to pray that their flight might not bee on the Sabbath day to the end that they might not bee hindred in the service of God doth thereby sufficiently declare that hee held not this Commandement in the account of a Ceremony Matth. 24. 20. But it sometimes shadoweth our sanctification and our eternall rest Col. 2. 16 17. Exod. 31. 13. and is therefore Ceremoniall That followeth not For 1. There is no Commandement which hath not some Ceremonies tyed unto it as in the Commandement touching Murther to abstain from strangled things and bloud And the whole Law had the Ceremony of the Parchment Law So that by that reason the whole Law should be Ceremoniall which is absurd 2. The Ceremoniall representation of our eternall rest came after the Commandement of the rest and therefore is accessary and accidentall for which cause the time of correction and abolishment of Ceremonies being come Dan. 9. 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away and yet the Commandement remaine it being out of the substance of the Commandement What is the speciall day of the week which God hath set apart for his solemne Worship The first day of the week called the Lords day 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7. Was this day set apart thereunto from the beginning No For from the first Creation till the Resurrection of Christ the last day of the week commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly observed And why so Because upon that God ceased from the worke of Creation Gen. 2. 2 Exod. 31. 17. How came this day to be changed By divine Authority How doth that appeare 1. By the practise of our Saviour Christ and his Apostles Iohn 20. 19 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us especially the Apostles having added a Commandement thereunto 1 Cor. 16. 12. 2. There is no reason why it should be called the Lords day Rev. 1. 10. but in regard of the speciall dedication thereof to the Lords service for otherwise all the dayes in the weeke are the Lords dayes and he is to be served and worshipped in them What was the cause that the day was changed Because it might serve for a thankfull memorial of Christs Resurrection For as God rested from his labour on the last day of the weeke so Christ ceased from his labour and afflictions on this day Mat. 28. 1. Gen. 2. 1 2. As the one therefore was specially sanctified in regard of the Creation of the World so was the other in respect of the restauration and redemption of the world which is a greater worke then the Creation Can this day then be altered No power of any Creature in Heaven or Earth can alter it or place another seventh day in the place and stead thereof But doth this Commandement directly require the seventh day from the Creation No but the seventh day in generall Doth not the reason annexed where the Lord in six dayes is said to make Heaven and Earth and to rest the seventh day and therefore to hallow it confirme so much No not necessarily For it doth not hence follow that we should rest the same day the Lord rested but that we should rest from our worke the seventh day as he rested from his which seventh day under the Law he appointed to be Saturday so nothing hindreth but by his speciall appointment under the Gospell it may be Sunday and yet the substance of the Commandement nothing altered Why doth not the New Testament mention this change Because there was no question moved about the same in the Apostles time When then doth this our Sabbath begin and how long doth it continue This day as all the six is the space of twenty foure houres and beginneth at the dawning though we ought in the Evening before to prepare for the day following Why doth our Sabbath begin at the dawning of the day Because Christ rose in the dawning and to put a difference between the Iewish and a true Christian Sabbath For as the Iewes begun their Sabbath in that part of the day in which the Creation of the World was ended and consequently in the Evening so the celebration of the memory of Christs Resurrection and therein of his rest from his speciall labours and the renewing of the World being the ground of the change of that day it is also by the same proportion of reason to begin when the Resurrection began which was in the Morning Can you shew this Example Yea Paul being at Troas after he had preached a whole day untill midnight celebrated the supper of the Lord the same night which was a Sabbath dayes exercise and therefore that night following the day was a part of the Sabbath For in the Morning he departed having staid there seven dayes by which it is evident that that which was done was done upon the Lords day Acts 20. 7 10. Is the Lords day only to be separated to Gods service No For of this manner are holy Fasts observed for the avoiding of some great evill present or imminent Lev. 23. 27. Ioel 2. 12. holy Feasts for the thankfull remembrance of some speciall memorable mercies obtained Zach. 8. 19. Ester 9. 17 18 19. To what Commandement doe you refer the Churches meeting on the working dayes That is also by a manner of speech of one part for the whole contained in this Commandement yea it reacheth to the times which the Family appointeth or that every one for his private good proposeth although the Bond to that time is not so strict as is the Bond to observe the dayes of Rest. So much of this Commandement in generall What doe you note therein in particular 1. The entrance in the word Remember 2. The parts of the Commandement What is to be observed in the word Remember That although all the Commandements are needfull diligently to be remembred yet this more specially Why so 1. Because this Commandement hath least light of nature to direct us to the observation of it 2. For that we are naturally most negligent in it suffering our selves to be withdrawne by our worldly businesse from the Lords service upon the Lords day and therefore such a speciall warning is needfull to be added What things are we thence to remember 1. To looke backe unto the first institution of the Sabbath day in Paradise Gen. 2. 2 3. before all Sacrifices and Ceremonies 2. So to beare it in mind as to live in continuall practise of the duties we learned the Sabbath day last past 3. To bethink our selves before of the works of the Sabbath and so to prepare our selves and our affaires Luke 23. 54. that we may freely and duely attend on the Lord in the Sabbath approaching What should be done in this preparation of the Sabbath 1. We should so compasse all
our businesses in the six working dayes that our worldly affaires enter not or incroach into the possession of the Lords day Not only willingly but not so much as by any forgetfulnesse As when through want of foresight or forecasting the payment of mony due by obligation or any such businesses that might be prevented shall fall out on that day 2. We should sanctifie our selves and those that are under us to keep that day What is contrary to this The neglect of Preparation for the Sabbath before it come and of fitting our hearts for holy service when it is come What are the parts of this Commandement They are two First to keep the Lords rest Secondly to sanctifie this rest For it is not sufficient that we rest from worldly businesses but it is further required that it be a holy rest The first sheweth what works we are to decline upon this day the other what duties we are to performe What are the workes that we must decline and leave undone on the Lords day Not onely the workes of sinne which we ought to leave undone every day but also the workes of our ordinary callings concerning this life and bodily exercise and labours which upon other dayes are lawfull and necessary to bee done Marke 3. 4. Ezek. 23. 37 38. Num. 15. 32 33. Exod. 31. 10 11 12 13 14. 34. 21. Nehem. 13. 15 c. Esa. 58. 13. What instances have you in Scripture of the performance hereof The Israelites ceased both from those works which were of the least importance as gathering of sticks Num. 15. 32. and from such also as were of greatest weight as working at the Tabernacle and building the Temple on the Sabbath day and consequently all other workes betwixt these extreams as buying and selling working in seed time or harvest were forbidden unto them Are we as strictly bound to rest from all our outward businesses and to forbeare all worldly labour upon this day as the Israelites Yea so farre forth as the morality of the Commandement reacheth but by the Ceremoniall Law there was enjoyned unto the Iewes a more exact observation of outward rest which to them was a part of their Ceremonial worship whereas unto us the outward rest is not properly any part of the sanctification of the day or of the service of God but only a meanes tending to the furtherance of the same even as in Fasting and Prayer Fast is of it selfe no part of Gods service but a thing adjoyned thereunto and so farre forth onely acceptable in the worship of God as it maketh a way and readier passage for the other 1 Cor. 8. 8. What did that most strict observance of outward rest signifie unto the Jewes Their continuall Sanctification in this world Exodus 31. 13. Ezek. 20. 12. and their endlesse rest in the world to come whereof this was a Type no lesse then the land of Promise Heb. 4. 4 5. 10. How was the latter of these specially typified In this world Gods Children are subject to the fiery tryall but after these troubles rest is provided for them 2 Thes. 1. 7. and no fire to be feared in that after world For a more lively representation of that there was a charge laid upon the children of Israel that no fire might be kindled throughout all their habitations upon the Sabbath day Exodus 35. 3. though it were for the very preparing of the meat which they should eate Exodus 16. 23. which was allowed unto them even in the two great solemne dayes of the Passeover Exo. 12. 16. Is it then lawfull for us to make a fire and dresse meat upon the Lords day Yea certainly because these were proper to the Pedagogy or manner of government of the Children of Israel under the Law as may appeate by this that there was no such thing commanded before the Law was given by Moses and consequently being not perpetuall must necessarily follow to bee Ceremoniall Now after the Sabbath that Christ our Lord rested in the grave the Ceremoniall Sabbath lyeth buried in that grave together with those other Rites which were shadows of things to come the body being in Christ Col. 2. 16 17. Therefore we being dead with Christ from these Ceremonies are no more to be burthened with such Traditions ibid. verse 20. Nor to bee brought under the bondage of any outward thing It is a liberty purchased unto us by Christ and we must stand fast unto it that blessed houre being come wherein the true worshippers are to worship the Father in Spirit and Truth John 4. 23. To leave then the Ceremoniall Sabbath and to come to the Morall How is the Rest required therein laid downe in the fourth Commandement By a Declaration First of the Works from which there must be a cessation Secondly of the persons that must observe this Rest. How is the former of these expressed In these words In it thou shalt not doe any Worke Exodus 20. 10. What is required of us hereby That for the space of that whole naturall day we cease in minde and body from all our worldly labours yea from the workes of our lawfull Calling and all other earthly businesses whatsoever more then needs must be done either for Gods glory or mans good What gather you of this That all exercises which serve not in some degree to make us fit to the Lords worke are unlawfull upon the Lords day Why doe you say that we must rest in minde and body Because this rest must be of the whole man in thoughts words and deeds Esa. 58. 13. Is it meerely unlawfull to doe any bodily or outward businesse on the Lords day No. First for such works are excepted as are presently necessary either for common honesty or comelinesse Secondly the actions of Piety requisite for the performance of Gods service on that day Acts 1. 12. Mat. 12. 5. Thirdly extraordinary exigents of Charity for the preservation of the Common-wealth 2 Kings 11. 9. Fourthly the preservation of our owne and others life health and goods in case of present necessity or great danger of their perishing if they were not saved on that day Mat. 12. 10 11. Marke 3. 4. Luke 13. 15 16. What be the speciall breaches of this part of the Commandement 1. The making of the Sabbath a common day through common labours in our ordinary callings Neh. 13. 15. vaine speech and talking of our worldly affaires Esa. 58. 13. thinking our owne thoughts and no other but a common use of the Creatures 2. The making it a day of carnall rest unto idlenesse feasting pastimes c. which draw our mindes further from God then our ordinary labours Exod. 32. 6. Whither are referred all recreations which distract us as also excessive eating and drinking which causeth drowsinesse and unaptnesse unto Gods Service and Worship 3. The making it a day of sinne or the Devills holy day by doing that on the Lords day which is no day lawfull Mar.
