point to change it and wisdome in so well ordering it guided by Gods own president and direction of his blessed Spirit is here amply demonstrated and to be justified against the malevolent oblatrations or detractations and calumnies of any factious humorist and separatist whatsoever and thus the substance of the duty in the morality of the Commandement remaining entire to all holy intents and purposes the onely the illegall shadow removed is by them into a more divine respect and better for us Christians as more suting with our Church altered or changed and divers objections against it of no great moment the truth well weighed are hereby and withall answered as especially the Iudaizing faction and fancies confuted and so next for the due observing and sanctification of it we are to take notice of the rest and holy exercises commanded and others permitted for recreation and comfort of our weaknesse nature not to make a riotous revell or drunken Bacchanalia of that day as neither otherwise to prophane it by ordinary worldly labours or other Iewish superstitions or vain unlawfull and wicked exercises of any sort spending that so set apart and sanctified time to remember that rest and sit our selves to the same by removing the impediments using the helps studious to fit our selves to both private and publiqus duties of the day as well Minister as people the opposite which is here farther deciphered and in divers points particularized or especially the more common and enormous offences The use and reason of other Sabbath or holy dayes ordained and appointed by the Church as well in the times of the Old as New Testament as in particular many both feasting and fasting dayes set apart for divine worship the farther explication of the Commandement in the permission command of the six dayes for labour and works of our vocations whereby the Sabbath may be the better sanctified which as most necessary is sostrictly urged for the honour of God the generall good and besides other reasons even the very example of God himselfe so resting on it and blessing and sanctifying it 1. VVHat is the fourth Commandement Remember that thou keepe holy the Sabbath day six dayes shalt thou labour c. 2. What contained herein The Commandement in these words Remember c. The explication and illustration of the duty Six dayes c. The reasons of the duty and Commandment taken both from the Creators own example actions as well as the creatures profit necessity and duty But the seventh day is the Sabbath of the Lord thy Lord c. 3. What is the order of this Commandement to the rest A fourth duty as fourth in
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
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
denying duty or service disloyalty and disobedience bordering upon rebellion and treason 45. What duties of Magistrates The conscionable execution of the Lawes as justice and their office require to the glory of God whose authority they have The honour of their Prince in whose place they stand The good of the Common-wealth and shewing themselves in their places men of courage fearing God faithfull and hating rewards and covetonsnesse wise prudent and unpartially just without respect of persons opposite to which unconscionable and unjust unfaithfull and irreligious indisereet respecting persons or covetous and given to bribery and extortion 46. What the peoples duties Obedience and reverence to them as in the Princes stead as he is in Gods whose Deputy and Vicegerents they are for the punishment of vice and maintenance of Religion and vertue so submitting to their authority for conscience sake thankfully to yeeld them both honour and love together with their fees and dues for the maintenance of them the common peace and good order opposite to which neglect of this duty or denying the same bordering on sedition or rebellion 47. What is then the generall duty of governours or superiours in authority 1. The well governing of inferiours in the Lord and in piety and justice not seeking themselves but the glory of God good of others 2. Rewarding and encouraging the good correcting the offenders with 1. Discretion and without partiality or passion seeking the good of the 1. party if he be corrigible 2. Christian society that 1. evill be taken away 2. dishonour of God prevented 3. others may feare 2. Moderation that neither too remisse or indulgent severe or cruell in the punishments The opposite thereof ill governing and not encouraging the good or correcting offenders accordingly 48. What generall duties of inferiours and subjects to authority Love and awe of it obedience and submission both to the command and correction with testisication of gratitude to God for his ordinance and the powers ordained of him both by word and deed service both with body and goods if occasion require opposite to which contempt disobedience ingratitude resisting the power and sedition 49. What the generall duty of all Honour and love to Superiours love and benevolence to inferiours 50. What in generall forbidden to all Irreverence towards any our betters or superiours and churlish and carelesse