and Anen 2. Verbe so his actions that are done in truth and his fiat or Amen was the foundation of all creatures 3. Adverbe so it signifies certainly or without end or doubt and so are all his words and truth and such and hence our confidence 21. How is Amen used Either for 1. Wishing as usually in prayer Amen fiat 2. Confirmation or ratification as Gal. 1. 20. 3. Usuall affirmation single in speech Amen I say c. 4. Asseveration doubled as Amen Amen dico vobis even almost to oath Jo. 16. 23. 5. Consent as in many prayers praises in the Church 1 Cor. 14. 16. c. used by the people 22. How here used In any of these present respects as in 1. Our confession of praise and consent to the praises of God 2. Our affirmation or asseveration of his glory and our duty 3. Our wishing and hearty desiring our prayers to be heard 4. Our ratification of our vowes and thanksgiving and confirmation of our faith 23. For what may it serve us then 1. To confirme us in the faith and confidence we should pray with 2. To comfort us in assurance of the promises of God and truth of them 3. To Convince and 4. To condemne us if as gracelesse ones we pray unfaithfully Hypocrites wee pray but dissemblingly 24. In what may we then be assured or confirmed in this faith and confidence 1. In God who hath commanded us to pray and offer this sacrifice of praise 2. In the promises of God assuring us to bee heard if we pray faithfully 3. In the testimony of a good conscience that we pray as we ought faithfully and charitably 4. In the holy Spirit who witnesseth with our spirits and maketh us truly say Abba Father 5. In Christ in whom the promises of God are Yea and Amen and in whom as we say Father at first we may here also most confidently say Amen 25. What followeth in the Catechisme The question concerning the sum and substance of the Lords Prayer SECT 8. The thirteenth Question The summe of the Lords Prayer and all the parts thereof and petitions before rehearsed epitomized and hereby paralelled with the answer to the thirteenth Question As else the preface both severally and other petitions explained In the first petition hallowing Gods name The second petition thy Kingdome come in all the parts and branches thereof and 3. Petition Thy will be done in earth as it is in Heaven so likewise explicated as the fourth petition for our daily bread and â— Petition for forgivenesse of our sinnes as we forgive others and the 6. Petition for deliverance from temptation and all evill as those before with the conclusion and the whole doctrine in them comprised thus epitomized and explaned An other manner of exposition of the same by some propounded wherein the seven deadly sins in the seven Petitions so by them numbred prayed against and the opposite virtues desired though rather in very deed in every of the petitions are all the said vices and vertues and all others whatsoever plainly deprecated or desired 1. VVHat desirest thou of God in this Prayer I desire my Lord God our heavenly Father who is c. 2. What is here in these words contained An exposition by way of paraphrase of the Lords Prayer and so if we marke it we may find all the parts and petitions of it delivered and expressed in other words a little more at large for our better understanding of the sense and meaning of the same 3. How then shew you the parts and petitions of it particularly 1. The Preface of our Father which art in heaven in these words I desire my Lord God our heavenly Father who is the giver of all goodnesse 2. The first Petition Hallowed be thy name The second Petition Thy Kingdome come The third Petition Thy will be done c. That he will send his grace to me and to all people that we may worship him hallowing his name Serve him in his Kingdome Obey him as we ought according to his will 3. The fourth petition And give us this day our daily bread in these words That he will send us all things necessary both for our soules and bodies 4. The fifth petition To forgive us our trespasses as we forgive them c. in this That he will be mercifull unto us and forgive us our sinnes 5. The sixth petition Not to lead us into temptation but to deliver us from evill in these words That it may please him to save and defend us from all dangers ghostly and bodily and from all sin and wickednesse from our ghostly enemy and from everlasting death 6. The conclusion For thine is the Kingdome power and glory for ever and ever Amen in these words And this I trust hee will doe of his mercy and goodnesse in Jesus Christ our Lord and therefore I say Amen So be it 4. And how doe you more particularly shew the full exposition thereof By considering the substance of what is intimated or expressed in the severall parts and petitions aforesaid 5. How in the Preface In the confession of the great mercy love and compassion of our Father as well as his Majesty and glory in the heavens whither we are to elevate our soules and eyes considering our wants and miseries here on earth and so we say and confesse Him 1. Father of mercy and consolation and fountain of goodnesse Light and Spirits and so of our spirits 2. Our father in Jesus Christ and our loving and mercifull God 3. Who is now and for ever the same Alpha and Omega the first and last 4. In heaven the Throne of his glory by his powerfull presence glorious Majesty The Kingdome of his Church by his graces The hearts of the faithfull by his holy Spirit And thus wee confesse him giver of all goodnesse and elevating our eyes and mindes to heaven say Wee have lifted up our eyes unto the hills from whence commeth our help and to thee that dwellest in the heavens in majesty power and glory most gracious God and our loving father which art in heaven 6. How in the first Petition 1. In our confession of Gods goodnesse Thy name is worthy to receive all honour O thou holy one of Israel and holiest of all holies Our duty and it is fit O Lord wee should set forth thy praise and ever be telling of thy glory and sanctifying thy name Our neglect yet O Lord we have not honoured thee as we ought but rather many wayes prophaned thy most holy name and word and other means of our good Lord we bewaile and give us grace truly to lament our sinnes negligences and offences 2. In our requests our petition and intercessions Lord let thy name bee hallowed by us and all people more conscionably in our lives and all our actions that our tongues may shew forth thy praise and wondrous works and that we may ever be doing good and giving of thankes 3. In our deprecation
sort for publique testification of the visible members of the Church their proficiency in that faith professed in Baptisme and approbation of them 26. Why is it then expunged in our Church It is not expunged 27. Is it then a Sacrament Not so neither but a religious ceremony well and profitably to be used 28. But how then in the Rubrique is it said it is no detriment if it be not used To take away the superstitious conceit in some that without it Baptisme were imperfect or that it is a Sacrament or of absolute necessity 29. But doe not some hence utterly neglect it If they doe the fault is their owne as wee see from a word misunderstood how ready many will be to take exceptions thence to establish their owne fancy and perversnesse and cause a world of wrangling and trouble 30. How is it then necessary Onely of conveniency and for politicall order not as a Sacrament 31 But he that said Goe baptize said also to Peter confirme thy brethren To be understood as it is expounded by us of his Stability in the faith for good example Duty in preaching as his office Diligence in his calling and Apostleship to the comfort of his brethren and good of the whole Church 32. Jf it be usefull why is it neglected It is not 33. Where or when is it executed Wheresoever required or when it may with conveniency be performed 34. What benefit is thereby Much and many wayes if we consider it both for 1. The testification of our proficiency 2. Approbation of our sufficiency 3. Gratulatory commendation of us to God by the Church 4. Benediction from such our superiours 5. Prayers for further graces then publiquely made for us and so a 6. Comfort to the party confirmed 7. Enabling us to further duties in religion and devotions that may so better be performed 8. Relaxation of our sureties who stand for us engaged 35. After the name and title what is next to be considered at the entrance into the Catechisme The matter or subject and division of the same 36. What is the matter or subject of it The summe and substance of Religion for the manner thereof also as we see so briefly set forth and explained 37. What is Religion The bond betweene us and God including our duty to him for his mercies given to us by his covenant of grace 38. What is that Covenant On Gods part mercy that he will be our God and give us all graces on ours obedience that we will be his servants 39. What is then required of us Faith to beleeve in God and his word and promises Hope to call upon him trust in and worship him Charity the expressing of our obedience by doing his will and shewing our love to him and our neighbour 40. But these are graoes of his Spirit Yes but given to us and required to bee exercised by us to his honour 41. What is the substance then of Religion To exercise our selves in these shewing Our Faith by beleeving in him and his word Hope by prayer and depending upon him Charity in willing obedience to his Commandements 42. What then is the summe and substance of the Catechisme The explication of these our duties Of Beleeving in him Praying to him Obeying his will The fundamentall points of Religion And Gods worship so briefly propounded whence the Cate chisme principally toucheth on and explaineth The Creed Commandements and Lords Prayer which are called summa credendor summa faciendor summa orandor The summe or breviate as it were of things that are to be Beleeved Done or Prayed for by us 43. How many parts are there of the Catechisme Especially these three and for a Corollary of them as it were tho doctrine of the Sacraments and seales of the Covenant and our faith and so foure parts usually expressed or with addition of the Introduction five parts mentioned 44. Which then are the foure parts The exposition or explication of 1. The Creed the Articles and summe of our beliefe 2. Commandements the duties of us required to be done 3. Lords Prayer teaching how wee ought to pray 4. Sacraments the seales of the Covenant 45. How else are these five parts set downe The Introduction in the foure first questions and answers before the Creed Explication of the Creed Commandements Lords Prayer Sacraments as aforesaid 46. Are all Catechismes concerning these things Yes for these are the maine points whereon they insist howsoever in divers manners as in other words or order set forth and more or lesse amplified and explained 47. Wherein doe they usually or chiefly differ from this or one from another In the order of the parts Or some Introduction Or some Additions or other as concerning the word of God or Magistracy or the like which yet may bee reduced to the former parts as the word of God and Scripture to the Beliefe concerning God who giveth his word for direction of our faith the Magistracy to our duty towards God to whom they are subordinate and our neighbours as all godly Magistrates and superiours are acknowledged 48. How differ they in introduction According to the variety of invention of severall Authours of them or proceeding after divers manners and order and so diversly occasioned 49. How differ they in their order Sometimes by placing the Explication of the Commandements Prayer or Sacraments before the Creed or either before other in some other order then is followed in this Catechisme though in substance and intention to teach even the meanest the very same 50. What thinke you of the order and method of this Catechisme As most convenient and profitable of all others both following the Liturgy and grounded on the words of the vow made in Baptisme and so prosecuting the parts occasioned by the same to bee considered and also according to the nature of the things there explained 51. How in respect of the things As 1. faith required to beleeve God and his promises so the Creed first propounded 2. Obedience and the fruit of faith good works directed by Gods will so the Commandements secondly proposed 3. Prayer for continuance in the most holy course and profession of faith and good workes and so in the third place the doctrine and rule of prayer 4. The seales of all this from God to us the Sacraments as the confirmation and ratification of his promises in the covenant of grace 52. How then is the Introduction fitted to this By putting us in minde of our name and Baptisme and so our vow and promise for performance of the aforesaid duties and devotions expressed and taught in those foure parts The Creed Commandements Lords Prayer Sacraments 53. How many points in particular in these foure parts 30. in all the 12. Articles of the Creed 10. Commandements 6. Petitions of the Lords Prayer 2. Sacraments 54. How are they else divided Into 10. heads or principall parts viz. 3. Parts or heads of the Creed 2. Tables of the Law and Commandments 3. Parts