3. 4. but then most abominable Ezek. 23. 37 38. 4. The keeping a peece of the day not the whole or giving liberty to our selves in the night before the whole Sabbath be ended 5. The forbearing our selves but imploying others in worldly businesses for preventing of which sinne God is so large in naming of the persons which in this Commandement are forbidden to worke Why is there a particular rehearsall of these persons in this Commandement To take away all excuses from all persons in this Commandement for the Lord did see that such was the corruption of men that if they themselves did rest upon this day from labours they would thinke it sufficient not caring how they toyled out and wearied their servants at home with continuall labour as many doe so that it were better to be such mens Oxen then their servants so small care they have of their soules What is the speciall use of this rehearsall To teach us that all sorts and degrees of persons are bound to yeeld this duty unto God and that the Sabbath is to be kept both by our selves and those that doe belong unto us Was it not ordained also for the rest and refreshing of men and beasts especially Servants which could not otherwise continue without it That also was partly intended as may appeare by Deut. 5. 14. but not principally for the things here contained doe concerne the worship of God but that wearing and toyling out of servants and beasts is against the sixt Commandement and working is here forbidden that men might be the more free for the worship of God and therefore though servants had never so much rest and recreation upon other dayes yet they ought to rest upon this day in that regard Why is there mention made of allowing rest to the beasts First that we may shew mercy even to the beasts Prov. 12. 10. Secondly to represent after a sort the everlasting Sabbath wherein all Creatures shall bee delivered from the bondage of corruption Rom. 8. 20 21. Thirdly because of the whole imployment of men in the Lords service for beasts cannot be travelled or used in any worke upon that day unlesse man be withdrawne from Gods service yea though the beast could labour without mans attendance yet his minde would some time or other be carryed away and distracted thereby that it would not be so fit as it ought to be for Gods service To whom especially is the charge of this Commandement directed To Housholders and Magistrates who stand charged in the behalfe both of themselves and of all that are under their roofe and Government Jos. 24. 15. Neh. 13. 15. Heb. 13. 15. What is the charge of the Housholder That not only himselfe keep the Lords day but also his Wife Children and Servants as much as may be For as they serve him in the weeke dayes so he must see that they serve God on the Lords day What gather you of this That a Housholder should be as carefull of the Lords businesse as of his owne And if he will not keep such a servant as is not carefull in his ordinary worke much lesse should he keep any that will not be carefull in the Lords worke how skilfull soever he be in his owne What is the Magistrates part To see that all within his gates keep the Lords day Jo. 24. 15. even strangers though Turks and Infidels Neh 13. 15. causing them to cease from labour and restraining them from all open and publick Idolatry or false Worship of God much more all his owne Subjects whom he ought to force to heare the Word 2 Chron. 34. 33. So much of the first part of this Commandement touching our rest from all worldly businesses What followeth in the next place The second and greater part of this Commandement which is the sanctifying of this Rest and keeping it holy unto the Lord by exercising of our selves wholly in the service of God and performing the duties of that day Are we as strictly bound to these duties as the Jewes Yes verily and more then they because of the greater measures of Gods graces upon us above that which was upon them What is required of us herein To make the Sabbath our delight to consecrate it as glorious to the Lord Isa. 58. 13. and that with joy and without wearinesse Amos 8. 5. with Mal. 1. 13. and that also with care and desire of profit we bestow the whole day as nature will beare in holy Exercises What are these Exercises They are partly duties of Piety Acts 13. 13. 15. 20. 7. Psal. 92. 1. as hearing and reading the Word Prayer singing of Psalmes and feeding our selves with the Contemplations of the heavenly Sabbath partly of mercy 1 Cor. 16. 2. Neh. 8. 12. as visiting and relieving the sicke and needy comforting the sad and such like How are these duties to be performed Hartly publick in the Church where the solemne worshipping of God is the speciall worke and proper use of the Sabbath Partly private out of the Church and that either secretly by our selves alone or joyntly with others What if we cannot be suffered to use the publicke meanes Such as are necessarily debarred from the publick duties must humble themselves before God mourning and sorrowing for this restraint Mat. 24. 20. Psal. 42. 6. 84. 1 2 3. and with so much more care and earnestnesse use the private meanes Psal. 53. 1 2. What is the first duty we are to performe in the publick Assembly To joyne in Prayer with the Congregation which is an excellent duty for if as Christ saith When two or three are gathered together in his Name he will grant their requests how much more will he heare his servants when two or three hundred are gathered in his Name What is the second To heare the Word read Luke 4. 16. Acts 3. 16. 15. 20. for blessed is he that readeth and they that heare the Word Rev. 1. 3. What is the third To heare the Word preached Luke 4. 16. 22. Acts 13. 14 15. 15. 21. 20. 7. What is the fourth To communicate in the Sacraments by being present when the Sacrament of Baptisme is administred unto others and by receiving the Sacrament of the Lords Supper our selves after a decent order in the appointed time Acts 20. 7. 1 Cor. 11. 20. Why should a man be present at Baptisme First that hee may give thanks to God for adding a Member to his Church Secondly that he might be put in minde of his own Vow made to God in Baptisme by seeing the childe baptized What is the fift duty to be performed in the Congregation Singing of Psalmes What is the sixt Exercise of the Discipline of the Church against offenders 1 Cor. 5. 4. What is the seventh Collection for the poore and Contribution for relieving the necessities of the Saints of God 1 Cor. 16. 1 2. where we are to give according to our wealths and the
holy to the Lord as we ought What be the sins condemned in the second part of this Commandement Generally the omission of any of the former duties and in particular 1. Idlenesse which is a sinne every day but much more on the Lords day 2. Prophane absence from or unfaithfull presence at Gods Ordinances 3. Neglect of calling our selves to a reckoning after holy Exercises 4. Being weary of the duties of the Sabbath thinking long till they be ended Amos 8. 5. Mal. 1. 13. What are the helps or hinderances to the keeping of this Commandement We must adde to the forementioned duties of remembrance an ardent endevour to taste the sweetnesse of holy Exercises Psa. 24. 2 3. 84. 1. c. that so we may come to make the Sabbath our delight 2. We must avoid and abhorre all prophane opinions either disanulling the necessity of the Sabbath or equalling any other day to it together with such meetings and Companies Exercises and occasions whereby we shall be in danger to be drawne to the unhallowing of the Sabbath day Ezek. 22. 26. So much of the Commandement What reasons are used to inforce the same Foure Whence is the first taken From equality by a secret reason of comparison of the lesse That forasmuch as God hath allowed us six dayes of seven for our affaires to doe our owne businesse in whether it be labour or honest recreation and reserved but one for himselfe when as he might most justly have given us but one of seven and have taken six to himselfe we ought not to thinke it much to spend the whole seventh day in the service of God What learne you from hence The unequall and wretched dealing of most men with God who by the grant of this Commandement urge usually at their servants hands the worke of a whole day in every of the six dayes yet upon the Lords day thinke it enough both for themselves and those under them to measure out unto the Lord three or foure houres only for his service using one measure to mete the service due unto themselves and another to mete the service due unto God which is a thing abominable before God Pro. 11. 1. And so much the more as the things are greater and of more value which they mete with lesser measures Whence is the second Reason taken From Gods owne right who made the Sabbath and is Lord of it For the seventh day is the Sabbath of the Lord thy God This day is his and not ours Whence is the third From the example of God That as God having made all things in the six dayes rested the seventh day from creating any more so should we rest from all our works God himselfe ceasing from his worke of Creation on that day and sanctifying it with what joy ought we to imitate our God herein Gen. 2. 2 3. Exod. 31. 17. Did God cease from all works on the seventh day No verily he did then and still continueth to doe a great worke in preferring the things created Ioh. 5. 17. What learne you from this 1. That we be not idle on the Lords day seeing Gods example is to the contrary but attend upon the Lords service 2. That as the Lord preserved on the Sabbath day things created in the six dayes before but created none other new so by his example we may save things on that day which otherwise would be lost but we may not get or gaine more Whence is the fourth and last reason drawne From hope of blessing because God ordained not the Sabbath for any good it can doe to him but for the good of unthankfull man and therefore he blessed and sanctified it not onely as a day of service to himselfe but also as a time and meanes to bestow encrease of grace upon such as doe continually desire the same Exodus 31. 13. Esa. 56. 6 7. What is meant by Sanctifying it The setting it apart from worldly businesses to the service of God What by Blessing Not that this day in it selfe is more blessed then other dayes but as the acceptable time of the Gospell is put for the persons that receive the Gospell in that time so by blessing this day he meaneth that those that keep it shall be blessed and that by setting it apart and separating it by this Commandement from other dayes to be kept holy by publick exercises of his holy worship and service God hath made it an essentiall meanes of blessing to them that shall sanctifie it as they ought Wherein shall they be blessed that keep the Sabbath day 1. In all the holy exercises of the Sabbath which shall serve for their further increase both of the knowledge and feare of God and all other spirituall and heavenly graces accompanying salvation 2. In matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if we did worke that day as on the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soever it have and bring some curse or other upon our labours in the week dayes which in themselves are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or as a Father of an houshold doth teach his Subjects or Family their duties towards himselfe What is taught in the second Table Our duties to our selves and our neighbours the performance whereof is commonly called Justice or Righteousnesse wherein God teacheth his Subjects and Familie their duties one towards another What is the summe of the Commandements of the second Table Thou shalt love thy Neighbour as thy selfe Lev. 19. 18. Mat. 22. 39. Or As you would that men should doe unto you doe you unto them likewise Mat. 7. 12. Luke 6. 31. What generall things doe you observe belonging to this Table 1. That it is like unto the first Matth. 12. 39. and therefore that according to the measure of our profiting in the first Table we profit also in this In which respects the Prophets and Apostles doe commonly try the sincerity and uprightnesse in profiting under the first Table by the forwardnesse in the second 2. That the workes thereof are in higher or lower degree of good or evill as they are kept or broken towards one of the houshold of faith rather then towards a neighbour simply 1 Cor. 6. 8. 10. 32. Gal. 6. 10. Deut. 22. 2 3. 3. That out of our bond to our neighbour we draw all our duties to all men 1 Thes. 3. 12. 5. 15. reaching them even to the wicked so farre forth as we hinder not Gods glory nor some great duty to others especially the houshold of faith for sometime it may so fall out that that which men require and that otherwise are right may not bee given as Rahab though subject to
excluded out of the Kingdome of heaven Psalme 15. 5. Ezek. 10. 8. 22. 13. But there is much question what this Usury is which the Scripture condemneth Therefore it shall be our wisdome in matters concerning our salvation to take the surest and safest course and that is wholly to forbeare it and not to put our soules which are of more value then the whole world upon nice disputes and subtle distinctions Mark 8. 36. You have spoken of that alienation which is in illiberall Contracts in respect of the things themselves or the use of them Now what is that alienation which is for recompence of care labour and industry These Contracts are either publick or private the private are either in the Common-wealth between the Magistrate and people or in the Church between the Ministers and people What is the Contract between the Magistrate and people That the Magistrates should receive from them their stipends tribute and maintenance and the people from them and by them protection direction and peaceable government What then is the Magistrates duty to the people That he faithfully bestow all his labour and industry his care and diligence that he may in the Lord governe the people committed to his charge and direct correct and protect them for the common good Rom. 13. 4. Psal. 78. 71 72. And if they have their reward and neglect their duty they are guilty of theft and sin against this Commandement Ezek. 34. 2 3. What is the Peoples duties to them That they faithfully pay unto them their tribute and due as an honourable reward of their paines and care Mat. 22. 21. Rom. 13. 7. What is the publick Contract between Ministers and people That the Ministers receiving their portion and maintenance from the people or rather from God himselfe that they feed the people committed to their charge with the bread of life faithfully preaching the Word and administring the Sacraments and shining before them by an holy example and the light of a godly life seeking rather them then theirs 2 Tim. 4. 1 2. 1 Cor. 12. 14. What is his Theft 1. When he receiveth his reward and neglecteth his duty As when he presseth into his Calling uncalled by the window and not by the doore John 10. 1. being neither qualified with gifts nor willing to imploy those he hath for the good of the people 2. When he feedeth himselfe and not the people eating the milke and clothing himselfe with the wooll but neglecting the flocke Ezek. 34. 2 3. Zach. 11. 15. 17. 3. VVhen for gaine he either preacheth false doctrine or concealeth the truth Mich. 3. 11. What is the duty of the people That receiving spirituall things from their Ministers they communicate and impart unto them their carnall things 1 Cor. 9. 10. What is the Peoples Theft VVhen receiving these spirituall things they defraude them of their dues and withhold from them their meanes and maintenance which the Lawes of God and man doe allot unto them The which is not only theft but even sacriledge and the robbing of God himselfe Mat. 3. 