behaviour in them towards those that bee of a low degree whereby they leave to be or appeare either loving good fathers or good or dutifull children 51. But what if it be an evill Prince or Tyrant Yet you must not break Gods commandement but obey for conscience sake and pray for his conversion 52. What if an unnaturall and evill or cruell father Yet you must not be disobedient to breake the Commandement that another is not good is no priviledge for thee to be evill 53. What of an evill husband or lewd wife More need of observation of ones duty and Gods commands that the evil party may the better be reclaimed by the others good example 54. What if an evill Minister or other notorious wicked person Yet thou must not be evill and disobey God because another is not good but expect his amendment and doe thy duty for thou must not curse father or mother or the ruler no not in heart for the foules of the aire will reveale and God revenge it much lesse commit open impiety to the disobedience and contempt of him or any authority 55. But what if they command evill Here only thou art free for if it be against Gods Law and command then you must obey God and not men for his authority is greater then theirs for whiles they command good his authority stengthneth theirs but here it not only leaveth them but oppresseth them and thee if thou obey to doe evill and who shall deliver thee from the revenging hand of God 56. May here be too much submission or obedience to Superiours Yes if contrary to Gods Law or honour as for example 1. In obedience to doe evill 2. Idolatry ascribing too much to them as that to Herod vox Dei c Acts 12. 3. In making them absolute patterns in good or ill even to their sinnes where as we ought rather to imitate Christ. 4. In preposterous and absurd observance to great persons when in the very act of the honour of God some neglect it and rise to honour them who ought rather to be kneeling with them then part stakes with God and take this honour with him or from him 5. Too submisse prostration to them or bordering upon adoration which even the Angells forbad to Daniel and John with a take heed thou do it not which divine adoration indeed some heathen Emperours required and Christians were martyred for not performing the same 57. What may we thinke of evill Princes or Superiours As the eldest sonnes of Satan and like those wicked Kings of Israell that caused many to sinne by their evill example and command have good reason to share deeply in his inheritance hell and punishment 58. What of eye-service fraudulent and deceitfull Obedience As of mockers of God who knowes the heart and sees the actions stealers from men and murderers of their owne soules by this deceit 59. What of cursers or mockers of Superiours Never found to escape fearfull judgements as the Law Exod. 21. 17. and 28. not to curse and the curser to dye and mocking Cham accursed so wayward youth that in heart mocke or despise good counsell or admonition of Parents Masters or Ministers God seeth it who saith of such the eie that mocketh or despiseth instruction the ravens of the valley shall picke it out Prov. 30. 17. the Divell and his night birds so the mocking children against Elisha torne by Bears 2 King 2. the mocking Ephraimites against Jephta slain 42000. Jud. 12. and so 1 Sam. 11. mocking Nahash and Ammonites that would have the Israelites right eyes put out slaine and scattered and the mocking Jewes at Christ and his Apostles a fearfull ruine and desolation so feare to mocke any good man or other much more such whom wee ought to reverence in regard of their place or function 60. What vertues in generall or particular here commanded In generall to all I. Piety roote of goodnesse and Justice 1. Universall inclination to all vertues 2. Particular disiributive in administratione praemiorum paenarum proper to Superiours II. Commutative in negociatione proper to all inferiours and so 1. To Superiours wisdome or providence and prudence fortitude Temperance and in summe all vertues as examples or emblemes to inferiours 2. Inferiours many or most at least of all the others that concerne not superiours particularly so that here might be a catalogue of all morall vertues either to make Superiours fit to governe Worthy of honour and their place Examples to others Or inferiours dutifull to them whereby fitted to obedience they may be afterwards fit to governe as imperare non satis perit qui