Ecclesiasticall government to which subordinate and generall confederacies and Corporations mixed between private and publicke governments or societies Thirdly politicall duties of all sorts in all kinds of governments in the world whether Monarchy Aristocracie Democracie where there are commanders and subjects to command 34. What duty of Parents The love and care of them love or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis the fountaine of the other whence unnaturall parents that bring forth children and not care for them the care being seene in due providing for life naturally by 1. Nourishing them and 2. Bringing them up 3. Training them up in honest calling 4. Directing them in all matters of moment 5. Helping and storing for them as God giveth meanes For life spirituall by godly education instruction chastisement their prayers for them and blessings and the opposite hereof to be without naturall affection To traine them up in idlenesse and vanity To be neglective of providing for them or their education or instruction naturall or spirituall things or to curse and not blesse them 35. What the duty of children To answer their parents care and love with love and duty To reverence and obey them Matth. 21. 30. Eph. 6. 1. To stand in awe of them and submit to their instruction correction To preserve their parents goods and helpe them if need require To shew themselves thankfull as the Storke to her parents So a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if need or age require to help them with goods service reliefe To love and reverence them that be neare and deare unto them for their sakes Opposite to which is to neglect these duties not to love them but to hate revile scorn strike or deride them To be ashamed of parents contemne and despise them To be disobedient and unkinde To refuse or despise their instruction correction and to these heads or some of them may bee referred the duties of Tutors and Guardians towards Pupills and their Pupills towards them that as they succeed parents in government to succeed in fatherly love care and consequently Pupills to shew dutifull respects and love to them as good children to such their parents 36. What the duties of husbands and wives In generall mutuall love benevolence and conjugall fidelity in particular of the husband as head to guide direct and instruct protect cherish and defend provide things needfull and governe in loving sort giving honour also to her as the weaker vessell The wife as in subjection to her husband to acknowledge him her head reverencing fearing and obeying him being amiable and gracious seeking to please and cherish him be his assistant in the house and all duties of a good wife and huswife opposite to which is neglect of these duties and so his being his wives underling contrary to the law of nature and ordinance of God his hating striking or wronging her denying things needfull in his power or being too uxorious in in fond doting too imperious in rigour towards her As on her part her usurping dominion using unreverence unquietnesse causing trouble and griefe to him or being a crosse and not a helpe to him or idle at home or gadding abroad 37. What the duty of Masters To governe those under them with equity and moderation accounting them as children under us or brethren in Christ and fellow-servants in respect of our Master in heaven so commanding things lawfull honest possible and proportionable to their service paying their wages and wishing and procuring their good both in body and soule by instruction and else while with us and after esteeming them as our poore friends opposite to which is our neglect of them being too hard or tyrannizing over them commanding things unlawfull unpossible or too remisse in not correcting or not cockering them or suffering them in idlenesse not restraining and reproving them 38. What servants duties To love and reverence their Masters so to tender their credit and welfare submit themselves to their commands corrections and to be diligent faithfull and true thrifty and carefull to please their masters in all lawfull things opposite to which neglect and disobedience murmuring and answering againe idlenesse and unfaithfull wastefull and not carefull of their credit or displeasure 39. What the duties of other governours in Schools or other societies As they have the place of Fathers and Superiours to have a fathely love and care over them and their welfare opposite to which to neglect them or tyrannize over them and abuse their authority 40. What of the governed To demeane themselves with that reverence humility and respect as may become dutifull children to such fathers not neglective of their places or despising their authority to the disturbance of good order and bringing in impiety and hellish confusion 41. What duties of Ministers and Ecclesiasticall Fathers To be blamelesse and so behave themselves in their place that it may be to the edification of the Church both by their 1. Preaching in season and out of season 2. Their governing of the Church of God committed to them and their private families 3. Living and good example Opposite to which their inability and insufficiency impiety idlenesse and neglect of their charge or other irreligiousnesse prophanenesse or faults in preaching governing or living unworthy their place or calling 42. What duty of the people towards them Love reverence and submission to their Ministery and charge that they may performe their duty with cheerfulnesse not with griefe and so allowing liberall maintenance and their dues as those Elders that doe their duty well are worthy of double honour opposite to which hate neglect mocking or despising them resisting disobeying or abusing them denying or diminishing their dues with a mocking and a lying unto God Gal. 6. 6. or taking away and withdrawing them which is sacriledge or robbery and spoyling of God Mal. 3. 10. 43. What duty of Kings or Soveraignes In that high place and representation of Gods supreme authority the commendable exercise 1. Of that Soveraigne power in 1. making good Lawes 2. Seeing them executed 3. Creating Magistrates 4. Containing them in their duty 5. Mixing mercy with justice 6. Lawfull pardons 7. Waging war or concluding peace 8. Admitting or considering of high appeals godly to the glory of God justisie to the good of the Common-wealth II. Vertues of 1. Piety in all their actions 2. Justice in all their actions 3. Clemency in all their actions 4. Bounty in all their actions 5. Wisdome in all their actions 6. Fortitude temperance humility and generall all vertues to the good example of his subjects as Regis ad exemplum c. opposite to which is negligence and remissenesse in these duties bordering upon idlenesse or rigour degenerating into cruelty and tyranny 44. What subjects duties Honour obedience loyalty and service both with body and goods attended with love of their person desire of their welfare and prayer for their prosperity opposite to which neglect and contempt to speake evill or to curse him
that in nature assisted by grace will suppose free will 〈…〉 of supererogation 24. What ability then may we 〈…〉 Only that which is of grace in Christ and to that measure that may be acceptable though not perfect since God is pleased so to accept of our best endeavours 25. Whence are we to expect it From God the giver of all goodnesse and so who is only able to worke in us both the thought the will and the deed 26. What meanes to obtaine it As here is prescribed continuall and earnest prayer the effectuall meanes to obtaine grace and all other blessings from the hand of God 27. Is there such necessity of prayer then Yes as the naturall life cannot be preserved without continuall food no more the spirituall life of the soule in grace without continuall accesse of Gods graces and comforts to refresh and nourish it 28. Is there such need for the faithfull also to pray Yes both I. As continually standing in need of such comfort 1. To shew they are Gods children and faithfull servants 2. To pay their vowes and duties of praise and thanksgiving 3. To performe their obedience to him 29. What manner of prayer required As is here expressed continually earnestl◠and diligent prayer so said we ought at all times to call for grace by diligent prayer and to this purpose we are bid pray continually 1 Thes. 5. 17. 30. What further intimated in the question following this preface That the Lords Prayer is the most excellent platforme that we may desire of prayer and absolutely in it containing all that we need pray for and as a rule for our hearts and words to make request by so most reverently and religiously to be respected and used whence the reproofe of any that either I. Superstitiously neglect 1. It or sleight it 2. All set formes of prayer II. Ignorantly attribute too much to the bare recitall of it so religiously using it with vaine repetitions and babling III. Superstitiously use it to the expiating of sin by the only often repeating it c. 31. Why is it called the Lords Prayer As by him taught to his Disciples and in them to the whole Church so sanctified by his holy lips teaching and commanding it saying when you pray pray after this manner 32. Is it then meant in those very words No doubt after so good a Schoolmaster and in words so well couched in so holy perfect and absolute manner and for the substance comprehending all things necessary to be desired 33. What followeth The expresse requiring the recitall of the same prayer intimated so necessarily to be learned and religiously used by all good Christians SECT 2. The Lords Prayer Hypothesis of the Lords prayer here proposed the generall thesis of prayer and the nature definition excellency sorts order and rules of it come to be considered So the definition explaned and parts of prayer and order of them described as also the sorts or kinds of prayer among themselves compared and illustrated as of vocall and mentall of publick and private ejaculatory and others the difference and degrees of excelleney all of them excellent and usefull in their kindes the holy and religions use of set form of prayer in the Church of God and reasons of the same and how from all antiquity and by all godly men used whence also the Lords prayer by the Lord himselfe so propounded to be used yet none of the others in their due seasons to bee neglected but most necessary on the divers occasions of our life estate and callings to be religiously practised all of them and often as the many and continuall blessings of Almighty God are powred out upon us or presented to our eyes and remembrance the circumstances of prayer further set downe and declared of kneeling and the like gestures the order and rules and conditions of all true prayer the wings of prayer and how made so powerfull and why the prayers of the wicked prove so uneffectuall and unacceptable how we may pray or more to elevate our minds and inflame our zeale and affections to this divine duty of prayer in a due estimate of it we may consider the rare excellencie of it by the divine Elogies and other testimonies of holy scripture concerning it as likenise the exceed 〈…〉 and urgent nesessity pressing us on inciting us to this duty and lastly the admirable force or surpassing vertue and efficacie of true prayer which is of faith even to the obtaining of all our desires overcomming the greatest powers that are in the world the great dignity urgent necessity and wondrous efficacie of it here amply appearing from a survey of the reall worth right use and rare 〈◊〉 both effects of it to which may be added these further godly and profitable directions therein for the right use and practise of the same 1. REcite the Lords Prayer Our Father which art in heaven hallowed 2. What is here especially to be observed In generall what prayer is and how regulated In speciall this prayer the perfection and parts of it 3. What is prayer Oratio quasi oris ratio the calves of the lips or rather a devout pouring forth of the soule before God in our submission to his Majesty and ordinance and so honouring him 4. What in it to be considered The Nature Parts Sorts Rules of it whereby the Essence Matter Manner Order of it declared 5. What the nature or essence As expressed in the definition of it said to be the immediate worship of God by our calling on him in the name of Jesus Christ with devout pouring forth of the soule before him acknowledging his great Majesty and mercies and our owne miserie so desiring both for our selves and others supply of our wants and necessities from the fulnesse of his bounty and giving him praise for the same or more briefly thus a lifting up of the heart to God in the name of Jesus Christ according to his will in full assurance to bee heard and accepted of him 6. Why say you an immediate worship of God Because that though many other holy actions both at Church and else are his worship as preaching and hearing the word receiving the Sacraments sacrifice and obedience better then sacrifice yet none so immediately honouring him as this that primarily and totally respecteth it as tendring him in that very act our duty and so in the act honouring and worshipping him whereas preaching helpeth but our infirmity and prepareth us to this duty sacraments sacrifice and obedience and all other good duties in the service of God and his worship are promoted and made more acceptable by this and have as it were their best perfection from hence and thus this is the greatest highest and holiest duty that can be done by man and even Kings in this action though other great matters required at their hands doe the greatest matter that ever they can doe on earth and performe the holiest duty and most honourable and strongest for their
estate as whence a blessing on all other their designes depends and in this serving God in other greatest matters but themselves or the people and consequently David or Salomon himselfe more honourable on their knees at this duty then else in their greatest royalty 7. How meane you the rest 1. By calling on him the very act of his worship expressed in invocation or lifting up our heart 2. By pouring forth the soule before him the true effigies of hearty and devout prayer not of the lips onely but of the very soule and without which it is not prayer but onely a bare repeating as of the Creed 3. In the name of Jesus Christ the onely means and helpe we have to be either heard or accepted the foundation of our faith and confidence 4. By acknowledging his Majesty mercies and our misery the substance of confession that consorteth true prayer and so prepareth it even accounted a part of prayer 5. By desiring for our selves and others including petition and intercession the parts of prayer intimating our faith and charity as other parts of prayer intimating our humility and piety 6. According to his will the rule of all right and true prayer 7. By supply of necessities from his bounty what and whence we desire or expect it 8. By giving him praise the last part of prayer and as consummation of the former an effectuall new prayer for more blessings 9. By assurance to be heard and accepted the stability of prayer our faith without wavering without which no prayer can be acceptable 7. What are the parts then of prayer These foure 1. Confession of Gods Majesty and mercy our wants and misery humbly 2. Petition or craving the things we want faithfully under which deprecation for avoiding ill or danger 3. Intercession for the good of others charitably 4. Thanksgiving or prayses for benefits received and dangers avoided according to our bounden duty gratefully 8. What order of these As they are here remembred and so to be seene in our ordinary Liturgy and all other publique authorized Liturgies used and that most conveniently in all devout and godly prayer where first humble confession to God of his greatnesse and graces from the bottome of our hearts maketh us more sensible of our owne weaknesse wants and miseries which confessed likewise prepareth us in the second place to pray and desire supply of our wants from his bounty and forgivenesse of all defects from his grace and mercy and that not onely in faith for our selves so to bee heard for Christs sake but in the third place in charity also for others by intercession for their good and lastly with praises and thanksgiving for benefits received whereby more testifying his honour and our humility whereby we may appeare worthy of more blessings and this the ordinary use in all prayers though sometimes to be seene else intermixedly proposed 9. What sorts of prayer are there Chiefly either in regard of the 1. Diversity of the instrument the Heart Tongue Mentall or Vocall prayer 2. Diverse use and exercise of it Publique or Private prayer 3. Manner of conceiving it as With premeditation set formes of prayer Without premeditation and so Ejaculatory or short prayers Or of longer continuance 10. What mentall prayer All holy aspirations of sanctified soules silently in the heart thought breathing out and sending up prayer and praises unto God so Piorum desideria preces and of this their holinesse it is said Non vox sed votum non chordula musica sed cor Non clamans sed amans cantat in aure Dei And so Deus audit vota desideria cordium as Hanna when she praied though not heard to speak with her lips yet prevailing with God in her petitions 1 Sam. 1. 20. and Moses crying Exod. 14. 15. 