8. What is that Alienation which is in private Contracts VVhen as men imploy others to doe their worke upon promise of reward or any wayes to use their gifts and abilities their care industry and labour for a just recompence What is required of such as thus imploy others 1. That they give an equall and proportionable recompence to those whom they thus hire 1 Tim. 5. 18. 2. That they pay it without delay especially to the poore who are not able nor willing to forbeare it Deut. 24. 14 15. Lev. 19. 13. What then is their Theft VVhen either they give not an equall and just recompence or delay to pay it to the poore who are unable to forbeare it Jam. 5. 4. What is the duty of the Mercenary or hireling 1. That he require no more then such wages as is equall and proportionable to his skill care and labour 2. That he doe his worke that hireth him faithfully and diligently You have spoken of such Contracts as respect Alienation and change Now what are those which are of things committed to trust They are either of things committed to others only for safe custody or such as are committed to Feoffees of trust for uses appointed or such as by last will are intrusted to Executors VVhat is the nature of things deposited VVhen neither the dominion and right nor the use of the thing is alienated but only the safe custody is committed to a man What is his duty That hee safely keep that which is committed to his trust and willingly restore it to the owner when he calleth for it VVhat is his Theft First when he converteth the thing committed to his keeping to his own use Secondly when he will not restore it to the owner when he desireth to have it But what if the things deposited bee stolne or become worse If it bee by his default that had the keeping of them hee is to make it good but if by oath he can cleare himselfe of all unfaithfulnesse and negligence the owner and not he must beare the losse Exod. 22. 7 8. What is the duty of Feoduciaries and Executors That they faithfully discharge their trust and doe their will and not their owne who have reposed confidence in them How doe they offend When they faile in their trust and aime more at their owne profit then at the performing of their will who have entrusted them or the faithfull discharge of their duty These are duties which respect things committed to trust what say you of persons thus intrusted Those are Pupills and children in their nonage who being unable to governe direct protect and order themselves are by the Lawes of God and man committed to the care and tuition of others What is the duty of their Tutors and Guardians That they carry themselves towards them faithfully according to the trust reposed in them and like Parents aime chiefly at the good of their Pupils and Wards and not their owne gaine and profit Esth. 2. 7. remembring that they shall one day be called to give an account of these persons committed to their charge and trust and of all the goods belonging unto them So much of just getting goods now in the order propounded we are come to the just possession and retention of them what is required unto this just possession Two things First the keeping of our owne goods Secondly the restitution of that which justly belongeth to others What doth this Commandement require of us in the former respect That we be not wanting to the just preservation not onely of our neighbours but also of our owne goods How prove you this Because our goods are Gods Talents eommitted unto us of which wee must give an account to our great Lord and Master And therefore if through our owne fault and negligence wee suffer them to bee lost or to be taken unjustly
he hath a warrant for his action from the Commandement of God 3. He that doth them must not only have a warrant for his action and know that it is lawfull but he must also doe it in that manner which God hath appointed 4. He that doth them must be perswaded in his heart that God alloweth them 5. They must be done to that holy end for which God hath commanded them namely to glorifie God and to assure our owne salvation Cannot all men doe good works No but only the regenerate who are for that purpose created anew and indued in some measure with the spirit of Christ and power of his resurrection and carry the Image of God in them Ephes. 2. 10. 2 Tim. 2. 21. What say you then of the good works of the unregenerate They doe no good works because they neither are as yet members of Christ nor doe offer them to God in the name of Christ and therefore are the evill Tree which bringeth forth only evill fruit Mat. 7. 17 c. Jer. 13. 23. Is there no difference between those unregenerate which keep themselves to their owne wives and those that take other mens Or between him that stealeth and him that liveth of his owne labour though not converted Yes verily For the former actions are civilly good and profitable for maintenance of the society of men and before God not so abominable as they which are committed against civill honesty yet comming from some other cause either of vain-glory or of servile feare or opinion of merit then from faith and consequently the love of God they are no better then sins what shew of goodnesse soever they have Is there no concurrence of nature in the doing of a good worke Taking nature in the common sense of Scripture for that hereditary corruption that cleaveth to all the sons of Adam Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature but is altogether contrary thereto Rom 8. 7. But if we understand by nature as Rom. 2. 14. the created abilities of soule and body as the light of reason liberty of the will motion of the bodily members c. we acknowledge nature not to be the principall mover or guide Mat. 16. 17. but the things moved and guided by grace in well doing 1 Thes. 5. 23. Doe not our good works make us worthy of eternall life or in some part justifie us or any whit merit and deserve the favour of God No because 1. We are ten thousand times more indebted to God then all our good works or our selves are worth 2. We can doe no good thing but that which commeth from God 3. The righteousnesse which is able to stand in the judgement of God must be perfect in all respects but in many things we sin all And againe our best works are imperfect corrupt and defiled with sin and therefore can deserve nothing at the hands of God who being perfect righteousnesse it selfe will find in the best works we doe more matter of damnation then of salvation wherefore we must rather condemne our selves for our good works then looke to be justified before God thereby Ps. 143. 2. Isa. 64. 6. Iob. 9 3. Is there no works of man perfectly good No worke of a sinfull man is wholly free from sin neither is there any good worke perfect no not of the most perfect in this life by reason of the remainders of corruption Isa 64. 6. Gal. 5. 17. but only the worke of Christ in whom alone there was no mixture of sin 1 Pet. 2. 22. But when our Sanctification here begun shall be perfected in the world to come shall we not then be justified by an inherent righteousnesse No but by the imputed righteousnesse of our Saviour Christ which being once given us is never taken away from us How is pollution conveyed into the good works which God worketh in us There is besides the worke of his owne hand through the operation of his holy Spirit a pollution in us and an infection of ours which commeth from the sin that dwelleth in us as cleare water put into an uncleane vessell or running through a filthy channell receiveth some evill quality thereof Wherein doe our good works faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they ayme What are the instrumentall causes hindring the perfection of our worke 1. Our understanding in that the worke is not done with knowledge absolute and throughly perfect 2. Our memory in that our remembrance is infeebled and doth not so fully retaine that which the understanding conceiveth 3. Our will and affections in that they are short of their duty 4. Our body in that it is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the instrumentall causes like to a common Labourer which being hired by the day worketh with one hand whereas both are required or worketh a peece of the day being hired for the whole What is the finall end wherein good works faile In that we have not so direct an eye to Gods glory or the good of our neighbour as is required but looke asquint as it were at those duties which are injoyned us Like to those Artificers who preferre their owne credit in their skill before their Masters profit If then it be so that sin cleaveth to our best works and maketh them sin are not our good works sin and are not all evill works equall No doubtlesse be it far from us to thinke it For their imperfection is sinfull but the good worke is not a sin and even in bad actions as hath been said some are better that is lesse evill and hurtfull then others But seeing our works are thus corrupt how can they please God and why doth he promise a reward unto them First the reward that God doth promise is not for the desert of our works but of his owne grace and mercy Secondly the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ for whose sake God covering the imperfection accepteth and accounteth of and so rewardeth them as if they were perfect 1 Pet. 2. 5. Exod. 28. 36 37 38. What Doctrine is hence to be gathered A Doctrine of great comfort to the children of God to stir them up to abound in good works sith they are so acceptable to God and Christ Iesus for when men know any thing to be delightsome to their Prince they will withall endeavour strive for it how much more then ought we to be pricked forward to the service of God who quencheth not the smoaking Flaxe nor breaketh the bruised Reed Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith and for his sake Matth. 10. 42. Declare now the ends for which good works are to be done 1.
true God and entertaining him in all the powers of the soule Com. 1. Honoring him with that worship which is to be given from men to him Every day as occasion requireth either in Solemne worship prescribed in the 2. Com. Glorifying his name in the common course of our life in the 3. Com. One day certain in the week prescribed in the 4. Com. Man respecting Such acts as are joyned with advised consent in duties which we owe unto Speciall persons in regard of some particular relation which we beare unto them prescribed in the 5. Com. All men in generall for the preservation of their Safety in the 6. Com. Chastity in the 7. Com. Goods in the 8. Com. Good name in the 9. Com. The first thoughts and motions of evill towards our neighbour that doe arise from the corruption of our nature in the 10. Com. Exercise thereof Repentance Fruits thereof in Resistance of sinne by Christian warfare where of the spirituall Armour Conflict with the World Flesh Devill in prosperity adversity here of bearing the crosse Abounding in good workes especially towards God in Praier the rule whereof is contained in the Lords Prayer wherein are to be considered the 1 Preamble 2 Petitions 3 concerning Gods glory 3 touching our necessities 3 The Conclusion and there of thanksgiving Fasting Our brethrens Edification in respect of their soules Almsgiving for the good of their bodies 3 Meanes whereby they are called The outward ministery of the Gospell wherein consider 1 Minister 2 Parts of the ministery Word Seales annexed thereunto viz. Sacraments for confirming the promises to the obedient which are either of Initiation or Admission into the Church Continuall nourishment Censures for ratifying of threatnings towards the disobedient in Word by admonition Deed by Suspension Excommunication 3 The kinds thereof namely the Old ministery before Christ called The old Testament where of the 1 Word of the Gospell more sparingly and darkly delivered 2 Types and Ceremonies 3 Sacraments Initiation Circumcision Nourishment Paschall Lambe New from the comming of Christ unto the end of the world called The new Testament wherein is to be considered the cleernes and efficacy of the Word Sacraments Initiation Baptisme Nourishment The Lords Supper 4 Divers states of the Church The world to come by the sentence of a twofold Iudgement Particular upon every soule as soon as it departs from the body Generall upon all men at once both in soule and body therein is to be considered 1 Iudge Christ comming with the glory of his Father 2 Parties to be judged Quick of whom there shall be a change Dead of whom there shall be a resurrection 3 Sentence and execution thereof where of the The torments of the Damned The joyes of the Blessed THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads 1. OF Christian Religion and the grounds thereof Gods Word contained in the Scriptures 2. Of God and his Attributes Perfection Wisdome and Omnipotency 3. Of Gods Goodnesse and Justice and the Persons of the Trinity 4. Of Gods Kingdome and the Creation of all things 5. Of the Creation of man in particular and the Image of God according to which he was made 6. Of Gods Providence and continuall government of his creatures 7. Of the good Angels that stood and the evill Angels that forsooke their first integrity 8. Of the Law of nature or the Covenant of works made with man at his Creation and the event thereof in the fall of our first Parents 9. Of Originall and Actuall sinne whereunto all mankind by the fall is become subject 10. Of Gods curse and all the penalties due unto sinne whereunto man is become subject as long as he continueth in his naturall estate 11. Of the Covenant of Grace and the Mediator thereof Jesus Christ our Lord his two distinct natures in one Person together with his Conception and Nativity 12. Of the state of Humiliation and Exaltation of our Saviour his office of Mediation and calling thereunto 13. Of his Priestly office and the two parts thereof Satisfaction and Intercession 14. Of his Propheticall and Kingly office 15. Of the calling of men to partake of the grace of Christ both outward and inward and of the Catholick Church thus called out of the world with the members and properties thereof 16. Of the mutuall donation whereby the Father giveth Christ to us and us unto Christ and the mysteriall union whereby we are knit together by the band of Gods quickning spirit with the Communion of Saints arising from thence whereby God for his Sons sake is pleased of enemies to make us friends 17. Of Justification and therein of justifying faith and forgivenesse of sinnes 18. Of Adoption whereby in Christ we are not only advanced into the state of friends but also of sons and heires and therein of the spirit of Adoption and Hope 19. Of Sanctification whereby the power of sin is mortified in us and the image of God renued and therein of love 20. Of the direction given unto us for our sanctification contained in the Ten Commandements with the rules of expounding the same and of distinction of the Tables thereof 21. The first Commandement of the choice of the true God and the entertaining him in all our thoughts 22. The second Commandement of the solemn worship that is to be performed unto God and therein of Images and Ceremonies 23. The third of the glorifying of God aright in the actions of our common life and therein of swearing and blaspheming 24. The fourth of the certain time set apart for Gods service and therein of the Sabbath and Lords day 25. The fift of the duties we owe one unto another in regard of our particular relation unto such as are our Superiours Inferiours and equals 26. The sixt of the preservation of the safety of mens persons and therein of peace and meeknesse 27. The seventh of the preservation of chastity and therein of temperance and mariage 28. The eight of the preservation of our own and our neighbours goods and therein of the maintaining of justice in our dealing one with another 29 The ninth of the preservation of our own and our neighbours good name and the maintaining of truth in our testimony and truth 30 The tenth of contentednesse the first motions of concupiscence which doe any way crosse that love we owe to our neighbour whereto for conclusion may be added the use of the Law 31 Of Repentance 32 Of the spirituall warfare and Christian armour 33 Of resistance of the temptations of the Devill 34 Of resisting the temptations of the world both in prosperity and adversity and here of patient bearing of the Crosse. 35. Of resisting the temptations of the flesh 36. Of new obedience and good works and necessity thereof 37. Of Prayer in generall and