Yes but not beyond the intent of the Law which willeth absolute righteousnesse both in our soules and bodies or actions and most inward affections and is hereby a Schoolmaster to bring us unto Christ and when wee are not able to doe it to send us to him that hath done it for us if wee shew our love and obedience by our willingnesse 23. How may our willingnesse be seene 1. By our hate of the things of the flesh 2. By our delight in the Law of the Lord Rom. 7. 16. 3. By our stirring or striving and moving in holy duties 4. By our desire to bee instructed and directed 5. By our growing up in godlinesse and these are also assigned as tokens of our new birth proceeding by degrees in grace directed by the Law profiting and perfected in Christ. 24. What generally commanded here Contentednesse with our estate in not covetting our neighbors goods but submitting our souls to the good will and pleasure of God and his holy Spirit and ordering our selves with thankfulnesse according to the direction of the same in which contentednesse all vertues seeme to shine forth and to be comprehended as Prudence justice temperance fortitude constancy c. both in generall and in particular of all vertues as in their severall kindes and branches is to bee seene as what Christian prudence and heavenly wisedome sheweth it selfe where wee are graciously contented with Gods providence over us and appointment of us in that our estate and condition to doe him such service as therein required what justice towards God and men shineth forth in our readinesse so contentedly to doe our duties what Christian moderation and temperance to be seene above all turbulent affections of vainglory pride or covetousnesse so to submit our selves to Gods will and command and our fortitude and constancy so to continue and persevere as indeed where any virtue is actually there habitually are all the rest virtues and graces goe concatenate there is such mutuall league of love and tye of affinity betweene and among them as no virtue without prudence to gurde it justice the soule and substance of it in the duty whether to God or man our selves or others temperance the mediocrity and moderation of it fortitude the strength of it and courage to proceed constancy the continuance and so the rest humility the ground continency the girdle love the comfort chastity the ornament piety the crowne of them all and each adding a lustre to other and where any deficient the rest blemished by it but in this one contentednesse all generally entertained and every one particularly illustrated by it 25. What are the fruits hereof True blessednesse here and hereafter the promise annexed to the performance of good duties 26. What the whole duty man To feare God and keepe his Commandements 27. VVhat the sum of the Commandements Love 28. VVhat followeth in the Catechisme The explication of that love the summe of the Commandements as it extendeth it selfe to the performance of duties both towards God and men and so to shew what we learne in them SECT 13. The ninth and next Questions Love the sum and substance or root and fountaine of the Law and all good duties therein comprised whether to God or man pertaining so called the royall law of love or fulfilling of the law whose degrees in our duty to God to superiours to equals and inferiors in their severall orders and kindes to be exercised how to love the neighbour as ones owne selfe and what by the Talion law to doe as we would be donâ— to is required our giving honâ—â— to superiours love of equalls all else shewn by hurting none by breach of any the Commandements as 〈…〉 or 〈…〉 incontinency picking and stealing evill speaking lying or slandering or coveting other mens goods and so consequently to use the honest meanes whereby to be better able to perform this to learne to labour in some lawfull calling as God appointeth us with thankefulnesse and contentednesse 1. VVHat doe you chiefly learne in these Commandements Two things my duty towards God and my duty towards my neighbour or the root and fountaine whence these duties doe slow love extending it selfe to God Men. 2. How is love the fountaine of these duties or sum of the Law 1. It is the summe of the Law as it is the whole scope of all good duties and intention of the law and inward forme of that spirituall life we live by grace ready to performe all good duties and so called the royall law of love 2. It is the fountaine and root of his double duty as the love of God produceth the zeale of his glory seeking his honour and so obedience to all the Commandements and thereby performance of duties both to God and men 3. What is thy duty towards God To beleeve in him To feare him and to love him with all my heart minde soule strength as Luke 10. 27. Deut. 6. 5. Mat. 22 28. Marke 12. 30. Whence sloweth the performance of all other services of his and honor done unto him as from the first Commandement all the rest 4. VVhat meane you by this A faith in God producing his feare in love and filiall observance the feare of God the beginning of wisedome performing obedience and love in hearty affection adhering unto him and trusting in him with minde unfainedly seeking knowing and remembring him and soule wholly addicted to his honour and service to the utmost strength and power of both bodily and spirituall faculties persevering therein the substance of the first Commandement and so performing all parts of his service in the rest of the Commandements 5. In what wanner 1. Both to worship him after his will 2. Give him thankes and praise him for his benefits 3. Put my trust in him in distresse 4. Call upon him in all my needs as in the second Commandement 5. Honour his holy name and his word as in the third Commandement 6. Serve him truly all the dayes of my life and especially his Sabbaths as the fourth Commandement 6. VVhat is love to these duties The very foundation of them for if I doe love Cod With all my heart sincerely With all my minde understandingly With all my soule affectionately With all my strength effectually I will assuredly also strive to perform these things and continue in them all the dayes of my life 7. VVhat is thy duty to thy neighbour I. In generall 1. As by our Saviour Christ is taught to love him as my selfe so reade Math. 22. 