11. What vocall prayer The uttering the wel conceived and holy vows and praiers of the heart with lips and voice so it may be noted that though mentall prayer may be without the voice yet vocall prayer cannot bee without the minde for if it be it is not praying but onely speaking the words of prayer that a Parrat may be taught to doe as well as his Ave Caesar. 12. VVhich the more excellent Both most excellent in their due use and time and mentall preferred as it is and seene to be the 1. Primary and proper instrument of prayer 2. Fountaine of the other and perfection of it 3. Best part of man thus employed in best use 4. Spirituall exercise of the best part 5. Directed in spirit to the father of Spirits and so most sitting to bee offered to that divine Majesty as also vocall prayer dignified in that it is 1. Comprehending both rightly used 2. Lending a tongue and further complement to the former 3. Profitable for others and use of edification 4. Vsefull to stirre up our owne and others affection 5. More publiquely setting forth the glory of God and thus both excellent and exceeding usefull in their kindes and either as excelling so diversly excelled by other 13. What publique prayer That publique service and worship of God performed by many Saints jointly together in the great Congregation 14. What private prayer The more retired and private use thereof whether of one alone or of more together yet in a more private manner as in a private house or family and to this sort referred salutations asking blessing saying grace and thanksgiving before and after meat 15. Which the more excellent of private or publique prayer As before was said of vocall and mentall prayer so may be said of these both excellent and right usefull in their kindes and in divers respects excelling and excelled by other for publique prayer more excellent in that it 1. Is a more publique honour and worship of God 2. Is a more generall service performed by so many 3. Is more representing the heavenly Hierarchy where myriads of Saints and Angels perpetually praise God 4. Is more powerfull with God as wherein the united force of many prayers joyntly ascend 5. Hath and more particularly may expect to receive a greater blessing promised as having a more especiall promise of blessing annexed to it whereas on the other side private prayer excelleth in that 1. It may be used more frequently at all good occasions 2. It may be exercised continually when the mind best disposed 3. It may be had when the other often cannot 4. It is the daily sacrifice when the other but the Sabbaths exercise or sacrifice 5. It hath a blessing also promised even when two or three are gathered together that God will be among them and never failed any good man of the gracious effect and so the frequency of this as at all times on all good occasions every day or houre or other season and as a daily sacrifice of a good Christian and when our necessities urge or devotions best enable us by such often use may seeme in some sort to countervaile the others greatnesse 16. What
are ejaculatory prayers The continuall breathing or short sighings of a sanctified soule on any good occasions breaking out into the praises of God either by desire or words uttered in briefe to shew the good desire motion or prayer of the soule and so many holy and good short speeches and sentences of divers Saints of God and holy Scripture are used to this purpose as these of 1. The Publican Lord bee mercifull to mee a sinner 2. David first My God my God why hast thou forsaken me Secondly Lord remember me in thy righteousnesse or according to the innocency that is in me or any sentence almost of his Psalmes 3. Nehemiah Remember me O God of thy goodnesse 13. 31. 4. And divers even set formes are prescribed on sundry occasions though generally such ejaculations are reckoned in that sort of prayer as a sudden cruption of a pious thought that is without much premeditation 17. What other sorts of prayer Both those larger prayers of the Saints of God on any good occasion though not without all yet without much premeditation speaking to God in the humble voyce of prayer as Gods Spirit doth give utterance and all set formes of prayer whether in private or publique used to the honour of God and so indicted for that purpose of which sort the praiers of many godly men in all ages are recorded for to prompt memory and helpe our weaknesse even many Treatises to be found written for that end and fitted to most particular occasions and persons many also even in holy Scripture and most especially that divine platforme the Lords Prayer 18. But doe not some despise or disprove these set formes of prayer Nothing so good that some will not dislike nor so bad that some vicious humour will not fancy so not to be stood on what some but what the best approve but that set formes of prayer may be religiously used is by many sufficient and good reasons proved in that 1. Every one and at all times when necessary to pray is not endued with so great a gift or ability and therefore fit to make use of such as these 2. Even in publique place not onely much inequality of prayer but confusion for want of uniformity would be found if there were no publique prayers used and prescribed 3. It hath beene the use of the Church of God from all antiquity 4. It hath beene approved of at all times and by the best and wisest 5 It is found by experience the weaknesse insufficiency excursions tautologies and impertinencies by tedious and idle repetitions in such as so much affecting singularity would onely have such unpremeditated stuffe for Gods publique and solemne service 6. In particular holy men recorded and approved in Scripture by Gods holy Spirit and have so instituted and used it as 1. Moses used the same forme of prayer when the Arke removed or stood still Numb 10. 35. 2. Aaron had a set forme of blessing the people with a kinde of prayer prescribed 3. David many Psalmes set formes of praises thanksgiving and prayer to be used publiquely as Psal. 91. for the Sabbath so did Asaph and others 4. The Apostles used generall and set formes of blessing 5. Our Saviour prescribed this excellent set formes of blessing 5. Our Saviour prescribed this excellent set forme of prayer John also having taught his Disciples to pray Luke 11. 1. 6. Lastly Gods solemne and publicke service must needs be often very slenderly and perfunctorily performed if not more disgraced by the confusion turbulency and other deficiencies in that holy action if it were not thus godlily cared for prevented what ever some few fanaticke or turbulent spirits may bable to the contrary or offer to trouble and disturbe the peace of the Church and good order or despise the same 19. What sorts of prayer chiefly to be used Even all sorts as occasion is offered by every one as they are able and though publicke prayer the chiefest as the most publicke and solemne worship of God and to be performed by all that a face of a Church of God may appeare upon earth in resemblance of that glorious company in heaven yet not any of the other sorts in their due times to be neglected 1. Not private prayer because that a daily sacrifice and may be offered more often and so acceptable 2. Not mentall neither for it is of our best part and best sacrifice and may be oftenest offered of any other 3. Not vocall because we should praise God with every member and especially our tongue the glory of man to the encouragement of others and stirring up our owne and others affections 4. Not set formes because provided to helpe our weaknesse that are sometimes so unprepared we want so good matter and words to move us as they afford 5. Not other ejaculations that are so holy and good aspirations of the soule nor other longer prayers if Gods Spirit be so present that we are able to have longer Colloquie and speech with God 20. But what if we use only some of these If we practise onely some of these and not others we may well want much comfort of soule and spirituall strength that otherwise we might receive if we used or practised to use them 21. But what if we neglect any of these or some one onely So much worse then the former as the neglect or contempt of any grace or goodnesse is worse then the not having it or not knowing our defect which with ignorance may seeme to have some spice or measure of malice and so if we neglect or use not publicke prayers it would argue us schismaticall or wretchedly prophane Or use not private prayers without grace and having only a forme of godlinesse without the power thereof Or use not mentall prayers it may shew little devotion or worth in our prayers Or use not vocall prayers want of charity coldnesse and much imperfection Or use not set formes arguing either presumption on our owne strength or scorne of others and their pious industry Or use not ejaculations and such aspirations arguing a deadnesse of spirit that on many or any excellent occasions not once look up ward when we might with these sharpe-pointed and piercing meditations ascend to God and up to heaven almost continually and so likewise in neglect of the former parts of prayer 22. How meane you that If we neglect or use not 1. Confession arguing a senselessenesse and stupidity of soule not considering Gods mercy or our own misery duly 2. Petition shewing want of faith and no lesse senselessenesse of our great wants weaknesse and miserable wretchednesse 3. Intercession for others a great want of charity and extreame coldnesse of devotion without hope almost to be heard 4. Thanksgiving arguing extreame ingratitude and unworthinesse of further blessings 23. What good meanes may be used to stir us up to these duties Even prayer it selfe to pray that we may pray better as scribendo disees scribere legendo disces
The Compleat CHRISTIAN And Compleat Armour and Armoury OF A CHRISTIAN Fitting him with all necessary furniture for that his holy Profession OR The Doctrine of Salvation Delivered in a plain and familiar explication of the Common Catechisme for the benefit of the younger sort and others Wherein summarily comprehended is generally represented the truly Orthodox and constant Doctrine of the Church of England especially in all points necessary to salvation By W. S. D. D. Hac est Porta Domini Justi intrabunt in eam Printed for the Authour 1643. This Treatise is divided into five Parts according to the five Parts of the Catechisme THe first Part Explicating the Title and Introduction in the 4. first Questions The Second Part Concerning the Creed or Articles of the Beleefe the summe of our Christian faith in the 2. next Questions The Third Part Concerning the Law of God or ten Commandments the Rule of our obedience teaching our duty and good works in the next five Questions The Fourth Part Concerning prayer and the rule or paterne thereof the Lords prayer in the 2. next Questions The Fifth Part The Doctrine of the Sacraments in the 12. last Questions with an Appendix Concerning holy Scripture and the due hearing reading and Art of meditating on the same To the thrice Excellent and Illustrious Charles Prince of Wales his Highnesse Most Noble Prince THough the present paterns of your Royall Parents and lasting Monuments of your famous Ancestors remaining in Memory to all Posterity may fully and lively deâ—â—â—iaâ—e and daily instructions of your grave and learned Teachers and Governours may most amply expresse the Portraiture of a true perfect and compleat Christian whereof the one may be said to enforme the other to enforce you to the imitation of their Heroicall vertues and graces in the Profession of Christianity the one guiding you by rule the other by example that it may seem nothing wanting to make you abound in such heavenly knowledge and Divine Philosophie yet since Nunquam nimu discitur quod nunquam satis discitur and no word is to be accounted out of time that may be spoken profitably whereby and so accounted of the wiseman as apples of gold in silver or transparant dishes and more especially since the subject of this discourse and Bafis whereon this Compleat Christian standeth and is founded so properly pertaineth as by the Lawes appropriated to those of the younger sort and your Highnesse the head of the Infantery On whom the eyes of all those Minims of Nobility and other the younger plants of this flourishing Kingdom are fixed and ready to admire your Princely expression and expresse the imitation of you in their action Let it not seem strange that I thus present this to you so properly to the younger sort and Primarily to your self belonging as Prince of the Youth and Prime Mirror of all those younger Plants The next Ages hope the story and glory of succeeding times or stay and prop of the flourishing of this famous Kingdom many things and of meane worth are usually and frequently I know offered unto your Highnesse and you have been pleased to accept of so meane dedication as of Grammar and other the inferiour sciences how much more to cast a favourable aspect hitherwards and to dayne your Graces acceptance of this Treatise of so high and heavenly a Nature as holy Divinity the Queene and Mistresse of all other Arts and Sciences bringing with her and bestowing on her followers such ornaments as best suite from the meanest to the Mightiest to all the Professors of true Christianity As this Treatise also may serve if need were to make not onely a Complementall but a Compleat Christian and afford to all as we ought to desire the good of all profit or contentment profit to the meanest who may learne by it contentment to those of riper Maturity who can best judge of it if many of ablest judgement and Masters in their Profession be not deceived Omne tulit punctum qui miscuit utile dulci. What the Authour faileth of this and of the generall good he faileth of his best vote who heartily desireth the spirituall and best good of all Such as it is it lieth prostrate with the Authour himself at your Highnesse feet onely begging such your gracious favour as good deservings or best desires do usually finde and obraine at your Princely hands So tendering his Orisons at the Throne of Grace for the aboundant store of all heavenly and earthly blessings for the continuall increase of your happinesse as your increase in dayes to Crowne and attend you The due and daily prayers of a faithfull and sworne Servant in that your Royall family sometime Chaplaine to your worthy and Illustrious Grand Mother of blessed Memory and no lesse for many other respects in all dutifull observance to your Highnesse Most Humbly Devoted Ever William Slatyer The Table or the Contents of the whole booke divided in five parts THe First Part Concerning the Title and Introduction The Second Part Concerning the Creed The third Part Concerning the Commandments The Fourth Part Concerning Prayer The Fifth Part Concerning the Sacraments with an Appendix The Contents of the first Part devided into five Sections THe First Section discourseth of the Title of the Catechisme The Second Section Treating of the first Question The third Section of the second Question The fourth Section Of the third Question The fifth Section Handling the fourth Question The second Part divided into 13. Sections THe first Section whereof is of the fifth Question and of the Creed in generall and of faith The second Section a more particular explication of the Creed The third Section more neerly following the words of the Creed and the first Article thereof The fourth Section of the second Article of the Creed The fifth Section of the third Article Christs incarnation The sixth Section of the fourth Article his Passion The seventh Section of the fifth Article his descent into hell The eight Section Concerning his exaltation in five and sixe Articles The ninth Section of the seventh Article his coming to judgement The tenth Section the eight Article Concerning the holy Ghost The eleventh Section of the ninth Article Concerning the holy Catholique Church The twelfth Section the 10. 11. and 12. Article concerning the priviledges of the Church The thirteenth Section Of the sixth Question concerning the summe of the Creed The third part of the Catechisme divided into thirteen Questions THe first Section the seventh Question of the law in Generall The second Section the eighth Question of the Commandments and the Preface to them with divers necessary rules The third Section Of the first Table and first Commandment The fourth Section Concerning the second Commandment The fifth Section Concerning the third Commandment The sixth Section Concerning the fourth Commandment The seventh Section Concerning the fifth Commandment first of the second Table with some other necessary rules The eighth Section Concerning the sixth Commandment The