5. What learn you of this First that nothing cometh to passe by meer hap or chance but as God in his eternal knowledg and just vvill hath decreed before should come to passe Secondly that vvhatsoever cometh to passe though we know not the causes thereof and that it be contrary to our wills yet we should bear it patiently and therein submit our wills to the good will and pleasure of God How is the will of God distinguished Into his secret or hidden and his revealed or manifest will the former is known to himselfe by which he willeth divers things of which man neither doth know nor is to aske a reason of and of this the Scripture speaketh thus If so be the will of God 1 Pet. 3. 17. The latter is the guide of man in al his actions containing Gods Commandements wherein is set down what we ought to doe or leave undone as also his promises which wee ought to beleeve Deut. 29. 29. Is not the secret will of God contrary to his revealed will No in no wise It differeth in some respects but it is not another will much lesse contrary How differeth it The secret will of God considereth especially the end the revealed will the things that are referred to the end and the secret will of God is the event of all things where the revealed will is of those things only which are propounded in the word as to beleeve in Christ and to be sanctified c. John 14. 1. 1 Thess. 4. 3. It may seem that the revealed will of God is sometimes contrary to it selfe as when God forbiddeth murder and theft yet God commandeth Abraham to kill his Sonne and the Israelites to take the goods of the Egyptians Here is no contrariety because God in giving a Lavv to man giveth none to himself but that he may command otherwise therefore the Lavv hath this exception that it is alwayes just unlesse God command otherwise But it seemeth that the secret will of God is often contrary to the revealed will seeing by the former many evill things are committed and by the other all evill is forbidden In as much as by the providence of God evill things come to passe it is for some good as Gods glory or good of the Church or both in vvhich only respect they by the providence of God are done or suffered to be done How then doth God will that which is good and that which is evill He vvilleth all good so far as it is good either by his effectuall good pleasure or by his revealed approbation and that which is evill in as much as it is evill by disallowing and forsaking it and yet he voluntarily doth permit evill because it is good that there should be evill Acts 14. 16. Psal. 81. 12. Is there any profit of this knowledge of Gods will Yea great profit for us to knovv what God will have us to doe and what he will doe with us and for us is a thing wherein standeth our salvation therefore vve are vvilled by the Apostle to enquire diligently after the same Rom. 12. 2. But the same Apostle in the eleventh Chapter vers 34. before saith Who hath known the mind of the Lord or who was his Counsellour that is to say none therefore it seemeth that the will of God cannot be known and consequently that it may not be sought after Indeed by that we learn not to search into the secret counsels of God which he never revealed in his word neither hath promised to reveale in this world but after the revealed will of God which he hath vouchsafed to make known in his word we may and ought to enquire of God as for the wil and counsel which he hath kept to himself we may admire and adore it with Paul and David but that we may not search after it is manifestly proved by these places following Acts 1. 7. Exod. 33. 18 19 20. Job 21. 23. Whether can Gods secret will be known or no If he doth reveale it it may How doth God reveale his secret will Two wayes First sometimes by his Spirit as when he shewed his Prophets many of his judgements that were to come Secondly sometime by the thing it self which he willeth or by the effects of his will as when a thing doth fall out which was before unknown as for example a man doth not know before it come whether he shall be sick or not or of what disease or when or how long but when all these things are come to passe then it is manifest what was Gods will before concerning that matter Shew me what is our duty in respect of this secret will of God Our duty is two-fold First we must not curiously search after the knowledge of it but worship and reverence it Secondly before it be made manifest by the effects we must generally rest quietly in the same Shew me how by an example Thus a Christian must resolve with himselfe Whatsoever the Lord vvill doe with me whether I live or die whether he make me rich or poor c. I rest content with his good will and pleasure What must we doe when his will is revealed unto us Then much more must we rest in it and be thankfull for it as Iob was who said The Lord hath given and taken even as it pleaseth the Lord c. Job 1. 21. What call you the revealed will of God The revealed will of God is two-fold the one is that which is properly revealed in the Law that is what God requireth to be done of us and therefore it is called the Law and after this we must enquire The other is in the Gospell which sheweth Gods will towards us and what hee hath decreed of us in his eternall counsell as touching our salvation God indeed by his Law hath made it known what his will is that of us must be done and fulfilled but hath he revealed in his word what is his will and pleasure towards us Yea he hath so and that is proved by these places of Scripture following John 6. 40. Ephes. 1. 5. Matth. 3. 17. John 5. 39. and after the knowledge of this will of God we must diligently enquire But whether may this will of God be known of us or no Yes it may for as it is revealed in the Scripture so it is also confirmed and sealed before our eyes in the Sacraments and the dayly benefits which we receive from the Lord. And is this sufficient to perswade us to beleeve his will No for except the Lord doth perswade us by his holy Spirit we shall neither beleeve it nor know it as appeareth by these places of Scripture 1 Cor. 2. 16. Mat. 11. 25. but if we have the Spirit of God there is no need to goe up into heaven or to goe beyond the Sea to know it because the word is near unto us in our hearts as Paul saith Rom. 10. 6 7 8. For touching the matter of our salvation the will
fall by sin from their first blessed estate Matth. 18. 18. Whence commeth this Not from their own nature which was subject to mutability but from Gods mercy for seeing those Angels are elect of God 1 Tim. 5. 21. it followeâ—h of necessity that they are kept and upholden only by his grace and mercy whereupon his election is grounded Now for the employment of these Angels what are you to note therein Their apparitions and the offices which they perform In how many sorts have Angels appeared In as divers as it pleased God to send them but specially in two namely in visions and true bodies What mean you by Visions Their appearing in some extraordinary sort to the mind and inward senses either in the night by dreams as to Joseph Matth. 2. 13. or in the day by some strange shows as they did to the Prophets Zach. 2. 3. How manifold was their apparition in body In the true bodies either of men or of other creatures What examples have you of their apparition in the bodies of men Gen. 19. 2. two Angels beside Christ appeared to Abraham so did two likewise to the Apostles Act. 1. 10. and Gabriel to the Virgin Mary Luk. 1. 26. Were these bodies of living men who had souls or bodies created upon occasion They were bodies extraordinarily created upon that occasion by God having no souls but the Angels to give them motions and after were dissolved by God to nothing having neither birth nor buriall Did they move from place to place in these bodies Yes and did many other actions proper to man the Angels appearing to Abraham did truly eat and drink though without need the Angels did truly speak and touch Lot pulling him but these actions were done by them in an extraordinary speedinesse and manner more then any man can doe Have Angels ever appeared in the bodies of other creatures Yes for therefore are they called Cherubims of creatures that have wings Satan spoke in the body of a serpent to Evah and so to the Heathen in sundry other creatures With what feeling did the godly finde the apparition of the Angels Many times with great fear and terror as may be seen in Daniel 7. 7 8 9 10 c. which was caused by the small glimpse of glory that God vouchsafed to them which man for his sin could not bear What learn we by that To know our misery and corruption and that in comparison of Gods appearing we should be ready to turn to dust How many are the Offices the good Angels perform Twofold First in respect of God Secondly in respect of the creatures How many are their duties concerning God Three 1. They doe continually praise and glorifie God in Heaven 2. They do always wait upon the Lord their God in heaven to expect what he would have them doe 3. They knowing his will doe put it in execution How manifold are their duties concerning the creatures Twofold either generall in respect of all the creatures or speciall in respect of man What is the generall dutie That they are the Instruments and Ministers of God for the administration and government of the whole world What are the Offices which they perform towards Man They are either in this life or in the life to come How manifold are the Offices which they perform towards man in this life Twofold either such as respect the godly the procuring of whose good is their speciall calling Heb. 1. 14. Mat. 4. 11. Ps. 104. 4. or such as respect the wicked How many good Angels hath every one attending upon him in this life hath he one alone or hath he many That is as the glory of God and the necessity of the Saints requireth sometimes there doe many attend upon one sometimes one upon many What are the good offices which the Angels perform towards the godly in this life They are used as Instruments 1. To bestow good things upon them 2. To keep them from evill How manifold are those good things which by the ministery of the Angels are bestowed upon the godly They partly concern the body partly the soul. What are the good things that concern the body 1. They are used as Instruments to bestow things needfull for the preservation of it and to bring necessary helps to men in their distress as to Elias and Hagar 2. They are appointed of God to be as a guard and garrison unto his children to comfort and defend them walking in their lawfull callings Psal. 34. 7. 91. 11. 3. They give an happy successe to them in the good things they go about Gen. 24. 7. 40. ver 4. They are appointed as watchmen over the Saints that by their presence they might keep their bodies in shamefastnesse holinesse and purity 1 Cor. 11. 10. What are the good things of the soul which the Lord doth bestow upon the Saints by the ministery of the good Angels 1. To reveal the will of God to them and to inform them in things which he would have done Act. 10. 5. 2. To stir up good motions in their hearts 3. To comfort them in sorrow as Christ was comforted being distressed in soul Luk. 22. 43 44. and Paul Acts 27. 23 24. 4. To rejoyce at the conversion of the Saints Luk. 15. 10. How manifold are the evill things from which the good Angels doe keep the godly They likewise doe partly concern the body partly the soul. What are the evils of the body They are either without or within us From what evils without us are we preserved by the ministery of the Angels 1. From those dangers that one man bringeth upon another 2. From those that they are subject unto by reason of wilde beasts 3. From those evils whereunto we are subject by reason of other creatures without life 4. They doe not only preserve the bodies of the Saints but also all things that are theirs as their goods wife children and families What are the evils within us from which the Angels doe keep us First sicknesse Secondly famine Thirdly death VVhat are the evils of the soule from which the Angels doe keep us From sin and that two ways 1. By their continual presence 2. By their power What are the actions which the good Angels perform towards wicked men in this life 1. They restrain and hinder them from many wicked things which they would bring to passe 2. They execute judgements upon the wicked and punish them for their sins committed 2 Kings 19. 35. Gen. 19. 11. What are the offices which the good Angels are to perform towards man after this life First they carry the souls of the godly being separated from the body with comfort into heaven as Lazarus Luk. 16. 22. and thrust the wicked into hell Secondly they wait upon Christ at the day of Judgement to gather all the faithfull unto him and to separate the wicked from among them Matth. 24. 31. 51. and to rejoyce at the sentence which he shall give Are we