39. Luke 10. 27. Marke 12. 31. so Lev 19. 18. 2. According to talion Law to doe to all men as we would they should doe unto us by our Saviour taught Math. 7. 12. Luke 6. 31. so Tob. 4. 15. II. Speciall to First superiours as in the fifth Commandement to 1. To love honour and succour father c. 2. Honour and obey King and his c. 3. Submit my selfe to c. 4. Order my selfe lowly c. Secondly all
either our necessities require or Gods blessings invite every day houre minute of time yeelding some new blessing or it selfe a blessing in the enjoying a longer time of grace and so such imitation 6. Fideliter fidenter in true saith with love unsained and sure confidence reposing our trust in God without waving or doubting as Saint James speaketh 7. Presenter as knowing or considering with the Philosopher the present time is only ours and delay breeds danger and here is no delaying or dallying with God in this to be used for true it is Nescis quid serus vesper ferat qui non est hodie cras minus aptus erat as true in this 8. Perseveranter with all constancie and patienc waiting the Lords seisure and never weary of weldoing remembring the widow importunity prevailing with the unjust Judge as much more we with the most good God 9. Practice and thus as perseveringly even to pray continually not only the vicissitude of frequent confession in humility fervent prayer in true faith pious intercession in unfaigned charity and praise and thanksgiving in duty and gratitude a forcible kinde of prayer to pull downe new blessings each taking their turns in a constant and continued course but such gracious speech of the tongue seconding the humble desires of the heart and both seconded by a godly course of life best fitting a devout Christian as the good life of the Preacher may seeme a continuall Sermon so this godly life of a good Christian in this course may seeme a continuall prayer from which directions how great abundance of holy meditations and helpes to devotion all incentives to this divine duty will arise may plainly appeare What followeth in speciall to be considered The Lords prayer as an absolute platforme of true prayer the Preface and other parts of it SECT 3. Of the Lords Prayer in particular and the Preface thereof and that fitly in the words or forme of the Lords prayer or any part of its the Analysis of the same prayer and first of the Preface of it how is our Father and what sons he hath with the comfort that we have of such his being our Father more then in any other title or respect and what use we should make of it in our well living hom he is said ours and in what respect so by us in our prayers to be named viz. to minde us to pray for the generall good of all our brethren why it is said in heaven to minde us of our owne low estate and his excellent Majesty so to elevate our eyes and soules to his Throne of glory Whence we hope for and expect all our helps and supply from him who though on earth and in all places most gloriously there raigning with our greatest joy and comfort if we be truly his why we ought to pray and not neglect it how in this Preface the holy Trinity in mâ—â—ed or to be understood 1. IS it fit to pray in the very words of the Lords Prayer It is very convenient and being rightly understood there cannot be conceived better that if all the wise men in the world had consented together a more absolute frame could not be contrived nor uttered with humane wisdome and therefore well worthy to be used and if God be pleased with us for his sake his words also may well be deemed acceptable especially when we present our selves in his merits and our minde in his words 2. But may we not alter them 3. Not in substance but in circumstance or manner to expresse more in particular our necessities or desires which there in generall are contained 3. May we not pray the effect of any one petition by it selfe Yes if our necessities so require and though in more ample illustration yet the same in effect for if opposite or besides the matter there expressed in briefe it cannot be right or accepted and so having used our best skill to expresse our wants or desires in any particular we usually close with this as in the most perfect and assured acceptable forme that can be uttered and more acceptable how much better understood for so we pray more truly in his words and with his Spirit wherefore we ought to take the best care we may rightly to understand the same 4. What is therein contained Three parts the Preface of confession Our Father which art in heaven The Petitions for our selves and other six in number Hallowed be thy name c. The conclusion of praise and thanksgiving For thine is thy Kingdome power and glory c. 5. What is contained in the Preface I. A confession of Gods great Majesty mercy and goodnesse in that a Father our Father in heaven his throne of glory II. A confession of our owne 1. humility 2. duty 3. wants and 4. hope As we are sonnes we say our Father as we are in earth looke up to heaven up to the hills from whence commeth our helpe even to our God in his holy habitation 6. Who is here understood called Father 1. Either God according to his essence the Father of lights and so the whole Trinity may bee understood as Father of spirits and as the Sonne is called Counsellour everlasting Father and Prince of peace Isaiah 9. 