masters and all Ecclesiasticall officers to have it or to see it taught accordingly Of Confirmation and how though not a Sacrament nor superstitiously to bee abused nor contempiuously or contentiously to be refused but decently and conveniently to be used and so not expunged nor neglected but retained for divers reasons here expressed The matter or subject and division of the Catechisme What Religion is and the covenant betweene God and us and duties implyed in the same in explication of which duties is the summe and substance of the Catechisme so divided into three parts or otherwise into foure or by some into five parts How this Catechisme differs from others and in what things but in generall the same with others and in this difference how this Catechisme is of the most convenient order and method that may be both in regard had to the Liturgio and naturall order of the parts therof The particular points in it handled to the number of 30. Or otherwife 10. principall heads in the foure parts aforesaid Question 1. WHat call you the Booke of the grounds of Religion As it is expressed in the Title and superscription and seene in the Title-page and Frontispice of the same 2. How is that A Catechisme 3. What meaneth that As the word signifieth an Instruction understood in Religion and the grounds thereof 4. How usually By question and answer for the benefit of the lesse skilfull there intended 5. Whose benefit named Children and by them to be learned 6. When Ere they be brought to the Bishop to bee confirmed 7. To what end To bee thereby more publiquely approved sit and able to be admitted to the Communion to be sureties and Godfathers to others and their own sureties as it were released they being then able to make profession of their faith themselves 8. What then note you here principally in the title 1. The name of the Booke a Catechisme 2. The exposition of the name an Instruction 3. The illustration thereof by the use of it being to be learned 9. What note you in the use 1. The persons that are to learne it children 2. The time when to be learned before theâ— be brought to the Bishop 3. The end to be confirmed 10. Who are accounted children Either primarily children in yeares the younger sort servants and apprentices Or secondarily in understanding and discretion Whosoever are not yet sufficiently instructed though perhaps more ancient and stricken in yeares As 1 Cor. 3. 1. Heb. 5. 13. 11. How are children in yeares to be instructed By teaching and examination according to the Common Catechisme by question and answer in the Church and else 12. How others By being present and hearing Others so examined The Catechisme expounded 13. Is it necessary that all others should be present as well as children Yes both 1. for the incouragement of the younger sort and of one another 2. To encrease their owne knowledge that can never be too much and too often found scarce sufficient 3. To make them more able to instruct and direct others especially they that have charge of families 4. And that if shame to acknowledge their weaknesse should hold them backe from learning these grounds of Religion yet so by often hearing the younger sort taught they may learne them 14. Why should they learne it For many reasons As 1. For settling mens judgements in the truth being well grounded in the principles of religion 2. So the better to discover and avoid error 3. More profitably to read and understand holy Scripture 4. To heare Sermons with better judgement and profit 5. To be able to examine ourselves of our faith and duties to God and man and especially in our devotions and use of Prayer and The Sacraments 6. To be able to render answer and account of our faith and hope 7. The better to teach and admonish others in their duties if occasion be offered or that we have charge of family or else 15. But why this Catechisme above all others For Necessities sake in some respects Conveniency diverse otherwise How of necessity In regard of the authority commanding it and to shew our obedience to the same Rom. 12. 16. How else of inconvenience In divers respects both of the Matter and Booke it selfe Persons and their good 17. How in respect of the Booke it selfe As being so usefull and convenient as any and most 1. Short 2. Plaine 3. Pithy And so very easie to be understood remembred and carried away containing withall the summe and substance of Religion 18. How in respect of the persons 1. For unity sake in opinion and avoiding of schisme and seeds of heresie sowne often by diversitie of Religion doubtfully by divers set forth and understood 2. Uniformity sake and avoiding of confusion that so all may know and take notice of what is to be Taught by the Minister Learned by the People 19. What benefit thereby An excellent harmony as of truth in it selfe so of the mindes of men in that truth uniformly taught in all places and congregations after the same order that what persons or into what places soever as from Parish to Parish often removed none need to be to seeke in their answers of what is required to be knowne this Catechisme being so generally taught and received which otherwise might happen disorderly with confusion by diversity of Catechismes 20. How is it then to be taught to the best profit of the people According to the directions of authority to this purpose By Examination in propounding the question and receiving the answer Exposition of the sense and meaning of the words for further benefit of all the hearers 21. How is the time prescribed Here expressed as abovesaid before confirmation 22. How else to be understood Before they may 1. Be admitted to the holy communion 2. Be admitted to bee Godfathers and Godmothers or sureties for any as requisite to be able 3. To answer for themselves before they undertake for others Or can profitably and well Either Reade holy Scripture or Heare Sermons or the same expounded 23. This Catechisme then generally pertaines to all Yes as enjoyned either to be 1. Learned by the children as aforesaid 2. Taught by the Ministers and others as by 3. Masters of families and Schoolemasters enquired of by others as by the Ecclesiasticall officers whom it concernes in case and cause of religion 24. How is it then to be taken notice of so to be ordered and exercised 1. By the Ministers who may call upon the masters of families and Churchwardens to see the masters bring the youth and all to bee present at that exercise or cause them to bee presented 2. Churchwardens who must see it done or presented if neglected 3. Bishops either By his Archdeacons Officials and Ordinaries who are to enquire after and punish the neglect Himselfe and his Chaplaines who are also to examine the sufficiency of youth brought to be confirmed by the same 25. Is Confirmation then necessary Yes after a
is bare Idoll service idolatrising or offering Idolls in Gods Temple and to him in stead of true worship and which is before God but as Cains sacrifice or the Jews imperfect offering which the Prophet told them was no more accepted of God then if they cut off a dogs necke oâ— offered mans bloud rather an abomination then devout action 32. What is it impenitently to goe about Christian duties To offer Idol service also as not performing any true service so seeming with unwashen hands to prophane Gods Altars in offering what is abomination to him as what he requireth not Esay 1. 12. or what maketh him more angry by such presumption and the Divell thereby honoured more then he by worshipping as it were his Idol and defacing Gods Image the soule bringing in it the hatefull character of the Beast into Gods house comming without penitence 33. What are then the holy duties in the true worship commanded The substance of the true worship of God in 1. The old Testament by God prescribed intending to prayer the word sacrifices and sacraments 2. The new by Christ the devotions of prayer also hearing and handling of his holy word right use of Sacraments 34. What in prayer to be considered The parts or kindes of it order or direction in it 35. What parts The universall parts and comprehension of all sors of prayer whether 1. In humility confession of our selves of our wants and miseries Gods greatnesse excellency and bounty 2. In necessity petition of what we want desiring to bee supplyed from his mercy and bounty 3. In charity intercession for others 4. Thankefulnesse offering praise and thanksgiving for blessings 36. What is confession A fit exordium to all prayers confessing both the great majesty mercy and bounty and other soveraigne excellencies of God the fountaine of all goodnesse to erect our mindes to him of whose fulnesse we hope to receive grace The great vilenesse misery and unworthinesse of our selves that come before him The great want and misery we sustaine in our soules or bodies for which we desire his mercy and goodnesse whence our petitions 37. What Petition Our humble request in what respect soever to receive any grace or gift from him the 〈…〉 and giver of all goodnesse wherein to bee heard and accepted required faith fervency constancy 38. What intercession That sympathyzing effect of charity whereby we not only desire our owne but others good yea and pray for others as earnestly as for our selves and for our selves only as it may be also for the good of others and glory of God with assurance that thus we may onely hope to be heard and no further can our prayers be effectuall for our selves then our charity fervent in desiring the good of others 39. What is thankesgiving The true token of a religious minde and most effectuall kinde of prayer by praises and acknowledging the giver and former blessings pulling downe new graces which God can never withhold from such as be thankefull which perfectly expresseth the former devotions and prayers were not vaine but holy and gracious 40. What opposite vices Neglect and carelessenesse remissenesse and arrogancie in prayer security coldnesse hypocrisie uncharity and unthankefulnesse 41. What order and directions in prayer To consider 1. to whom 2. in what manner 3. for what things 4. the circumstances of time place and persons to pray 42. To whom To God the true and living God and to him alone and not to any Saints Angels or other subordinate meanes mans idoll or creatures to exhibite this sacred and divine worship 42. In what manner In the name of Christ the only Mediator aid of Gods Spirit helping our infirmities Rom. 8. 26. and so with faith and understanding in spirit and truth according to his will presented preparation of soul in all humility and reverence Attention of heart Intention of minde Circumcised lips and heart in godly meditation to speak to Gods honour opposite to which precipitancy rashnesse and offering the sacrifice of fooles calves of the lips without the heart and as without holinesse without acceptation 43. For what things For good things and that may be for 1. our owne and others good 2. glory of God Opposite to desire unlawfull and ill things from God the fountain of all goodnesse or good things to abuse them to our owne and others hurt and his dishonour 44. What circumstances For time all times especially Sabbath and solemne feasts his publicke service and worship For places all places on all occasions especially his House and Temple dedicated to his worship and this exercise the house of prayer in which a blessing attending For persons all persons publicke and private especially the Ministers and for all persons praying and making intercession and giving of thanks for all men and especially for Princes and magistrates and those of the houshold of faith of Gods house the Church 45. What concerning the hearing and handling the word As a prime part of his worship for the edification of the people and training them to his worship wherein the office of teacher hearers to bee considered 46. What the teacher The Pastor or Minister to bee endued with sufficiency of gifts and willingnesse to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sent of God ought to doe his office in His explication of Scriptures according to the analogy of faith and right dividing of the word of God His application to the hearers best use and instruction by doctrine confutation exhortation reproofe or consolation and for such Ministers fit educatiion in Schooles for preparation and provision to be had for maintenance in their charge opposite to this the unable unwilling and dumb idle and idoll Ministers making merchandize of the word and intruded to the destruction of many by simony and sacriledge that like Judas betray Christ part his garments among them and pull on their heads the guilt of murdering soules 47. VVhat of the hearers Their duty and diligence required Before hearing 1. Preparation of affections and soules c. 2. Comming to and presence at holy exercises 3. Removing all impediments In hearing attention alacrity meeknesse and desire to learne After hearing meditation and conscience carefull and conscronable practice Opposite to which absenting themselves and unpreparednesse to heare drowzy dease cares and unprofitable hearing forgetfulnesse and unfruitfulnesse without cart or conscience of good duties afterwards which are prophanations of Gods worship 48. VVhat of the Sacraments The carefull holy conscienable and religious administration use and receiving of them to bee performed on all parts both by the Minister and people opposite to which the negligent prophane and superficiall or irreligious use or rather abuse of them and the like of all other holy rites and ceremonies whose due use may promote neglect abuse or contempt doth hurt and impaire the true worship of God 49. VVhat say you of fasts and feasts 〈◊〉 and if well used yeelding Furtherâ—nce to the true worship of God The one holy