upon for furtherance to this obedience Yes verily to make us feare to offend in our wayes Exod. 20. 5. 7. Psal. 119. 120. Remaineth there yet any more Good company which with David wee must cleave unto Psalme 119. 63. Prov. 13. 20. not the noblest or of greatest account but the godliest for if we will avoyd such a sinne we must avoyd all company that doth delight therein which is no lesse dangerous than good company is profitable What gather you of this That whosoever maketh no choyce of company maketh no conscience of sinne as those that dare keepe company familiarly with Papists and prophane persons thinking that they may keep their Conscience to themselves Hitherto of the helpes both of the knowledge and practice In what part of the Scripture is the Morall Law of God contained It is handled at large throughout the whole Scripture but is summarily first contrived into ten words or ten Commandements Exod. 20. Deut. 4. 13. 10. 4. and then into two Matth. 22. 37. 40. Luke 10. 27. comprehending the summe of the whole Law which are now to be spoken of Why hath God given ten Commandements and no more Deut. 5. 22. First that no man should either adde any thing to or take any thing from the Lawes of God Secondly that we might be left without excuse if we learned them not seing they be but ten and no more How are these ten Commandements propounded Sometime affirmatively as the fourth and fift Others negatively as all the rest Some with reasons annexed as the five first Some without as the five last and all of them in the time to come and in the second person singular Why they are layd downe in the second person singular you have shewed before and why some have reasons added unto them you shall heare a little after Declare now why God hath propounded all the Commandements in the time to come saying Thou shalt not c. Because it is not enough for us that wee have kept the Commandements of God heretofore except we continue in keeping of them to the end of our lives Why are there more of the Commandements negative telling us what we should not doe then affirmative telling us what we should doe all of them except two being set downe negatively 1 To put us in minde of our corruption which needeth greatly to be restrained whereas if Adam had continued in integrity sinne had not beene knowne and then vertue onely had beene propounded to us to follow 2 Because our soules being full of sin must have them plucked forth before we can do any thing that is good 3 Because the negative bindeth more strongly for the negative precept bindeth alwaies and to all moments of time the affirmative bindeth alwayes but not to all moments of time How are the Ten Commandements divided Into two Tables Deutero 4. 13. 10. 1 4. which Christ calleth the two great Commandements Mat. 22. What doth the first containe Our duty to God in the foure first Commandements What doth the second Our duty to man in the six last What is the summe of the first Thou shalt love the Lord thy God with all thy heart and with all thy Soule and with all thy strength and with all thy minde Deutero 65. Mat. 22. 37 38. Luke 10. 27. What is the summe of the second Thou shalt love thy Neighbour as thy selfe Luke 19. 19. Matth. 22. 39 Luke 10. 27. What is the summe of this summe Love which consisteth in two heads as we have heard to wit the love of God and of our neighbour Luk. 10. 27. 1 Iohn 5. 2. 1 Tim. 1. 4 5. What use is there of this short summe Very great both to shew the marvellous wisdome of God and also for singular profit that redoundeth to us thereof Wherein appeareth the wisdome of God That sith it was great cunning to contrive the whole will of God into Ten words it must needes bee more wonderfull to bring all into two What is the profit that redoundeth unto us It furthereth us unto that two-fold use of the Law before spoken of for first it is a means the more to humble us and so the more effectually to drive us unto Christ secondly it helpeth us much in our obedience to Christ and his Commandements What profit ariseth of the first use concerning humiliation That men being brought to a neerer sight of their sins might bee the more earnest to come unto Christ. How shall that bee That when all our sinnes are gathered into one heape and mustered into one Troope they may appeare the greater and cast us downe the more as a man owing sundry debts unto dives or unto one man in the particulars is confident of his ability to pay all as long as he heareth they are but small summes but hearing the whole summe despaireth of the payment of it or when as there bee many Souldiers comming against their enemy but yet here and there scattered they doe not affect us with so great feare as when they bee gathered and ranged in order and are all under one sight or view How is this shewed in our love towards God In that it should be done in simple obedience of the whole man that is of all the powers both of body and soule which is impossible for any man to doe What are they of the soule Two of the Minde and of the Will What are they of the Minde The Vnderstanding and Iudgement unto both which Memory is annexed How are these charged Our understanding should perfectly comprehend all thing that God would have us to know in Iudgement we should thinke aright of them and the Memory accordingly should retaine them but wee are ignorant of many things and those which we know wee know but in part and that which wee know wee judge not aright of nor remember as wee ought How stand the Will and Affections charged Hereby must we love perfectly all knowne good and perfectly hate all knowne evill of which wee come a great deale shorter then of the other What are they of the body All the Members parts and graces of the body as beauty strength c should bee wholly imployed in the Service of God and doing of His Will but the wandering of our eyes in the hearing of the Word and other parts of Gods Service doth easily bewray our great negligence and the small obedience and conformity of the rest of the Members and parts of the body Shew the same in our love towards our Neighbour In that we must love him as our selfe which as it is so much the lesse then the former as man is inferior to God so we being not able to accomplish it are much lesse able to fulfill the other How shall that bee tryed By examination of our selves in some particulars as for example whether we love a stranger or our utter and most deadly enemy as our selves which no man ever did nay a common Man or
God be stronger to move us to good then the feare of men to move us to evill VVhat disorder in joy and sorrow is here condemned 1. Immoderate carnall mirth 2. Abundance of worldly sorrowes shame and discontentments VVhat is required in the third and last branch of this Commandement True Religion because we are commanded to have the true God and none other for our God What is contrary to this The having of a false God and a false Religion How many things are required of us that we may come to true Religion Three 1. We must labour earnestly to find out the truth 2. We must examine by the Word whether it be the truth which we have found 3. When by tryall we have found the truth we must rest in it What is here forbidden 1. All errors and heresies especially concerning God and his properties and the three Persons in the Trinity where we must take heed we imagine no likenesse of God for as much as wee set up an Idoll in our hearts if we liken him to any thing whatsoever subject to the sense or imagination of man for the better avoydance whereof we must settle our mindes upon Christ in whom onely God is comprehensible 2. To believe any Doctrine concerning God without any tryall 3. Not to believe that which he hath revealed concerning himselfe in his Word We have spoken hitherto of the severall branches of the first Commandement What are the helpes of the obedience thereof The onely meanes to settle and uphold us in this spirituall worship of God is to endeavour to attaine and increase in the knowledge of him in Iesus Christ 2 Pet. 3. 18. to consider what great things he hath done for us Psalme 116. 12. 1 Jo. 3. 1. Yea in all our wayes to take knowledge of his presence promises and providence Prov. 3. 6. What are the meanes whereby we may attaine to the knowledge of God Principally twelve 1. Prayer 2. A simple heart desirous of knowledge 3. Hearing of the Word 4. Reading of the Word and holy Writings 5. Meditation in the Word 6. Conference 7. Diligence in learning 8. Remembrance of that we learne 9. Practice of that we learne 10. Delight in learning 11. Attentive marking of that which is taught 12. Meditation on the Creatures of God What are the hindrances of the obedience of this Commandement The neglect of the knowledge of God Hos. 4. 1. 8. 12. and not considering his words and workes Esa. 5. 12. 26. 10. 11. are the ground of all impiety and spirituall Idolatry here forbidden Esa. 1. 3. 4. What things are forbidden as meanes of this ignorance Five First Curiosity when a man would know more then God would have him know Secondly Vanity of minde when the minde is drawne away and occupied upon vaine and unprofitable things Thirdly Pride our owne knowledge when we think we know enough already Fourthly Forgetfulnesse of God and his Will Fiftly Wearinesse in learning and talking of God and his Will Hitherto of the first Commandement concerning the entertaining of of God in our hearts What is injoyned in the other three The meanes of his service for as in the first Commandement we are required to have so in the other wee are required to serve the Lord our God What be the branches of this service Either they are such as are to be performed at all times as occasion shall require or such as concerne a certain day wholly set apart for his worship The duties of the former kind are prescribed in the second and third of the latter in the fourth and last Commandement of the first Table How are the duties of the former kind distinguished They doe either concerne the solemne worship of Religion prescribed in the second Commandement or the respect we should carry to God in the common course of our lives laid downe in the third What doe you consider in the second Commandement Two things 1. The Injunction 2. The Reasons brought to strengthen the same What are the words of the Injunction Thou shalt not make to thy selfe any grauen Image nor any likenesse of things that are in Heauen aboue nor in the Earth beneath nor in the Waters under the Earth thou shalt not bow downe to them nor worship them Exod. 20. 4 5. VVhat is the scope and meaning of this Commandement To binde all men to that solemne forme of religious Worship which God himselfe in his Word prescribeth that we serve him not according to our fancies but according to his owne will Deut. 12. 32. VVhat is generally forbidden herein Every forme of Worship though of the true God Deut. 12. 31. contrary to or diverse from the prescript of Gods Word Mat. 15. 9. called by the Apostle Will-worship Col. 2. 23. together with all corruption in the true Worship of God 2 King 16. 10. and all lust and inclination of heart unto superstitious Pomps and Rites in the service of God VVhat are the parts of that Will-worship Either the worship of any besides God or of God himselfe any other waies then he hath commanded for both vices are here forbidden either to worship the true God falsly or to worship those things that are not God at all VVho doe chiefly off end in this kinde The Papists which give religious worship unto Creatures and serve God not according to his will prescribed in the Word but according to the Popes will and the Traditions of men VVhy doth the Lord forbid all these Corruptions under one instance of Images Because therein he foresaw there would be greatest abuse What doth he expresly forbid concerning them 1. That we make no Image to worship it 2. That we worship it not when it is made What is meant by making of Images All new devices and inventions of men in the service of God whereby we are forbidden to make any new Word new Sacraments new Censures new Ministries new Prayers new Fastings or new Vowes to serve him withall also all representations of any grace of God otherwise then God hath appointed or may be allowed by his Word as Christ condemned the Pharisees washing What by worshipping of them All use in Gods Service of any new devised Inventions or practising of them and all abuse of things commanded What is generally required in this Commandement That we worship and serve God in that holy manner which he in his Word requireth How is that to be done First we must use all those holy exercises of Religion publike and private which he commandeth Secondly we must perform all the parts of Gods Worship prescribed with Reverence and Diligence using them so carefully as may bee to Gods glory and our good Eccles. 4. 17. and 5. 1. What observe you by comparing the second Commandement with the first That the inward and outward worship of God ought to goe together For as in the first Commandement the Lord requireth that we should
have no other Gods before him that is in the secret of our heart whereof he alone taketh notice So in the second by the words Make Bow Worship he forbiddeth any outward service of Religion to any other Wherefore must God be worshipped both by our bodies and our soules Because he is the Lord and Maker of them both 1. Cor. 6. 20. What gather you from hence That such as dare to present their bodies to a Masse or to any other grosse Idolatry and say that they keep their hearts to God are here convicted of falsehood and hypocrisie So much of the second Commandement in generall what are the particular branches of it There is here first required that all solemne religious Worship should be given to the true God and secondly that it be given to him alone and not communicated to anything which is not God So that the summe of the first part is Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4. 10. How are we to worship the Lord our God By those meanes onely which himselfe approveth in his Word according to the saying of Moses Doe that which I command thee and doe no more Deut. 4. 2. 12. 32. What is here required First that we give unto God that Worship which hee himselfe hath prescribed in his Word Secondly that we give him that alone without addition or alteration What is forbidden First the neglect of Gods Worship or any of his Ordinances when we contemne or despise or leave undone that service which hee hath commanded us to performe unto him Secondly the adding any thing unto or taking any thing from the pure Worship when we serve him by any other meanes then that which he himselfe hath commanded What are we to consider in the pure worship of God which he hath prescribed in his Word 1. The parts of it 2. The right manner of using of it What be the parts of it They are partly such as we give unto God and partly such as God giveth unto us What is required of us touching these kinds 1. That we use these things that God hath given us to that end that God hath given them for 2. That neither in giving to God nor taking from him we devise any thing of our owne to serve him withall What are the things God giveth us to serve him by His Creatures in the first place and his Word Sacraments Ministery Discipline and Censures of the Church which we must use according as they are instituted of God What duties are here required Our presence at the exercise of Religion the preaching hearing and reading of the Word of God together with meditation conference and all other means of increasing our knowledge therein the administring and receiving of the Sacraments c. Acts 2. 42. How doe you worship God in these In the Creatures by beholding his glory in them in his VVord by diligent hearing of it and carefull beleeving and practising of it in his Sacraments by receiving them duely in the Ministery and Censures by submitting our selves to them VVhat are the things that we give unto God They are either more or lesse ordinary VVhat are the more ordinary 1. To pray to God both publickly and privately 2. To praise God both alone and with others Are these duties required of all Christians Yea every true Christian must offer this Sacrifice to the Lord every day For in all ages and at all times it hath been the practise of Gods Saints to offer unto God the Sacrifice of Prayer and Praise as we may see by the practise of Daniel and Peter who went up at noone to pray Acts 10. 9. and Isaac who went out at Eventide to pray in the Fields Gen. 24. 63. What are the parts of Prayer Three 1. Confession which is the Sacrifice of a broken Heart and wounded Soule 2. Petition for such things as we lack 3. Thanksgiving for such things as we have received What are the things lesse ordinary 1. Fasts publicke or private Joel 2. 12 15. 2. Solemne Thanksgiving for speciall Blessings Psal. 50. 14. whereunto Feasting also is joyned when speciall occasion of joy is given us 3. Making and performing holy Vowes unto God What is Fasting And abstinence for a time from all the commodities and pleasures of this life so farre as comelinesse and necessity will suffer to make us more apt to Prayer and more able to serve God What is a Vow A solemne promise made unto God of some things that are in our power to performe which we do to declare out thankfulnesse to strengthen our faith and to further us in doing of good duties wherein we are backward our abstaining from some evill whereunto we finde our selves especially inclined So much of the parts of Gods solemne Worship What is required to the right manner of using of the same Our carefull sincere and diligent behaviour in all his Service that every thing may be done as he hath appointed and no otherwise What are the things required hereunto They are partly inward partly outward the former whereof concerne the Substance the latter the Circumstance of Gods worship What are the inward As all the powers of the soule are charged to joyne together by the first and great Commandement in the entertaining and loving so by this in performing all acts of solemne worship to the true God therefore herein there must bee a concurrence as well of the understanding that we have knowledge of the particular service which wee doe Romans 14. 5. 1 Cor. 14. 14 15. as of the will and affection that we may worship God in Spirit and in Truth Joh. 4. 22. What things are requisite to the performance of this Three 1. A diligent Preparation and advisednesse before we come to any holy exercise 2. A right disposition of the minde in the action of it selfe 3. A comfortable departure upon the sensible feeling of the fruit thereof What is required in the Preparation before the Action That wee bethinke our selves before-hand about what things wee come and dispatch our selves of all the things that hinder us in the service of God which sith we must doe in things otherwise lawfull much more in things unlawfull What is further to be observed herein That every Preparation be answerable to the exercise whereunto wee are called as in the parts of Prayer for example 1. In Confession we must have a true feeling of our former sinnes 2. In Petition we must have the like sense of our wants and bethink our selves what need we have of the things we aske and strive against our staggering and doubting of Gods promises 3. In Thanksgiving we must call to minde at least Gods benefits bestowed upon us and consider the greatnesse of them And so in all other Services of God VVhat Disposition of the minde is required in the Action 1. A reverent diligent and earnest attentivenesse to the thing withall the