6. 2. Or first Person in Trinity in relation to the Sonne and Holy Ghost and so we pray to the Father in the name of the Sonne and by the help of the Holy Ghost 7. How is God our Father Not only by creation for so are all creatures also with men and Angels But first more particularly as made sonnes in Christ his naturall Son By redemption restored By adoption acknowledged 2. Manifested sonnes by our education in his house the Church Teaching by his word and doctrine Correction by his fatherly chastisements Sanctification by his holy Spirit Inheritance of Sons in his blessing 8. What Sons hath God Both 1. generally all creatures by creation 2. Specially Princes by participation of honour and authority children called of the most High and Gods Most especially and naturally Christ by eternall generation 3. Particularly and legally all Christians by adoption in Christ and though false restored to be the Sons of God 9. What are we put in minde of by this name Father 1. Of the means wherby we are restored to favour our elder brother Christ. 2. The confidence that we may come with before him being admitted Sons 3. The love that he beareth to us whom hee accounteth so as himselfe our Father 4. The dignity and what persons we ought to be so accounted his Sons 5. The indignity we offer if we be not Sonnes or faithfull to presume and so to be assured our prayer is but sinne and we deserve a curse and not a blessing 10. Why call we him Father rather then by any other name Because a name as most truly honourable so most arguing love for though King or Judge or Prince or the like seem in common eyes more honourable titles yet
s. 3 q. 37. vid. Name of God L Lawes and their soverall sorts p. 3. s. 1. q. 6. and Law how written ib. q. 42. Law and its use p. 4. s. 1. q. 10. Last â—udgement p. 2. s. 9. q. 5. Life and eternity vid. Everlasting life Long life how a blessing p. 3. s. 7. q. 62. Lords Supper parts and relat p. 5. s. 3. q. 4. the mysteriousnesse of it q. 38. c. â—igures and manner of it ib q 47. preparation to it ibid. s. 4. q. 20. Love of God p. 3. s. 3. q. 34 p. 3. s. 13 q 3. Love of neighbour ibid. Lying and falshood vide truth M Magistrates vi Parents Masters theirs and servants duties p. 3. s. 7. q. 38 Marriage p. 3. s. 9. q. 52. Member of Christ how p. 1. s. 3 q. 38. Mysterys of Religion vid. Sacraments and Lords supper Mystery of the Trinity vid. Trinity Mysterious names â—ehovah â—esus c. p. 5. s. 2. q. 76. c. Mystery of godlinesse ibidem Mystery of Iniquity vid. Aâ—tichrist Morality of the law p. 3. s. 6. q. 28. s. 1 q. 25. Murther and the seuerall sorts p. 3. s. 8. q. 6. c. 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Temptations of divers sorts p. 4. s. 6. q. 3. Theft vid. Stealing Title of the Catechisme p. 1. s. 1. per tot Trinity of persons in the Godhead p. 2. s. 2. q. 31. and unity ibid. p. 2. s. 3. q. 20. Truth in charity p. 3. s. 11 q. 9. c. V Union vide Communion Vow vide Oathes Vow in Baptisme p 1. s. 4. q. 2. c. Use of the law p. 4. s. 1. q 9 W Word and will of God p. 1. s. 4 q. 71. p. 5. s. 5. q. 9 vide Bible Worldly vanities and lusts p 1 s 4 q. 50. Worship of God p 3. s. 4. q. 7. X. Initialis litera vacat tanquam nostris exotica and note xpus set for Christus and xpt for Christ generally so taken and is so generally mistaken being indeed the Greeke Chi Rho the first letters of the abreviation of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus a like mistake of some in H. supposed the lattin H. in the other name IHS being indeed the Greek Eta and so they the three first letters of the sacred name Iesus so abreviated Y Younger sort their duty p 3 s. 7 q 25 q. 35. Youth vid. children Z Zeal vid the love of God The Printer to the Reader Gentle Reader WHereas the Authour by reason of sicknesse and other infirmities could not be so present in assisting the Correction as he desired if any small Errata or mistakes have escaped our best vigilancie such as Instruction for Institution favour for savour or some particles as but and in wanting superabounding or set one for another it will be thy courtesie and ingenuity in reading to certifie and amend them the current of the sense as it were enforcing or shewing the true scope of the meaning there intended and as it is I doubt not but thou wilt be glad to peruse it and that with good contentation and comfort so that thou mayest reap both pleasure and profit by it is the hearty desire of him that wisheth thy best good Farewell FINIS