glory though their confusion that oppose it as seene in Pharaoh Herod Sennacherib and all Tyrants and who art thou in his hand that art so hellishly disposed that thou carest not to despite and despise God and blaspheme though thou goe to hell with shame and confusion 56. What the commination That they shall not be held guiltlesse but so guilty and beare the insupportable burthen of their sinnes that will presse their soules to hell as the most fearfull estate curse and punishment so signified and so too plainly seene in such blasphemies who commonly are as it were 1. Given over to a reprobate sense in lying filthy talke drinking and prophanenesse and vanity with this abuse of Gods name 2. Insensible of their sinnes by Gods just judgement in neglect of all holy duties of prayer and Gods honour with scorning and mocking at his Sabbaths or any reproofe though most just 3. Set downe in Gods booke for damned persons even condemned already bearing that palpable marke of prophanenesse like Cains marke in their foreheads that he that hath an eye to see may see them stand guilty and the sentence that they may reade in their conscience of heavy condemnation even written in their foreheads that every one may read it to their shame who shamed not to dishonour Gods holy name 57. Whence this so fearfull commination More fully to manifest the Lords fierce anger and jealousie as against idolaters and those that prophane his worship accounted to hate him in the second Commandement so here against all other prophane wretches that shall abuse his most holy name and any other way derogate from his glory which hee is most jealous of and will not give away or part with to any other much lesse lose it with contempt he chiefly standing on and above all things highly prizing his honour 58. But what followeth The fourth Commandement in a fourth respect also in regard of the due celebration of his Sabbaths aiming at the setting forth of his honour SECT 6. The fourth Commandement The Analysis of the 4. Commanaement shewing the parts and duties therein commanded and abuses opposite so prohibited whether intimated or more fully expressed where first the duty of sanctification of that day of rest called the Sabbath and of thh Christian Sabbath or Lords day with the reasons of the difference and alteration thereof but perpetuall necessity of the substance and duties of the same and our Christians Sabbath or Lords day proved to be established by many reasons and arguments as by the Lords oweâ— doings the Apostles preaching and doctrine or constitutions as received from the Lord himselfe to be understood as well as the practice of the Church directed by his Spirit according to his promise and who oppose it but troublesome and unquiet spirits or fanatick and fantasticke Schismaticks too commonly to be sound So of the rest and right use and observation thereof on the Lords day in holy duties and workes of piety and charity or of necessity on truly urgent not every frivolous occasion The factious schismaticks overnicenesse here as well as others loose prophanenesse deserving worthily to be taxed that on both sides disturbe the peace good order and peace of the Church the one of them prophanely with negligence contempt the other sedititiously with malice and disdaine to avoid both which extrenes and keepes an even and equall course betweene them we are carefully to distinguish betweene the morality and ceremony in this Commandment how far forth in the substance of it for the morall duty to God-ward perpetually to be observed and how for the ceremony and legall observances many of them interwoven with the said duty with which to the Iowes-ward in that Churches nonage as it were before Christs appearance in the flesh It was burdened but as now freed of them it ought to be discharged and so in that particular for the time among many others with them respecting the creation the greatest benefit ever till then manifested to be remembred by and in it now altered and the duty yet unchanged to the remembrance of a greater our redemption in that change of the ceremony not duty by us now principally respected and thus as we see by the Churches authority and power with sufficient warrant from holy Scriptures ordered and established whose power in that point to change it and wisdome in so well ordering it guided by Gods own president and direction of his blessed Spirit is here amply demonstrated and to be justified against the malevolent oblatrations or detractations and calumnies of any factious humorist and separatist whatsoever and thus the substance of the duty in the morality of the Commandement remaining entire to all holy intents and purposes the onely the illegall shadow removed is by them into a more divine respect and better for us Christians as more suting with our Church altered or changed and divers objections against it of no great moment the truth well weighed are hereby and withall answered as especially the Iudaizing faction and fancies confuted and so next for the due observing and sanctification of it we are to take notice of the rest and holy exercises commanded and others permitted for recreation and comfort of our weaknesse nature not to make a riotous revell or drunken Bacchanalia of that day as neither otherwise to prophane it by ordinary worldly labours or other Iewish superstitions or vain unlawfull and wicked exercises of any sort spending that so set apart and sanctified time to remember that rest and sit our selves to the same by removing the impediments using the helps studious to fit our selves to both private and publiqus duties of the day as well Minister as people the opposite which is here farther deciphered and in divers points particularized or especially the more common and enormous offences The use and reason of other Sabbath or holy dayes ordained and appointed by the Church as well in the times of the Old as New Testament as in particular many both feasting and fasting dayes set apart for divine worship the farther explication of the Commandement in the permission command of the six dayes for labour and works of our vocations whereby the Sabbath may be the better sanctified which as most necessary is sostrictly urged for the honour of God the generall good and besides other reasons even the very example of God himselfe so resting on it and blessing and sanctifying it 1. VVHat is the fourth Commandement Remember that thou keepe holy the Sabbath day six dayes shalt thou labour c. 2. What contained herein The Commandement in these words Remember c. The explication and illustration of the duty Six dayes c. The reasons of the duty and Commandment taken both from the Creators own example actions as well as the creatures profit necessity and duty But the seventh day is the Sabbath of the Lord thy Lord c. 3. What is the order of this Commandement to the rest A fourth duty as fourth in
place appointing and establishing the time allotted to his publique service and worship his honour being the maine scope of the first Table And as it is to be set up in our hearts the intent of the first Commandement And as his outward worship rightly performed the intent of the second The glorifying of his name in all things the intent of the third The rightly observing of his Sabbaths the appointed times of his worship the intent of this fourth Commandement 4. What manner of Commandement An affirmative inferring and enforcing his opposite negative viz. to remember to sanctifie the Lords Sabbath and not negligently to let it passe or prophane the same 5. What the affirmative part 1. Our duty to sanctifie the Sabbath by setting a rest apart sanctifying the rest by holy exercises 2. Our duty to be mindfull and carefull of it so to remember to sanctifie it by preparing our selves using all good meanes removing impediments 6. What the negative part The forbidding of the prophanation of it by not setting apart a rest misspending it in any superstition idlenesse vanities sin c. The passing it over in forgetfulnesse by unpreparednesse neglect or contempt 7. How the parts and duties opposite seene opposed The sanctifying opposite to the prophanation of the Sabbath and holy exercises to the mis-spending it in ill actions The minding it opposite to forgetfulnesse and drowsinesse therein as the preparing the soule to that holy and fit celebration thereof opposite to neglect contempt or unpreparednesse 8. What is the duty of sanctification of the Sabbath The setting apart a day of rest and exercising our selves therein in such holy duties as the Lord requireth 9. What day is so to be set apart The seventh day so he appointeth and alloweth the six dayes for our labour whereby we with more chearfulnesse and readinesse may sanctifie his Sabbath the seventh 11. How is it that our Sabbath differeth from the Jewes Sabbath For divers reasons as to shew that the old Law hath given place to the new and so the Jews Sabbath to this of Christians That the ceremonies are vanished and what was ceremoniall in this vanished as the time altered though the morality remaine That the Sonne of Man indeed is Lord of the Sabbath and so hath power to alter it 11. How prove you this Commandement to be merall and perpetuall For that it is ranked there among the rest of the Commandements that are morall and to endure as well as from the necessity of it no lesse to us and to the worlds end for Gods honour then it was to the Jewes and all the holy Patriarkes and Fathers from the beginning and therefore vaine and impious is their assertion that as a ceremony would have it passed and vanished or account it needlesse or a burthen whereas it is indeed to all good Christians comfort and the especiall honour of God 12. What necessity of a Sabbath For divers and weighty reasons such as these 1. That the faith and obedience of men may hereby be exercised more particularly in setting themselves apart from worldly businesse what haste soever and dedicate themselves and this time holy to the Lord. 2. That concord and unity Doctrine and Gods service may be maintained which without this meanes would hardly be effected but confusion would follow every one let loose to his own will or fantasie as commonly so many heads so many opinions 3. That love and charity and all graces were encreased by publicke teaching the duties required and reproving the vices as it is done by Gods word preached then whereby the good and vertuous encouraged the vitious shamed 4. That Gods service and publicke worship may be thus upheld that else were like to decay if men left to private devotions had not such publicke meetings some forgetting others nelecting all duty and most that did not ignorantly or superstitiously performing the same 5. That more acceptable service to God performed when prayer and holy duties so publickely exercised by all as many brands making a great flame so the prayers of many with greater fervency ascending up to God and every good servant of his more enflamed by joyning with others in these holy duties 6. That it may be for rest to the very servants and cattle that else groning under their yoake may be too much grieved by unmercifull minded masters without relaxation 7. That it may be a difference between Gods servants and the heathen that know not God by such sanctifying the Sabbath and so be a signe to us of that eternall Sabbath and rest in Heaven wherein as we are taught we may meditate how with Saints and Angels we all doe enjoy Sabbath dayes recreations of singing hymnes and Hallelujahs as we shall the prayses of God for evermore 13. But is not a Christians Sabbath every day Yes in spirituall rest from sinne and private satisfaction of the soule in practising of holy duties sitting a godly life not to forget thereby or neglect the publicke service of God on his appointed Sabbath whichevere to dishonour God most of all and bringing in confusion and iâ— religion 14. But since the Jewes Sabbath altered may not any Christian make or set out what day he please for Sabbath Nothing lesse for it were not onely temerity and presumption to break the Lord and his Churches institution as may be shewed but the high way to Atheisme and Irreligion when if every one might set out what Sabbath he pleased one setting out one day and another another there would be no day in effect kept holy and so not onely no order and uniformity but even no unity or charity and likely much uncharity jangling and dissention and consequently irreligion 15. How then is our Sabbath to be shewed or proved or established instead of the Jewes Sabbath Most firmly against all obstreperâ—as clamors of gainsayers 1. By the Lords owne approving and sanctifying it who is the Lord of the Sabbath 2. By the Apostles doctrine and continuall practice and keeping the same 3. By the whole Churches and all holy mens uniforme practice and consent ever since 16. How by the Lords owne doings Most plainly by his 1. Naming or giving his name to it in holy Scripture as Apocal. 1. 10. called the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the Lords supper the Lords people and his Church or the like so his day 2. Sanctifying it by and with his First resurrection thereon and finishing the worke of our redemption and resting on the new Sabbath as God the Father the creation on the former Secondly presence and divers appearances to the Apostles on the same day at their holiest and Sabbath dayes exercises as I. To the women and the Disciples and Mary Magdalen at the first II. In the morning John 20. and to Simon III. And to the Disciples in the way to Emaus Luke 24. 34. IV. And to the Disciples and Thomas with them John 20. V. And at other times and to Saint Iohn in