blessing of God upon the week going before What are the private duties that are to be performed out of the Church Such as we performe either in secret by our selves alone or in common with our families at home or others abroad both before the publick exercises in the Church the better to performe them and after the more to profit by them What be they in particular First Private Prayer Secondly Reading of the Word Thirdly holy Conference touching the Word of God and familiar talke of things belonging to the Kingdome of heaven Luke 14. 7. 16. Fourthly Examination of our selves and those that belong to us what we have profited by the hearing of the Word and other exercises of Religion Fiftly Catechising of our families Sixtly Meditation upon Gods Word Properties and Workes as well of Creation as of Providence especially that which he exerciseth in the government of the Church Psal. 80. 88. 92. Seventhly reconciling such as are at variance and visiting the sick relieving the poore c. 1 Cor. 16. 2. Neh. 8. 12. For these also are works of the Sabbath VVhat proofe have you of this continuall exercise and imployment 1. In the Law every evening and every morning were Sacrifices which on the Sabbath were multiplyed Numb 28. 9. 2. The 92. Psalme entituled A Psalme for the Sabbath to bee sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same untill night That wee may know then how to spend a Sabbath well declare more particularly how we may bestow the whole time in exercises of holines and first begin with the evening preparation Our care must be over night that having laid aside all our earthly affaires we begin to fit our selves for the Lords service that so we may fall asleep as it were in the Lords bosome and awake with him in the morning VVhat must be done in the morning when we awake We are to put away all earthly thoughts and to take up such Meditations as may most stirre up our hearts with reverence and cheerfulnesse to serve the Lord the whole day after wherein first we are to consider the great benefit of the Lords Sabbath and so cheere up our hearts in the expectation to enjoy the same Secondly to covenant with the Lord more religiously to sanctifie the whole day after In making of our selves ready what are we to doe Rising as early for the Lords service as we doe for our owne businesses and bestow no more time nor care about our apparell and such like then needs must we may then occupy our minde about such matters as bee most fit for that time which ordinarily may be these two 1. To thinke upon Gods goodnesse in giving us such apparell and other necessaries which many others want so that wee may judge all things we have rather too good for us then bee discontented with any thing we enjoy 2. Considering how well our bodies be apparelled and provided for to seek more to have our soules better apparelled with Christ Iesus Being up and ready what are we to set our selves to Wee must set our selves to our morning sacrifice either alone or with others if it may be some short Prayer for our preparation being used VVhat Meditations must we here enter into Two especially the one for that which is past the other for that which is to come VVhat for that which is past To cast our weeks account at least how God hath dealt with us in benefits and chastisements and how wee have dealt with him in keeping or breaking his Commandements that by both we may finde matter to comfort and humble us to move us to thankfulnesse for mercies received and to earnest suit and labour for pardon of our trespasses and supply of all our necessities VVhat for that which followeth To prepare our selves for the publick Ministerie and as it were to apparell our selves and make our selves fit to go to the Court of the Lord of Hosts with his children and before his Angels What things are necessary hereunto 1. A due regard whither we goe before whom what to doe and what ends wherewith to honour God and to receive grace from him 2. An earnest hunger so to use the meanes to Gods honour and our good 3. True faith that we shall enjoy our desire 4. Ioy and Thankfulnesse in the hope of such Blessings 5. Humility in regard of our unworthinesse 6. Vnfained purpose of amendment of life What must be added unto these To the Meditations fervent Prayer must be joyned and Reading for our furtherance in Gods service and such as conveniently can are to joyne together in a Christian Family to read pray and confer and Governours to instruct their Families in such matters as are then befitting Having thus spent the time privately what is to be done in publick We are to goe to Church in all comely sort before the publick Ministry is begun and then with all diligence to attend and to give consent thereunto and so to take to heart whatsoever shall be brought unto us that by all the holy exercises we may be edified in all needfull graces The publick Ministry ended what are we to doe We are to occupy our minds on that we have heard and when we come to place and time convenient to set our selves more especially to make use of it to our selves and others pertaining to us and to water it with our prayers that it may grow and bring forth fruit What say you to our diet and refreshing of our nature on this day Care would be had that it be such as every way may make us fitter for holy duties And to this end we are to season it with Meditation and speeches of holy things How is the afternoone to be spent 1. The time before the Evening Sacrifice we are to bestow either alone or with others in such Exercises as may best quicken in us Gods Spirit 2. For the Evening Sacrifices in all respects to behave our selves as in the Morning and to continue to the end 3. This publick Ministry fully ended to keep our minds in like sort as before on that we have heard and so being come home either alone or with others to enter into an examination of our selves for the whole day How are we to end the day 1. With thanks for Gods blessings on our labours 2. Humble suit for pardon of all our faults escaped 3. Earnest desire of grace to profit by all that we may persevere unto the end and be saved Doe you make any difference betwixt the Sabbath nights and other nights Yes we should lay our selves downe to rest in greater quietnesse that night upon the sense and feeling of the former Exercises so that our sleep should be the more quiet by how much the former Exercises of that day have been more holy otherwise we should declare that we have not kept the whole day so
who so asketh God denieth nothing Iohn 11. 42. and therfore howsoever we are not alwayes answered at the present Psal. 77. 1. or in the same kind that we desire 2 Cor. 12. 9. yet sooner or later we are sure to receive even above that we are able to aske or thinke if we continue with constancy patience and importunity to sue unto him according to his will Luke 11. 5. 18. 1. 1 Iohn 5. 14. What things must we come to God in prayer for Not for trifles and toyes but for things needfull and necessary and such as God hath made us promise of some whereof doe immediately concerne the glory of God others the necessity of man either in things belonging to this present life or those especially which belong to the life to come But how can we remember all the promises that God hath made therein to ground our Petitions especially being unletter'd There are generall promises that whatsoever wee shall aske according to his will it shall be given us 1 John 5. 14. Againe whatsoever we read or heare that the servants of God have uncontrollably demanded in the Scriptures or without speciall calling that is a good warrant for us to demand at the hands of God Where then is that will of God revealed according whereto we must direct our prayers Throughout the whole booke of the Scriptures of God which enforme us as concerning other duties so especially concerning this of prayer Recording also for this purpose many excellent prayers as of Moses David Daniel Nehemiah Paul c. But most absolutely in that passage or portion delivered by our Saviour himselfe and therefore commonly called the Lords Prayer What learne you from thence That for helpe of our weaknesse and rudenesse in prayer we are to look to the prayers of the holy men of God set downe in Scripture according to the state wherein they were at the time of those prayers may best sort with the speciall cases wherein we are when we pray But especially and above any other yea above all of them together wee are to looke unto that most absolute prayer which our Saviour Christ hath taught us in the Gospell VVhat is the speciall end and use of Prayer To recover our peace and to nourish our communion with our God Dan. 9. 9. Phil. 4. 6 7. John 17. or 1 John 1. 7. What gather you hence That such as have least care and make least conscience to call upon him have also least acquaintance and acceptance with him Psalme 14. 3. What is the excellency of this duty It setteth head and heart and all our best affections aworke giving God the praise of his Majesty and mercy goodnesse and greatnesse both together 1 Sam. 10. 12 13. Jam. 5. 13. 14. Psal. 50. 23. and therefore it is compared to Incense or sweet perfume Psalme 141 2. for that it is acceptable to the Lord as perfumes are to men and to the drops of honey as it were dropping from the lips of the Church as from an honey-combe Cant. 4. 11. Thy lips ô my Spouse drop as the honey-combe honey and milk are under thy tongue How can God so infinitely wise take delight in our Prayers that are so rude Because in Christ he taketh us for his children and therefore as Parents rather take pleasure to heare their children stammer then some other to speak eloquently so doth the Lord take pleasure in the weake prayers of the Saints Hitherto of Invocation and Prayer in generall what are the parts thereof Two principally Psalm 50. 15. 23. 1 Thes. 5. 17 18. 1 Tim. 2. 1. Phil. 4. 6. Petition or Request properly called Prayer whereby we crave things needfull and Thanksgiving or Praise whereby we magnifie the goodnesse of God and give thanks for benefits received to both which is annexed confession of sinnes and of the righteous judgement of God against them at the view whereof we being humbled may come more preparedly to prayer in both kindes What is Petition Petition or prayer properly so called is a religious calling upon the name of God by sute or request in which we desire and beg all things necessary Luke 11. 1 2. 3. Phil. 4. 6 7. Psalme 50. 15. And it is either for things of this present life with this exception so farre forth as the same shall bee thought good unto the wisdome of God or and that especially for the things of the life to come without exception Matth. 8. 2. 2 Sam. 15. 25. 26. What learne you of this that it is a religious calling upon God First that we may not rush unadvisedly into Gods presence but approach his Throne with feare and reverence Heb. 12. 28. Eccl. 5. 1. Secondly that the best hearing is in heaven and readiest help from Gods hand 2 Chron. 7. 14. What doe you meane by calling upon God Not the calling of the tongue but the cry of the heart as Hannah called upon God when her voyce was not heard 1 Sam. 1. 13. and Moses cryed unto the Lord when yet he spake not a word Exod. 14. 15. VVhat gather you hence That the heart without the tongue may pray with fruit and feeling 1 Sam. 1. 10. But the tongue without the heart is nothing but vaine babling Matth. 6. 7. What doe you meane by the name of God God himselfe considered in his attributes and properties whereby as men by their names hee is knowne unto us Exod. 34. 6 7. Psalme 145. 12 c. What learne you hence First that neither any may claime nor we may yeeld this duty but where we may find the power and properties of the Deity Psa. 44. 20. 21. Secondly that it is a good ground of prayer to stay our hearts on such of Gods properties as are best suiting with our necessities 2 Chron. 20. 6 7 8 9. Neh. 1. 5. Thirdly that they that will not settle their hearts on God alone by faith can never lift up their hearts to him alone in prayer Rom. 10. 14. Psal. 44. 20. Lam. 3. 41. Fourthly that in every state and condition they that pray best speed best and live best Dan. 9. 23. Psalme 50. 15. 66. 18 19. It seemeth to be of no use to make our Petitions to God seeing he both knoweth what we want either for his glory or our good and hath determined what to bestow upon us Yes verily we must aske and that continually that is at set times without intermission by the Commandement of Christ himselfe bidding us aske and we shall receive seeke and we shall find knocke and it shall be opened to us Mat. 7. 7. wherein we should rest For as God hath fore-appointed all necessaries to be given us so hath he also appointed the meanes whereby they should be brought to passe whereof Prayer is a chiefe What other reason have you for this We should therefore pray for the things we have need of that having received them we may be assured we had them of God and not by