no more now safe to alter it and shew such lenity nor well indifferent having been already so solemnly chosen concluded on and decreed on though absolutâ potestate they may or with more shew of reason they might have done it yet thus limitatâ dispensatione and congruè they may not with which we may well stop the mouth of inconstant curiosity and hold our selves relgiously and christianly resolved 35. This is then your resolution It is and of all the gravest Divines moderne or ancient keeping the morality of the Commandement and letting the ceremony passe or so much of it as not concerneth us and had a rollish of the legall pedagogie and servitude so whereas the morall law was written in the tables of our hearts in more plaine characters at the creation but by the fall was so defaced that we now want discipline in most things or divine revelation to instruct us yet thus farre even depraved nature straight sees the morality of this Commandement that as God is to be worshipped so a time as well as place is due unto it but then that it should be on the seventh day onely divine revelation or Gods instruction can shew us wherefore as not else knowne God addes that reason from the creation which now by his will revealed is the secondarily morall and positive part of the Commandement with the sanctification of it and the rest so far as serves to the sanctification of it the rest of it involved in ceremony with the particularity of that seventh examplar'd by the creation the greatest benefit then to be remembred and God praised for it though a greater our restauration by Christ in expectation and promised and now chiefly to be remembred on it and the no small cause or reason of the change which thus followes on the former reasons for that when God had so portion'd it nature enformed by grace cannot but acknowledge God the wisest and his wisdom best so follow his choise of the seventh rather then any other number and Christs honouring and so demonstrating this seventh by his blessed actions performance of that our restauration resurrection preaching and apparitions on it even shewed his election and confirmed the change which his Church by such directions of him and his holy Spirit stedfastly embraced so the first seventh with the strictnesse pedagogie and servitude under legall ceremonies as the ceremoniall part of it expiring the morall part remaining that second seventh our Christian Sabbath was so chosen and decreed in imitation of the former as many things else corresponding in the Christians and Jewes pollicy conveniently enough acknowledging Gods instruction by patterne where expresse precept not found or plaine and punctually existent which so now decreed many offences in the breach of it for Gods precept is wrapt up in the precept of the Church which if broken both Gods fourth Commandement and his precept to obey the Church and i withall the Churches precept and power are with t in breach of the Sunday despised broken and contemned 36. It seems then as strict if not stricter and heavier then the Jewes Sabbath In the offence as heavie at least though in the performance easier as the burthen of ceremonies vanished with which it was overrated and that strictly to the letter that even no workes might be done as they interpreted it and the rest as scrupulously burdened by their traditions whereas now the rest is fitted to the service and sanctification of the day more then to the ceremony and the workes more spirituall in prayses that then in sacrifices and for the scrupulosity of other works even good workes by them as they by our Saviour reproved we are so allowed works of 1. Necessity of our selves 2. Charity or mercy for the necessity of our poore brother 3. Piety in the sanctification of it for God or workes of Necessity for our selves though not of our callings but fitting us to the better sanctification of the day Mercy and charity for the necessity of our poor brethren fitting the day and our devotion as honouring God with our substance Piety proper to the day for God and sanctification of it to God as honouring him with our selves and soules and with all such laudable recreations allowed by the Church and Christian Magistrates as may make it a joyfull feast not sorrowfull fast which is not the nature of it or a festivall of rejoycing before the Lord wherein to be seene a Christian liberty from the legall servitude and burden of the ceremonies as well as the threats and curse laid on it and other traditions like those of Touch not taste not handle not not to kindle fires dresse meat and many more like cumbring it but now removed besides allowance of more comfort in gracious manner to celebrate it as a joyfull and solemne festivall to the Lord and so a liberty of grace to more alacrity in piety not out of licentiousnesse to prophanenesse though moderate recreations approved in the eye and judgement of the Church and State to avoid some else worse inconveniences are allowed that yet shall not hinder the duties of the day required of which more hereafter And whereas some object why then is the Epiphona or prayer for enclining our hearts to the keeping of it added to the end of it as well as of the other Commandements if it be not punctually in all respects as they to bee understood The answer is plaine from that before taught that it is so added for that part of it that it agreeth in with them for the morality of it so far as that extends which is as it is now by the Church enjoyned it being as we see in all points so fully by the Church delivered demonstrated and explained how farre it is morall and how and in what manner it is in force and by us to be observed Nor boots it them to say Why was the time so punctually commanded and determined more then the place both circumstances being equally materiall to the worship if not wholly morall in the Commandement and so precisely and punctually to be observed for that it appeares the time was present and in their power to observe it and so determined besides that that it was a signe to difference them from other nations then appointed whereas the place that was to be appointed was not yet attained unto as appeares by that so often repeated in the Law When you shall come to the place which the Lord your God shall chuse to put his name there viz. the Temple at Jerusalem in Canaan they being then in the wildernesse or at most the plaines of Moab but had the Temple as well as the Sabbath beene there expresly mentioned and determined yet both Temple and Sabbath being in effect for that particular but types and shadowes of better things to come with other ceremonies of servitude and legall observances then and there to be performed were to expire in the Messias so farre as they were types
and shadowes and so have already had their solemne funerals and obsequies as dead and buried and new in their roomes substituted but as the appointing other feasts and Sabbaths both by God himselfe as well as the Iewes Church besides this seventh the Lords Sabbath and other houses of prayer their Synagogues besides the Temple even whiles the Temple stood as well as since were held no breach of the Commandements concerning them rather inlargement and illustration of either in making the worship and duties more publique and generall or for satisfaction and recompence of the neglects in the due observation visiting and sanctification of them that was required so the Christian Sabbath and Churches thus substituted and succeeding the former and in place of them might well bee accounted no breach but enlargement of the Commandements with the dispensation and illustration of Gods graces in more ample manner and measure shewed and bestowed on the whole world the duties made more publique and illustrations and the morality more illustrated by it 37. How shew you this Cleerly and plainly enough both in the Temple where for a particular one or a few Synagogues besides now so great a multitude of Christian Churches over the whole world are seene with Gods solemne worship in them most religiously promoted and in this particular of the Sabbath where the creation and onely temporall deliverances were by it remembred though spirituall ones that were hoped shadowed in it now the spirituall ones that are performed in it and by it remembred and that great worke of redemption so graciously promised and performed on this day the new and Christan Sabbath consummate and shewn to the world in the glorious resurrection of our blessed Saviour and the comming of the holy Ghost and thereby as demonstrated and honoured as it were universally published and both duty and morality of it more illustriously declared And thus we see how the strict observances servitude and legall types doe not concerne us or our Sabbath nor in all respects and circumstances to bee pressed on us as some prone to Judaizing have done yet though not the ceremony the morality to us fully extended and the Commandement though not literally and punctually in all points by us to be observed nor our Christians Sabbath so in it expressed yet expresly included for the substance and all due observance virtually intended whence what is done is so done and on so good grounds by the Church that were it to doe again the order and change of what is therein changed the Church could well doe no other then as is therein already established so little reason have our Novellists in their clamours raised against it and study of contradiction and thus much of the scruples cast in the way concerning the same it followes how wee Christianly ought to celebrate it and conceive of it in the rest and true sanctification of it 38. How is it ordained a Sabbath or rest Not onely for the servants and cattell though for their sakes also ordained but much more for the rest of the soule to be thereby fitted for spirituall exercises of the day 39. How the rest 1. From sinne the best Sabbath and spirituall rest of the soule else in vaine to rest with the body and the soule busied in sinne or vanity 2. From perturbations of minde better to attend the Lords businesse and that dayes duties 3. From ordinary workes both we our selves and all that are ours Whether of Speciall times as sowing reaping c. Or speciall callings c. Or generall import for the Commonwealth that may be done other times 4. And from all disturbance of this as Fayres Markets Courts c. 5. From worldly speeches words and works better to attend heavenly things and Gods service 40. How the sanctification of this rest By holy duties such as besit the Lords day to be exercised and our duties thereon imployed 41. What duties are they The chiefest best and holiest that can bee done on earth so best beseeming that day viz. pertaining to I. Gods honour immediately 1. Prayer or speaking to God c. All such holy and common service 2. Reading and preaching and hearing it which is Gods speaking to us 3. Singing Psalmes and thanksgiving 4. Administration and receiving the Sacraments 5. Holy meditations conference c. II. Men and so Gods honour secondarily workes of 1. Mercy to releeve the poore 2. Peace charity and love to visit the sick comfort the distressed and to make peace c. 3. Necessity as of wars or in First helping the oxe or asse from perishing much more a soule or Christian in any deepe necessity or Secondly casualty as of fire and helping out of danger a woman in travaile and the Lord healing the sicke c. which are accounted sit Sabbath dayes workes and duties and not onely permitted but even commanded to be done and so as the Priests must labour in sacrifice the Ministers greatest taske this dayes exercise 42. Are there not other workes of necessity Yes but permitted onely for avoiding inconveniences as necessary workes that cannot bee shunned for natures necessity as dressing food setting things in order and such houshold businesse which not to doe with decency were to offend in the Jewes or Iewish superstition not considering the Sabbath was made for man and not man for the Sabbath 43. How are they then permitted For the better and more carefull celebration of the Sabbath with more decency and conveniency and so a Sabbath dayes journey 44. How is that Not for any worldly occasion at all allowed but for the performing of any the foresaid duties so to goe to Church or about any such godly workes and without disturbance of the greatest or best duties or as may best further them and the service and honour of God 45. May not the poore then be suffered to worke for necessity Nothing lesse for all are bound and they also must as labour the 6. dayes in the seventh rest in obedience expecting his blessing on their honest labours which shall thereby bee either sufficient for their content or his mercy will stirre up charity for their farther reliefe 46. Js the whole Sabbath to bee spent in such holy exercises Yes to our weake ability the best wee may especially the principall times allotted to Gods publique service and duties by the Church enjoyned not to be neglected and for the resting in godly sort as may beseeme Christians and the Lords day so in godly meditations singing Psalmes and other good exercises 47. But this may seeme burdensome and make the Lords day grievous It may be to the raw and unexercised Christian but to the best it will be most comfort the holiest and best spending of that day and most glad will they be of ability to performe both the best exercises and most of them as comming nearest Saints and Angels doing Gods will and the best things with willingnesse and alacrity 48. But is no relaxation of such exercises
or recreation allowed Yes we have liberty to refresh and cheare our selves with those things that may comfort our weak nature and make us more able or disposed to celebrate the day as a festivall and day of joy unto the Lord for so it is and the Prophets expresse it so and as we have flesh about us as well as spirit and a body of dust the Lord who knoweth this our weaknesse appointeth the best things of the earth if we serve him for our comfort as in Paradise so on his Sabbath even to our bodily delight as the comfort of the soule so farre forth as it may helpe not hinder the hallowing of the day and expresse a holy not heathenish feast or drunken Bacchanalia on this day 49. How is that to be understood As that we may use to our comforts both the creatures by eating and drinking to make it a festivall day Musicke and godly singing or mirth to make it a joyfull day Other such like delights and recreations to refresh our spirits in honest manner whereby to be more cheerfull able to spend the allotted and best parts of the time in those holy duties appointed and so those delights to be a means to further these duties and without all excesse scurrility and prophanenesse which else may prove both an abuse of them and the Sabbath 50. What is the opposite part or vice hereunto opposed The not setting apart a rest or the pollution abuse and prophanation of that rest and day of the Sabbath 51. How not setting apart a day of rest Either in setting out none at all in effect or by not resting from sinning perturbation of the soule ordinary workes or worldly thoughts as they ought to doe or in stealing a part from God by their allotting unnecessarily 1. Early mornings workes to hinder the due observation 2. Part of the day or sometimes chiefe part of the day to other occasions 3. Latter businesses even to be set in hand before the Sabbath ended as too frequent instances may be given in worldings hying to fayres and markets before the Sabbath ended Carriers Millers Shop-keepers Alehouses Tavernes and others no necessity urging but filthy lucre stealing a part if not wholly prophaning the Lords day against which many good Lawes have by good Princes beene enacted though too often the more the shame slenderly executed 52. How to be remedied If good Lawes well enacted were by good Magistrates carefully executed as we read in some Councells decreed the goods to be forfeited as Concilio Dingulonencsis Canon 13. and by Leo and Authemius the persons to be proscribed whereby they were out of the lawes and Princes protection and the goods forfeited 53. How is the farther abuse and prophanation By abusing that rest and day of Sabbath to any evill end as superstition in Jewish abstinency from necessary things to be done for the better sanctification thereof Any Idolatrous fashion Idlenesse only and in doing no good which is worse then bodily labour and this Sabbatum Asinorum or of beasts Vanity or prophane sports which hinder holy duties and sanctification worse also then honest labour this onely Sabbatum tituli bare name of Sabbath Sinne as to gluttony exccesse drunkennesse and the like spending the best day in the worst exercises or wasting idly on the Sabbath what gotten the weeke which is Sabbatum Satanae the Divells holyday and they his slaves that use it 54. How is the heynousnesse of this sinne intimated 1. By Gods strict penall law enacted against it the offendors to dye the death Exod. 31. 15. 2. By that laws execution on him that gathered but sticks Num. 15. 32. 3. By Gods sending the people into captivity for it that the land might keepe her Sabbath that they his people had broken Jerem. 25. 