here understand by kingdome Gods absolute soveraignty and right over all things 1 Chron. 29. 11. which answereth to the second Petition and therfore this reason of Gods right and authority over all ought to move us to pray unto him and to him alone as to one that hath onely right to any thing wee have need of What is meant by power The omnipotency of God whereby he is able to doe all things Luke 1. 37. That beside his right noted in the former word he is also able to bring to passe whatsoever he will both which concurre in God though not alwaies in earthly Princes which seemeth to answer unto the third Petition and ought to give us encouragement to pray unto him who is able to effect any thing we pray for according to his will and to strengthen us to any thing which in duty we ought to doe although there be no strength in us What is meant by glory That due which rising from the two former of kingdome and power doth rightly belong unto God as following upon the concurrence of the other two For if whatsoever we desire be granted unto us in that he reigneth powerfully it is reason that from the establishing of his kingdome and power all glory and praise should returne unto him againe Therefore hereby we doe thankfully referre and returne all good things to the honour and service of God that giveth them Psalme 65. 1 2. otherwise we have no comfort of our prayers And it answereth to the first Petition and ought to move us to pray unto him and to assure us that our prayers are granted seeing by our prayers duely made and granted he is glorified And it is one of the most powerfull reasons that the servants of God have grounded their confidence on of being heard that the name of God therein should be glorified What meane you by the word thine Hereby these Titles of Kingdome Power and Glory are appropriated unto God to whom they do belong and all creatures excluded from fellowship with him in these Attributes For howsoever Kingdome Power and Glory are communicated unto some creatures namely Kings and Princes Dan. 2. 37. as Gods Instruments and Vice-gerents Psalme 82. 6. yet God alone claimeth them originally of himselfe and absolutely without dependance or controll others have them not of themselves but as borrowed and hold them of him as Tenants at will Rom. 8. 15. Prov. 8. 25. Job 33. 13. What is meant by the words for ever or for ages By ages he meaneth eternity Dan. 2. 4. and thereby putteth another difference between the kingdome power and glory of God which is eternall without any beginning or end 1 Tim. 1. 17. and that in Princes whose kingdomes powers and glory fade How is that a close of confirmation to our requests Because we doe not onely in generall ascribe Kingdome Power and Glory unto God as his due but also with respect to our prayers and suits beleeving and professing that he as King of heaven and earth hath authority to dispose of all his treasures Rev. 3. 7. as omnipotent is able to doe exceeding abundantly above all that wee aske or thinke Eph. 3. 20. Finally as the God of glory is interessed in the welfare of his servants for the maintaining of the honour of his Name Psal. 35. 27. and truth of his promise Psalme 119. 49. Therefore there are here contained three reasons to move God to grant our Petitions Because First he is our King and so tyed to help us who are his Subjects Secondly he hath power and thereforefore is able to helpe us Thirdly the granting of our Petitions will be to his glory and praise whereupon we firmely beleeve that God the mighty and everlasting King 1 Tim. 1. 17. can and for his owne glory will grant the things we have thus demanded Eph. 3. 20. Jer. 14. 7. Ezek. 36. 22. What is understood by this last word Amen Not onely So be it as commonly men say but also so it is or shall be as we have prayed Rev 22. 20 21. For it is a note of confidence and declaration of Faith without which our prayers are rejected whereby we assure our selves that God will grant those things which wee have prayed to him for Why are we taught to conclude with this word There being two things required in prayer a fervent desire James 5. 17. and faith James 1. 6. which is a perswasion that these things which we truely desire God will grant them for Christs sake This is a testimony both of our earnest affection of having all those things performed which in this Prayer are comprehended and the assurance of our faith to receive our desires at least so farre forth as God seeth good for us And so hereby we doe not onely testifie our earnest desire that so it may bee but also expresse our full assurance that so it shall be as we have prayed according to the will of God and being already let in Matth. 7. 8. by the key of faithfull prayer into the rich treasure of his mercies wee also set our seale Iohn 3. 11. in the word of faith Amen Is it lawfull to use no other forme of words then that which is set downe in the Lords Prayer We may use another forme of words but we must pray for the same things and with like affection as is prescribed in that Prayer This forme being so absolute what need we use any other words in praying Because as to refuse this forme savoureth of a proud contempt of Christs ordinance so to confine our selves to these words alone argueth extreame idlenesse in this duty wherein variety of words is required for the powring out of our soules before the Lord Hos. 14. 3. and oftentimes according to the occasions some one petition is more then the rest to be insisted on and importuned Mat. 26. 44. Wherefore our blessed Saviour hath commended this forme unto us as an excellent coppy or lesson to be both repeated and imitated or at least aymed at by us his Schollers for which cause both he himselfe Iohn 17. 10. and his Apostles Acts 4. 24. are recorded to have prayed in other words which yet may be referred to this Finally the liberty which the Lord affourdeth us is not to be abridged or despised who admitteth all languages words and formes agreeable to this patterne whether read rehearsed by heart or presently conceived 2 Chron. 29. 30. Psalme 90 92. in the titles Numb 10. 35 36. so be it we pray both with spirit and affection and understanding also 1 Cor. 14. 15. May there not then besides this Prayer of the Lord be now under the Gospell a set forme of Prayer in the Church Yes verily so that it be left at the liberty of the Church not of private men without consent of the Church to alter it Wherefore is it necessary that there be a set forme of Prayer To help the weaker and ruder sort
religious abstinence commanded of God whereby we forbeare not onely the use of meat and drinke but also of all other earthly comforts and commodities of this life so far as necessity and comelinesse will require to the end that we being humbled and afflicted in our soules by the due consideration of our sins and punishment may grounded upon the promise of God more earnestly and fervently call upon God either for the obtaining of some singular benefit or speciall favour we have need of or for the avoiding of some speciall punishment or notable judgement hanging over our heads or already pressed upon us Acts 16. 30 31 32. 14. 23. 2 Chron. 20. Joel 1. 2. 12. 16. Is there any necessity of this exercise of Fasting Yes verily in that it is necessary to humble our selves under the mighty and fearefull hand of God and to afflict our soules with the consideration and conscience of our sins and the punishment due unto them unto which this outward exercise of Fasting is a good aid for howsoever the kingdome of God consisteth not properly in the matter of meat and drink whether used or forborne Rom. 14. 17. yet fasting as an extraordinary helpe unto the chiefe exercises of Piety hath the warrant and weight of a duty as well from precepts as examples both out of the old Testament Lev. 23. 27. c. Joel 2. 22. Esa. 22. 12. and the new Mat. 9. 14 15. Acts 13. 3. And our Saviour Christ Luke 5. 35. doth expressely say that the time shall come when his Disciples shall fast where both by the circumstances of the persons and of the time the necessity of fasting is enforced How so By the persons for that the Apostles themselves had need of this helpe of Fasting for their further humiliation and by the time for that even after the Ascension of our Saviour Christ when the graces of God were most abundant on them they should have neede of this exercise What is gathered hereof That it is a shamefull thing for men to say that Fasting is Iewish or Ceremoniall What do you gather in that our Saviour would not have his Disciples to fast till after his Ascension His singular kindnesse in that hee would not suffer any great trouble or cause of Fast to come unto them before they had strength to beare them or were prepared for them When is the time of Fasting As oft as there are urgent and extraordinary causes of Prayer either for the avoiding of some great evill or notable calamity 1 Sam. 7. 6. Est. 4. 16. or for the obtaining of some great mercy or speciall benefit at the hand of God Neh. 1. 4. Acts 10. 30. For in that our Saviour Christ teacheth Luke 5. 34. that it must not be when he who is as it were the Bridegroome is with his Disciples to furnish them with all manner of benefits they had need of we are taught that the time is when any great calamity is hanging over us or falne upon us whereby the gracious presence of Christ is taken from us or when there is any weighty matter to be taken in hand What gather you hereof That the fast of Popery is foolish which is holden at set times whether the time be prosperous or not prosperous whether the affaires bee common or ordinary or whether they be speciall or extraordinary When then is this religious exercise of Fasting to be performed of Christians When God calleth upon us for this duty by the occasions arising from his providence and our owne necessities Matth. 9. 15. What are those occasions whereby the Lord calleth us to fasting They are generally two as hath been noted viz. 1. Evills which being felt or feared we desire to remove or prevent as sins 1 Sam. 7. 6. 1 Cor. 5. 2. and the judgement of God for sin Est. 4. 16. Jonah 3. 7. Mat. 17. 21. 2. Good things spirituall Acts 10. 30. or outward Neh. 1. 4. which we desire to enjoy and therefore doe thus seek them and prepare our selves for the receiving of them When is this Fast to begin and end As in all holy rests after preparation Luke 23. 54. it is to begin in the morning of the day of the Fast and to continue to the morning of the day following Marke 16. 2. Luke 24. 1. It seemeth by this that the Law of Fasting will not suffer a man to sup the night of that day when the Fast is holden The Fast is so long continued as hath been said but so as there bee that refreshing whereby health may be preserved for such as bee sick or weake are to take somewhat for their sustenance thereby to bee better able to serve God in the Fast provided that they doe not abuse this to licence of the flesh Is it of necessity that the Fast should alway begin in the morning and continue untill morning No It may be from morning to evening Judges 20. 26. 2 Sam. 3. 35. or from evening till evening againe Lev. 23. 32. and according to the greatnesse of the affliction the Fast is to bee prolonged even to the space of three dayes as appeareth by the examples of the Iewes Est. 4. 16. Paul Acts 9. 9. What are the kinds of Fasting It is either publick or private What is the publick Fast It is when for a generall cause the Churches doe fast viz. when the Governours and Magistrates Joel 2. 15. stirred up by consideration of common sinnes Neh. 9. 1 c. Calamity Jonah 3 7 8. necessities or businesse of great importance doe in the name of God blow the trumpet and call a solemne assembly or assemblies in which case he that obeyeth not is culpable before God and man Lev. 23. 29. And it is either more publick when all Churches fast generally or else lesse publick when some particular Churches are humbled in fasting What is the private Fast When upon the view either of publick causes considered of by such as are in Authority Ezek. 9. 4. Ezek. 13. 17. or of the like but more private occasions as domesticall or personall c. a Christian is moved either with his family or speciall friends Zach. 12. 12. 1 Cor. 5. or by himselfe solatary Matth. 6. 17. to humble himselfe before the Lord for it is more or lesse private lesse private as when a particular house more private when a particular person is humbled in fasting Is there any difference in the manner of holding of a publike and private Fast Yes in a publike Fast the sorrow and griefe ought to be declared openly to the view of all which ought to be covered as much as may be in the private Fast wherein the more secrecy is used the greater proofe is there of sincerity and hope of blessing wherefore our Saviour Christ reproveth the private Fast of Hypocrites that would outwardly appeare to men to fast and commandeth the contrary Matth. 6. 16 17. Whom doth God call to this exercise of Fasting All
Christians enabled by understanding and grace to judg and aright to performe this weighty duty Zach. 12. 12 c. unlesse any be exempted by present debility Matth. 12. 7. 1 Sam. 14 29 30. but differently according to the divers occasions of fasting and the kindes thereon depending whereof before hath been spoken May those that are under the government of their Parents or Masters fast without leave of them No but in the publike all may fast Are all persons meet for this exercise of fasting By the unfitnesse of his owne Disciples for it our Saviour Christ teacheth that they that are meet for this exercise must not be Novices in the profession of the truth no more then hee that is accustomed with the drinking of old wine can suddenly fall in liking of new wine Luke 5. 33. Is it so hard a matter to abstaine from a Meales meat and such bodily comforts for a small time which the youag sucking babes and the beasts of Nineveh did and divers beasts are better able to performe then any man No verily but hereby appeareth that there is an inward strength of the mind required not onely in knowing of our behaviour in this service of God but also of power and ability to goe under the weight of the things we humble our selves for which strength if it be wanting the fast will be to those that are exercised in it as a peece of new cloath sewed into an old garment which because it is not able to beare the stresse and strength of hath a greater rent made into it then if there were no peece at all What gather you hereof That it is no marvell that where there is any abstinence and corporall exercise in Popery yet that the same makes them nothing better but rather worse having not so much as the knowledge of this service of God much lesse any spirituall strength and ability to performe it with What then are the parts of a true Christian Fast They are partly outward partly inward 1. Bodily exercises serving to the inward substances 1 Tim. 4. 8. 2. An inward substance sanctifying the bodily exercise and making it profitable to the users What is the bodily exercise in fasting It is the forbearing of things otherwise lawfull and convenient in whole or in part for the time of humiliation so as nature be chastised but not disabled for service and the delights of the sense laid aside but yet without annoyance and uncomelinesse What are those outward things that are to be forborne during the time of fasting First food Esther 4. 16. Ionah 3. 7. from whence the whole action hath the name of Fasting and the word doth signifie an utter abstinence from all meats and drinkes and not a sober use of them which ought to be all the time of our lives Wherefore this outward exercise is thus described Luke 5. 33. The Disciples of John and the Pharisees fast but thine eat and drinke What is here to be considered A charge upon Popery For the greater sort of people amongst them in the day of their Fast fill their bellies with bread and drinke and the richer sort with all kinde of delicates flesh and that which commeth of flesh onely excepted So that the fasting of the one and the other is but a fulnesse and the latter may be more truely said to feast then a fast It seemeth you make it unlawfull for those that fast to eat any thing during their fasting Not so if for help of weaknesse the taking of meat be moderately and sparingly used as before hath been observed What other things are outward The ceasing from labour in our vocations on the day of the Fast Num. 29. 7. to the end wee may the better attend to the holy exercises used in fasting in which respect such times are called Sabbaths Levit. 