4. Gods providence to have it observed that the day before only no other sent and allowed double Manna Exod. 26. 5. And lastly God and all good mens execrations of it and Prophets exclamations against it as Nehemiah also threatning the Merchants Nehemiah 13. 55. How is it then generally or commonly prophaned 1. Either by labours and journying that are not of necessity and might be avoided 2. By idle resting and sitting at home or other absence from publicke duties 3. By sinfull and vain spending the time allotted to holy duties in wicked manner 4. By suffering others especially those under the authority of Master or Magistrate to offend therein 56. What is the issue generally hereof By neglecting Gods ordinance and herein honour both good order overturned Good duties of all sorts neglected Magistrates and Superiours with God contemned Inferiours by prophanenesse come to misery Gods blessings alienated c. and his judgements assuredly appropriated to the offenders 57. What is the second part of the duty in sanctifying the Sabbath To remember it or mindefully with care and conscience to prepare for it and set about it 1. Seene in removing impediments 2. Using all good helpes 3. Convenient preparation to both the publicke and private duties to be performed by both 1. Ministers 2. People in the celebrating and being present at the celebration of divine Service and publicke worship of God in his Church performing the divine offices or officiating there with helping and assistance in the same 58. What is it to remember To take speciall note of this Commandement as begun in Paradise sanctified by God and now renewed in Christ c. To take speciall note of the duty enjoyned sanctifie the time the Sabbath ourselves to bee prepared And so remember all the dayes of the week so to labour that we may rest and sanctifie this The day before as a parasceve or halfe holyday begin to prepare ourselves to the sanctification of this The last Sabbath how we profited what wee learned and how to improve it in this 59. What impediments to be removed Of workes and labour that would importune us to neglect it worldly cares and distractions and specially sinne and vanity with sleepy drowsinesse of devotion and idlenesse perswading us to absent our selves from holy duties and stay at home 60. What helpes to be used Holy meditations of the benefit institution and command of the Sabbath and blessings attending the same as well as reading conference c. 61. What preparations else Fitting our bodies to the outward rest and presenting our selves and those that belong to us at the Church as our minds to the holy actions and present devotions in such preparation yeelding our presence both of body and minde even to all both publique and private duties of the Sabbath 62. What private duties Those preparations going before and good exercises and actions following the publique duties as also the ordinary meanes of sanctification private prayer reading and meditation Workes of charity and mercy Outward almes visiting the sicke c. peace-making Inward to the soule instruction reproofe exhortation comfort counsell c. 63. What publique The ordinary duties of the Sabbath in the publique worship
and service of God at the Church and in that great congregation 64. What of the Minister As the chiefe actor in this dayes sanctification publique prayer and calling upon God in the behalfe of the congregation Reading and preaching the word and catechising Administration of the Sacraments 65. What of the people Their yeelding their presence in the holy assembly and both Comming duly Staying to the end Behaving themselves religiously being present in hearing the word Praying and using the Sacraments Doing all other convenient workes of sanctification as in their assisting the Minister and congregation collections for the poore c. 66. What the opposite offences In generall all carelesnesse and contempt remisnesse and negligence forgetfulnesse and sloath drowsinesse and sleeping or sleepinesse in any of the persons in any of these foresaid devotions and private or publique duties arguing unpreparednesse and backwardnesse in rendring to God the honour due to his name or sanctification fitting to his Sabbath 67 How more in particular I. In the Ministers carelesnesse negligence absence or idlenesse c. II. In the People 1. Absence from Church in carelesnesse negligence contempt obstinacy or any pretence or cause whatsoever arguing unwillingnesse or unpreparednesse 2. Departure without necessary cause 3. Irreligious behaviour in the Church and worship of God 4. Other negligence or vanities before or after 68. What else may be said to offend thus I. Those who are mindfull of the Sabbath to prophane it as 1. Who provide not to be free that day 2. Who provide businesse against that day 3. Passe over extraordinary businesses or journeyes to it 4. Make bold with God to borrow part if not all to their owne use which wisedome is not from above but from the divell II. Observe it but for fashion sake III. Observe the outward rest onely IV. Are dainty Sabbath keepers or rather prophaners V. Account putting on gay cloathes costly fare or other excesse that dayes worke VI. Absent themselves from publique duties or thinke on private which may bee done every day sufficiently VII Are weary of it and wish it gone VIII Unwillingly performe the duties of it and the like as Separatists Recusants and Nonconformists 69. What say you then of other holidayes appointed To be understood as a second sort of Sabbath and even by the Lords example and institution warranted as also by holy men practised from all antiquity as is apparant in the Old Testament How were such Sabbaths The very Passeover and Penticost feast of Weekes and Tabernacles by God himselfe besides his ordinary Sabbaths and so likewise the feast of Purim and Dedication and like deliverances and blessings with peculiar Festivals as on other great occasions solemne Feasts also and holy assemblies which were in effect extraordinary Sabbaths of the which some holy and festivall with joy as the other holy but fasting daies 70. What use of these our holy dayes For the honour of God and remembrance of some extraordinary and great blessings on that time conferred on his Church as in those feasts remembring our blessed Saviour whether his Nativity Circumcision Incarnation or some holy mystery and likewise the Saints dayes those vessels of grace Gods especiall and extraordinary instruments for the illustration of his Church whom we so remember and praise him for the same 71. But how doth this agree with the Commandement that appointeth the six dayes for labour Very well for if part of the seventh upon necessity may be taken to our use as aforesaid much more part of the six for his honour who is to bee honoured all our dayes in some convenient sort as Daniel three times a day praying and David seven times a day to teach us some weeke dayes exercise which commonly can never countervaile our negligence on the Sabbath if no other duty did binde us to this daily sacrifice 72. What rules for weekly or daily devotion Such as any good man may propose to himselfe remembring Gods blessings and benefits bestowed on him as especially to use 1. Prayer morning and evening 2. Blessings and thanksgivings before and after meat and receiving the creatures 3. To give thankes at all times for benefits blessings or deliverances received 4. To pray often and more instantly as our necessities may require 5. Tolet no day passe without some reading or divine meditation 6. To take benefit of weeke day Sermons if opportunity be fitly offered and may bee without palpable wandring Pharisaicall pride and shew of hypocrisie or neglect of our calling 73. What further warrant have wee for holy dayes or fasting dayes As that example of God himselfe and holy men in the Old Testament so since 1. Primitive times institution and practice most of them 2. Authority of the Church commanding and constituting 3. The benefits themselves and mercies of God therein requiring a thankfull remembrance 4. All the former reasons and authorities together with our owne necessities and sometimes urgent and extraordinary occasions as before enforcing some ordinary fasting dayes sometimes also extraordinary fasting and festivall dayes 74. Are these to be observed as strictly as the Sabbath There is no reason for that for though sometimes celebrated with extraordinary joy or solemnity yet as secondary Sabbaths assuredly in a second degree and also among them degrees may be observed yet all of them in some measure for holy and festivall dayes and to the honour of God as the mystery or memoriall doe require and so these may be Sabbaths dedicated to the Lord in memory of his blessings but this peculiarly the Sabbath of the Lord. 75. What was that farther explication of this Commandement In the permission or injunction of labour the six dayes In the duplication of the Commandement and 1. Naming the Sabbath the seventh day and againe enjoyning it 2. Amplifying it by forbidding all servile work both of ones selfe and all that pertaine to us 76. How is the permission of the six dayes to labour Not onely a bare permission but even an injunction to worke in the same commanding moode that the Commandement it selfe is and that both to avoide idlenesse hatefull to God and nurse of vices and also thereby the better to sanctifie the Sabbath As 1. rest after labour is sweeter 2. We better prepared by vicissitude and change may 3. More cheerfully entertaine it 4. More sensible of it and thankefull for it 5. Better abled for it and fitter to rest Provision being made for the rest and sanctification by the weekes labour and Gods blessing and so the Commandement againe repeated 77. Why is the Commandement then doubled 1. For ratification of the stability of it as first not onely commanded but to be remembred and here againe redoubled 2. For specification of the very day the seventh and so determined and by no humane ordinance but only by divine to be altered and so in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek the seventh day not only a seventh the Sabbath ordained and in it farther
the prohibition of all worke in amplification of the command 78. Wherein the amplification chiefly 1. In that the six dayes are allotted commanded and by Gods example also established for labour and workes that the seventh may be a Sabbath a holy and festivall day of rest 2. In that all worke is thereon forbidden not onely to the Master or Magistrate but even 1. To the son and daughter and servant 2. To the cattell Oxe Asse c. 3. Nay the very stranger whatsoever with us in company 79. Why so That it may be the better sanctified by all That the cattell and servant may rest with us That the stranger draw us not away by evill example from God nor we accessory to others offences 80. Why this so strictly urged 1. Because Parents and Masters being in Gods stead are to see inferiours trained up in godlinesse 2. As the head receiveth comfort in the good of the other members so should the superiours from these 3. It is a sin and shame for Parents to bring up children not servants of God but vassalls of the Divell and firebrands of hell or masters of such servants 4. What blessing can be expected from their labours if they sanctifie not the Sabbath with us 5. What comfort can it be for Parents or Masters to see their sons or servants come to wretchednesse or misery or miscarry as they cannot chuse in neglect of Gods service and their duty nay what corrasive to their conscience by suffering it to be accessory to their wickednesse and how shall they be taught if not brought to Church to learne their duties 81. What then the end of the Sabbath 1. For the sanctification of Gods name in holy and publique duties 2. For the rest of even the servant and cattell 3. For the type of the spirituall rest both from sinne by the Messiah and perpetually in the Heavens 82. What reasons of this duty urged here Divers both 1. Interlaced and intimated by the 1. Antiquity and excellency thereof 2. Equity and justice of it 3. Propriety of it to God belonging Expressed by the 1. Reduplication of the Commandement 2. Example of God himselfe 3. His blessing annexed 83. What are the reasons intimated 1. The antiquity and excellency of that day and duty instituted by God himselfe in Paradise in time of mans innocency sanctified first with his owne example intimated in the serious remembrance and reiteration of the command as well as in the example of God Secondly the equity and justice of it that having allowed six dayes to us he may well require the 7. with our best duty and care to sanctifie it Thirdly the propriety the Lord hath to it it being his day or Sabbath not onely made by him as all the rest but the day of his rest besides 84. What reasons expressed 1. The often reduplication of the command as both the day to be remembred rested upon sanctified and no servile worke done not by any person thereon 2. The example of God not onely working the six dayes to appoint that our exercise but also resting and sanctifying this for our instruction and to perswade us 3. His blessing annexed who both rested and sanctified and for that use blessed it so the holy use of it shall procure us a blessing in the blessednesse thereof both to our labours in this to our comfort and rest hereafter to eternall happinesse What more learne you from the sanctifying the Sabbath day With it may be noted the setting apart to holy uses other things whereby the sanctification of the day may be better performed and observed and thereby as it were depending upon the sanctification of the same Which are they With the sanctification of the time may bee well understood to be inferred the sanctifying 1. Place or places for Gods service such as his Altars in the most ancient times the Tabernacle Temple and Synagogue of the Jewes afterwards and since our Churches and Christian Temples throughout the world set apart for such holy meetings and actions principally on that day 2. Persons as of the first borne and eldest of the families for Priests to attend Gods service before the Law and since by Christ appointed the Evangelicall Priests and Ministers of the Gospell who all were principally to attend that day and service 3. Maintenance of those persons and this ordinance tythe offerings and the like consecrated and set apart to this use and maintenance of them that attend his service and consequently maintenance of his honour upon earth whose morality and so perpetuity of institution may abundantly be shewed both before under and since the Law under the Gospell 4. Other things consecrate and set apart to holy uses and performance of Gods service especially on this day both which the Fathers in the Jewes Church and now since in ours abundantly to be shewed as both the sacrifices Arke Cherubins Shewbread Candlesticke and ornaments of the Temple and such things for practise of devotion ornament order or decency in our Christian Churches appointed And Lastly the very bringers offerers of the sacrifices themselves and those that joyne with the Priests in performance of the holy duty the Saints on earth and such as excell in vertue or the communion of Saints a people holy and acceptable to the Lord and no lesse with the holy actions practises and performance of those knowne duties in Gods service and worship on that day of rest such as hearing praying preaching or the like and their comming and presence at them the rites orders ceremonies used in the performance of that duty of publique sanctification of the day all of them included sanctified with it they with the day and the day the better by them But these things are not to be found perpetuall and at all times in the Church Yes the most essentiall of them and for the others as the infancy or growth of the Church did obtaine to more maturity and perfection whereby Gods appointment and for the more accomplished and orderly performance of his service in their due time left to the wise governours discretion instituted What difference between Gods sanctifying the Sabbath and ours His sanctifying it authoritative have full power to constitute and ordaine the setting apart of it to holy uses our sanctifying of it either imitative so appointed to follow him our patterne in the setting of it apart to such holy use or obedientialiter and executive in performance of those holy services and duty therein by him commanded This duty it seems of sanctifying it is vehemently and often here pressed and urged Yes as principally inforced and so five times at least therein urged in memento both of the prevention of the neglect preparation to the duty being by the neglect of it many other good duties are neglected which by it might and ought to bee learned and by the practise of it all other good duties are practised or renewed and recalled to minde by hearing the word then read and preached