23. 32. The laying aside of costly apparell or whatsoever ornaments of the body and wearing of homely and courser garments Exodus 33. 4 5. Jonah 3. 5 6. The forbearing of Sleep Musicke Mirth Perfumes c. Dan. 6. 18. 10. 2 3. And this abstinence is required of all that celebrate the Fast But of married persons there is further required a forbearance of the use of the marriage bed and of the company each of other 1 Cor. 7. 5. Joel 2. 16. What is the meaning of the abstinence from these outward things By abstinence from meat and drinke by wearing of courser apparell by ceasing from labour in our Callings and by separation in married persons for the time wee thereby professe our selves unworthy of all the benefits of this present life and that we are worthy to bee as farre underneath the earth as wee are above it yea that we are worthy to be cast into the bottome of hell which the holy Fathers in times past did signifie by putting ashes upon their heads the truth whereof remaineth still although the ceremony be not used What is the spirituall substance of duty whereto the bodily exercise serveth It is an extraordinary endevour of humbling our souls before the Lord and of seeking his face and favour Ezra 8. 21. wherein that inward power and strength whereof we speak is seen Wherein doth it consist 1. In the abasing of our selves Joel 2. 13. by examination confession and hearty bewailing of our own and the common sins Ezra 9. 3 4. Neh. 9. 1 2 c. Dan. 9. 3 4 5 c. 2. In drawing near unto the Lord by faith Luk. 15. 18 21. and earnest invocation of his name Iona. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law and threats of God the later upon the Gospel and promises of God touching the removing of our sins and Gods judgments upon us for them How agreeth this with the Popish Fast It faileth in both parts for in stead of humbling themselves and afflicting their soules they pride themselves and lift up their mindes in thinking they deserve something at Gods hands for their fasting which is great abomination Neither have they upon the dayes of their Fast any extraordinary exercise of prayer more then upon other dayes of all which it may appeare how small cause they have to boast of their fasting which in all the warp thereof hath not a thread which is not full of leprosie What is required in our humiliation Anguish and grief of our hearts conceived for our sins and the punishment of God upon us for which we ought to be humbled in fasting For the effecting whereof we are to set before our eyes 1. The glasse of Gods holy Law with the bitter curses threatned to the breakers thereof 2. The examples of vengeance on the wicked 3. The judgments now felt or feared of us 4. The spirituall contemplation of our blessed Saviour bleeding on the Crosse with the wounds which our sinnes have forced upon him Zach. 12. 10 c. What is required in our drawing neare unto the Lord by Faith Not onely
exercise of a Fast is in adversity and of a Feast in prosperity the Vow may be in both Who are the fit persons that may vow Such as have knowledge judgement and ability to discerne of a Vow and of the duties belonging to the performance of the same Numb 30. 6. Are all such bound to vow Not simply all for it is no sinne not to vow Deut. 23. 22. but those onely which either being in distresse feele a want of feeling of Gods assistance thereby to strengthen their faith for neecessary ayde or they who being delivered from some necessary evill or have received some singular good where no vow hath gone before should witnesse their thankfulnesse Deut. 13. 21 22. Numb 30. 2. 6. 2. c. What have we herein further to consider That the Vow must be of lawfull things else it is better not to pay the Vow then to pay as Herod and the forty mentioned in the Acts 23. 14. And as the Munks Fryers and Nunnes vow wilfull poverty perpetuall abstinence from Marriage and Canonicall obedience and the people pilgrimage May we vow any thing which is lawfull to be done We may not vow any vile or base thing As if a wealthy man should vow to give to the poore some small value far under his ability for what either token of thankfulnesse can that be or what comfort in his troubles can he take of the performance thereof What have we secondly to consider That the vow must be of such things as are in our choice to performe How many wayes faile men against this Two wayes 1. In vowing that which we are not able to performe 2. In vowing that which otherwise by the Law of God we are bound to performe Who be they that vow that which they cannot performe They are either they whose strength doth faile through the common frailty of all men as those that vow perpetual continency whose lets come from themselves or they which cannot performe it by reason of subjection unto others as wives unto their husbands children to their parents servants to their Masters c. in whose power they are to performe their vowes or not to performe them Numb 30. 3 4. Why may not a man vow such things as he is otherwise bound to doe For that they are due unto God without the service of a vow and therefore it were a dalliance with God to make shew of some speciall and extraordinary service where the common and ordinary is only performed as if a man would present as a gift unto his Lord the rent of his owne house due for the occupation thereof What may we then lawfully vow An increase of Gods service as to pray more often every day then ordinary is used or to be more liberall to the poore with some straine of our ability building of Colledges Almes-houses c. What is the duty of those that have vowed 1. To have a diligent care to performe their vowes Eccles. 5. 3 4. Deut. 23. 21 22 23. For if it be a reproachfull thing to deale with God as with a man it is more reproachfull to deale worse with God then we dare deale with any man 2. Not to delay the performance of it Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vowes Gen. 35. 1. 1. By his daughters deflowring 2. By the rage and murther committed by his sonnes Is the necessity of performing vowes so great that they may no wayes be omitted Not so for to the performance of a greater duty a man may omit his vow for a time and after a time returne and be not a Vow-breaker As the Rechabites for safety of their lives came and dwelt at Ierusalem notwithstanding a former vow that they would not dwell in an house Jer. 35. 9 10 11. and yet God witnesseth that the vow was not broken thereby so to help our neighbours in some present necessity we may cease from any vowed duty at that time and not sin wherein the Papists greatly faile who having vowed unlawfully yet thinke they may not intermit their vowes If a man in vowing doth not consider sufficiently the greatnesse of the matter may he not break that vow that he hath not so advisedly made No the vowing being otherwise lawfull that rashnesse is to be repented but the vow must be kept What have we to learne of all this That we be advised in that we doe and not to enquire after we have vowed to find some starting hole where to goe out but either not to vow at all or if we vow to have a good remembrance of it and a diligent care in the due time to performe it Prov. 20. 25. Having spoken of those good things which we doe give unto God Let us proceed to that which we doe give unto our needy Neighbour What is Almes It is a duty of Christian love whereby such as have this worlds good doe freely impart to such as are in want 1 Iohn 3. 17. 1 Tim. 6. 17 18. Mat. 5. 42. How can it be both a duty and withall free 1. That it is a duty appeareth by many formall precepts touching this matter Deut. 15. 7 c. Heb. 13. 16. in that it is called our justice or righteousnesse Psal. 112. 9. Matth. 6. 1. in that every man is a Steward of Gods blessings for the benefit of others 1 Pet. 4. 10. Finally in that according to the performance or neglect even of this duty men shall be judged at the last day Mat. 25. 35. 42. 2. It is free not as being left by God unto our choice whether we will doe it or no but as proceeding from an heart as freely and as cheerfully performing this obedience to God and reliefe of our brother without compulsion of humane Law Who are to give Almes Whosoever hath this worlds good that is such a portion out of which by frugality something may be spared though it be but two mites and therefore not only rich men and housholders are to give but also such as labour with their hands out of their earnings and wages children out of their Parents allowance wives out of any portion they have in severall without their husbands or allowance from their husbands or out of the common stocke they enjoy with their husbands provided the husbands consent in whom the possession fundamentally remaineth be either expressed or by silence or not gainsaying implied Finally even they that live upon almes must spare something unto those that have little or no supply May there not be some cases wherein such as are accomptable to others may give without their knowledge yea against their will Yea as appeareth in the wise and commendable example of Abigail to wit when the life and whole estate of the giver or receiver may be now or not at all thus or not otherwise preserved for extreame necessity dispenseth with the ordinary course of duty
thing is gone for he hath neither the chiefe City nor the Tribune nor the Commandement of the people and therefore he can be no let to the Antichrists comming especially the Pope having gotten such an upper hand over him as to cause him to waite at his gate barefoot and to hold his stirrop What shall be the end of this Antichrist God shall confound him with the breath of his mouth that is with the preaching of his Word which serveth for another argument to prove the Pope to be Antichrist for whereas he had subdued Kingdomes and Empires under his feet he hath been of late mightily suppressed by the Word preached and not by outward force as other Potentates use to be What learne you of this The marvellous power of Gods Word to suppresse whatsoever riseth against it for if the mightiest cannot stand before it much lesse the smallest and therefore it is expressed by a mighty winde Acts 2. 23. which carrieth all before it and by fire which consumeth all and pierceth all And it declareth a marvellous easie victory against the enemies when it is said that with the breath of his mouth hee shall consume his enemies 2 Cor. 10. 4 5. What else shall be the overthrow of Antichrist The glorious appearance of the Son of God in the latter day What gather you of this That before the last day he shall not be utterly consumed whereof notwithstanding it followeth not that the head shall remaine till then for the Beast and the false Prophet shall be taken and cast into the fire before the latter day but some shall retaine a liking of him and his errors and superstitions even till the last day Hitherto of the head of this generall Apostasie what are the members of it They are first described by their end even a number of people that shall perish which accordeth with that name and property of the head the Destroyer or Son of perdition being truely verified in them in regard of the fearefull end he shall bring them to What is the use of this That as no poyson can take away the life of an elect so small occasions carry away such as are appointed to destruction How otherwise are these members of Antichrist described By this that they never loved the truth although they understood and professed it How should a man love the truth For the truthes sake not for vaine glory filthy delight or commodidities How appeareth it that men love the Word of God When they walke accordingly and keep faith in a good Conscience which some losing by their wicked life lost also their Faith that is their Religion 1 Tim. 1. 19. How is it to be understood that God giveth men up to strong delusions Because God is a just Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard even amongst us now some are cast into the sinke of Popery some into the Family of love some become Arians some Anabaptists at which are as it were divers Gaoles and Dungeons whereinto hee throweth those that are cold and carelesse Professors of the Gospell What learne you by this That they that imagine God favourable unto them notwithstanding their sinnes because their life or goods or honours are spared are foully deceived for when the Lord ceaseth to reprove any or to strive with them Rom. 1. 24 26. then doth he give them up into vanity of their own minds to do their wicked wills which is the greatest judgement and very usuall with God to doe What is our duty in such cases To pray unto the Lord to keep us from all errors but if for our triall and further hardning of others it please him to send errors amongst us that it would please him to preserve us in that danger that we taste not of that bait whereby Satan seeketh to catch us What other cause is there of sending these errors That those may be damned which believe not the truth for as God hath appointed them to damnation so betwixt his counsell in rejecting them and the finall effect of it there must be sin to bring the effect justly upon them What reason is annexed for their just damnation Because they rest in unrighteousnesse having their eares itching after errors which they drink in as the earth drinketh up water So that albeit they be powerfully sent of God in his judgement yet are they also greedily desired and affected of them Having spoken at large of the providence of God disposing of man in this world it followeth to speak of his providence concerning mankinde in the world to come How doth God then deale with men after this life He bringeth them all to judgement What is meant here by judgment The pronouncing or executing of the irrevocable sentence of absolution or condemnation How is that done Partly on every man in particular at the hour of his death Heb. 9. 27. but fully and generally upon all men at the second comming of Christ Acts 17. 31. The death of every one severally goeth immediately before the particular judgement the generall resurrection of all goeth before the finall judgement which shall be at the last day Must all men then die Yea all both good and bad Psal. 49. 10. Eccl. 2. 16. save that unto some namely such as shall be found alive at Christs comming a change shall be in stead of death as shall be shewed Death being the punishment of sinne how commeth it to passe that the righteous dye to whom all sinnes are forgiven Death indeed came on all mankinde by reason of sinne Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked for howsoever unto both it be the enemy of nature as the end of naturall life 1 Cor. 15. 26. Psal. 90. 3. Yet 1. unto the godly it is a token of Gods love unto the wicked of his anger Psal. 37. 37 38. Job 18. 13 14. 2. Vnto the godly it is a rest from labour and misery Apoc. 14. 13. the last enemy being now destroyed 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils Luke 12. 20. 3. Vnto the godly it is the utter abolishing of sin and perfection of mortification Rom. 6. 7. unto the wicked it is the conquest of sinne and accomplishment of their spirituall captivity 4. Vnto the godly it is so far from being a separation from Christ that even the body severed from the soule and rotting in the grave is yet united to Christ and the soule freed from the body is with him in Paradise Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favourable presence and fruition of God 5. Vnto the godly it is the beginning of heavenly glory unto the wicked it is the entrance into hellish and endlesse torments Luke 16. 22 23. How are men judged at the houre of death 1. God at that