Mandate in the first words of the precept expressed Redoubled mandate in the next words of the explication of the precept but the seventh c. Example of God himselfe working the sixt resting the seventh day Reasons annexed of his so blessing this day other dayes with it and by it So sanctifying it to the holy use of his worship and service in it appointed so it is the whole scope of the Commandement from the first words of the memento remember to doe it to the last words the reasons rendred why so respectively commanded What followeth The fifth Commandement and first of the second Table as next to our duty to God expressing our duty to superiours SECT 7. The fifth Commandement The order of the fifth commandement first of the second Table and reasons of it with divers necessary rules for the better understanding or conceiving of the rest of the Commandement and differences of the two Tables as first of the affirmative and negative Commandements or parts of them compared Secondly of the ground of the duties of both Tables Thirdly of sinnes of divers degrees and imparity of offences Fourthly of sinnes of the first and second Table and Analysis of the same with the reason why the Commandements of the first Table have reasons annexed and not they of the second but this called the first Commandement with promise as nighest them and concerning those in whom is Gods image of authority The Analysis of this fifth Commandement with the parts or duties and opposite abuses therein intimated or expressed who are to be accounted fathers in what respects and what manner they are so and how diversly thereby distinguished with their general duties whereby to be worthy of honour hereby 〈◊〉 â—â—timatca of 〈◊〉 â—eriours and inferiours in gifts of minde or yeares in nobility and gentry in wealth and such externall matters the gifts of fortune in and good actions government and authority or private as Masters of families and their charge Parents and children and other the like Superiours and inferiours in the common and usuall oeconomioall or politick societies as of Tutors or Guardians and Pupills husband and wife their mutuall duties Masters and servants Governours in Colledges Schooles and any like societies or mysteries so of the Prelates and people or Preachers and their congregatiens Kings and Princes or Soveraignes and their subjects as under them the Magistrates and other the Kings Officers and the commâ—â— people with their severall duties and neglects thereof or enormities and vices opposite illustrated and explained where also in generall the duty of obedience in all lawfull commands in all singlenesse of heart and not with muttering and murmuring or other despitefull repirings and so in the duries in either side even all the vertues in a manner comprehended the reasons of the Commandment and promise of blessing in long life how to be understood and indeed when given of God though else a shorter life here so appointed by God no lesse to be accounted a blessing as well as the lands possession the good gift of the Lord. 1. VVHat is the fifth Commandement Honour thy father and thy mother that thy dayes may be long in the land c. 2. What is the order of it The first of the second Table as next to the honour of God importing our duty to superiours for good orders sake and better observation of the rest by their command as also this and all the Commandements of the second Table to be observed for the honour of God principally and in respect of the first Table according to the rules aforesaid manifesting the difference of the second Tables and Commandements among themselves and the dependancy of this 3. What rules were they 1. That every negative Commandement bindeth alwaies and at all times every affirmative only alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternally yet there is and may be imparity of sins in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those against the second though such aggravation or respects else of extreme malice presumption or infirmity or the like may over balance or much alter the same 5. There is so neare a tie and relation between the Commandements that whosoever faileth in one is guilty of all As that it is indeed a breach of the whole Law An offence against the royall Law of charity the intent and sum of all An offence against God the author of them all A contempt of his Majesty and command 4. What the meaning of the first rule That the negative commandement or negative part of the Commandement is at all times and every particle of time to be observed as not to deny God or set up any false gods abuse his holy name prophane the Sabbath dishonour parents commit murder adulterie stealth or other offence forbidden at anytime but all time and every and the least particle of time must be free from offence or the commandement is broken and in it the whole Law though the affirmative part or duty commanded is broken as honouring God or Parents observing the Sabbath or doing good actions cannot be performed at all times and every particle of time but at set and determinate times and occasions and that with some remission and relaxation as seene in sanctifying the Sabbath because of our weake nature requiring respitation so that as the Schoole phrase is the affirmative is semper but non ad semper the negative both semper and ad semper that is no minutes permission of the offence though some minutes relaxation of the duty may be necessity requiring 5. How the second rule explained That the Commandements of the first Table are meerly and absolutely to be observed for themselves and the love and honour of God in them commanded and who doth observe them but for fashion sake or worldly respects beforemen and to please others for feare of punishment or shame or the like doe mainly erre and offend and are guilty of sin though the action be performed but the Commandements of the second Table are to be observed for conscience of the first Table commending the love of God to us and the love of our neighbour for Gods sake whose image wee are and who do observe the Lawes of the second Table for the praise of men more then the love of God or of morality onely and to bee like dealt with againe and friendly to those deale friendly with them as Publicans and sinners doe the like though the action be done are farre from the performance or duty of the Commandement required to be done for the love of God 6. How the third rule explained That though eternall death be the wages of sin as an offence against the infinite Majesty of God
themselves unworthy of honour and respect by their Insolent carriage towards inferiours Light Dissolute Unmercifull Unjust behaviour in their places Inferiours their despising unreverence disobedience and dishonour of superiours by any Vndutiful Vnreverent Despitefull words behaviour actions towards them 17. How are the opposite or opposed parts seene or intimated here The honour reverence love and obedience required of inferiours expressed in this word Honour to which opposed dishonour unreverence despising or disobedience as the gravity good example mercy justice moderation and beneficence intimated in this word Father which sheweth what superiours are required to bee else not fathers opposite to which are insolent light dissolute unmercifull and unjust carriage and behaviour whereby they seeme to leave and lose the name of father 18. Who are then accordingly accounted Fathers 1. The Prince who is parens or pater patriae so Abimelech the name of the King of the Philistims King father 2. Magistrates patres conscripti so Senatours Councellors of Estate Fathers of the State and Fathers of the King as Ioseph to Pharaoh Gen. 45. 8. 4. Superiours in First knowledge and science Iubal father of them that play on the Organs Iabal father of them that make Tents Gen. 4. Secondly holinesse as Elisha called so by the King of Israel Shall I smite father 2 King 6. 21. Thirdly by instruction oversight and government as Elisha said of Eliah My father my father 1 King 1. 12. Fourthly in estate or riches Job 31. 18. 5. Ancient in yeares fathers by age 6. Spirituall Pastors Ministers and Teachers Fathers in Christ. 7. Masters of families and servants Patres familias 8. Naturall and legall parents as fathers mothers fathers in law mothers in law also Godfathers and Godmothers Benefactors and who in any the like respect guardians or have delegated power or tuition and government over us as children and inferiours to bee understood by all these severall respects and bonds of nature law or other contract 19. In what manner are they so Fathers By the law of 1. Of Nature naturall parents father in law c. 2. Nations 1. Kings and Soveraignes 2. Magistrates Senatours Councellors of State 3. Judges and Officers of justice 4. Spirituall Pastors and Fathers in Christ. 3. Contract Masters of Families Guardians Tutors and such other superiours for our instruction or aid c. by our selves or others appointed or desired How may these superiours be distinguished Into superiours In 1. Gifts 1 Received frō God whether Inward of the mind as in Arts wisedome Learning vertue or the like Outward as in Age the ancient Degree of Birth nobility or gentry Schoole or church dignity Wealth the rich or potent 2 Bestowed on us as Benefactors Guardians and helpers 2. Authority governors of Family Schooles Corporation Church Commonwealth in governm oeconomic scholasticall cōfederacy ecclesiastic politicall What the generall duties of superiours that they may worthily be accounted so Wisedome and gravity together with good example good deeds 20. What the generall duties of inferiours To exhibit honour Inwardly in reverent estimation of their worth and wisedome place and authority Outwardly both in the 1. Signe of reverence whether Rising up to them Going to meet them Bowing the knee Vncovering the head Standing before them Giving them the precedency Silence when they speake Words of reverence 2. Deed as occasion is offered to minister unto them 21. What the opposite vices in generall 1. In superiours neglecting inferiours lightly or foolishly 2. Inferiours neglecting or despising their superiours unreverently undutifully 22. What the duties in particular of superiours in inward gifts of minde In humility to acknowledge them received from God and thence willing to employ them to his glory and the good of others opposite to which is insolence and abuse of them 23. What of inferiours herein In thankfulnesse acknowleding reverence and respecting them as the gracious instruments of God for our good and in modesty even to account our equals rather superiours or betters then any way to deny deprave or disdaine their good gifts 24. What the duties of the ancient To bee sober and grave ready to instruct the younger sort both by their wisedome and good example as patternes and presidents of good and no wayes of lewdnesse or evill 25. What the duties of youngers To reverence them as fathers learne and imitate their good examples and no wise to despise the aged contemne their counsell or direction 26. What duties of those dignified by nobility gentry or other degrees of eminency By magnanimity magnificence and other heroicall and divine vertues to remember the giver of all good and use the same to his honour the good of the Church and Commonwealth thereby shewing themselves worthy of that honour who otherwise shall seeme but bubbles of honour and a shame or disgrace to their degree 27. What the duty there of inferiours To reverence respect honour them according to their worthinesse places and degrees readily exhibiting the signes thereof and no way to presume against them or neglect them 28. What the duty of the wealthy To remember the giver and that they are but stewards and shall bee called to account to use their riches as instruments of liberality and bounty to the helpe and releefe as well as protection of the poore and helplesse and not to niggardlinesse and avarice or oppression and cruelty 29. What duties of inferiours The reverent esteem and welwishing to them and their estate as the blessings of God and instruments of their good and not to disdaine presume or murmure against them or God 29. What requiredin Benefactors In that act of bounty or charity to give willingly cheerfully freely and discreetly bis dat qui cito and not grudgingly or for his own profit so not given or without discretion so cast away or with delay so qui sero dat diu noluit tardius beneficium perdit gratiam and the like exprobation or casting in the teeth of a good turne 30. What duty of the receivers of a benefit Thankfully to acknowledge and remember it with testification both by word and deed if occasion be offered as well as prayer opposite to which forgetfulnesse of a good turne or requiting evill for good 31. What the opposite or negative part of all the former Easily collected from the premises and partly expressed in them a neglect of those good duties in any respect by any of the parties or in stead thereof the return and exercise of the contrary to them 32. Who are those other superiours in authority Governours 1. Of families as Parents over children Husband over wife and family Master over servants apprentices 2. Of Schooles or Universities or other Corporations Master Guardians and Presidents 3. Of Church as Bishops Pastors and Minister 4. Of Common-wealth the Prince our Soveraigne and all Magistrates 33. How the order of these First Oeconomicall duties as that the first government in the world Secondly instruction in Vertue and Religion so Scholasticall and
denying duty or service disloyalty and disobedience bordering upon rebellion and treason 45. What duties of Magistrates The conscionable execution of the Lawes as justice and their office require to the glory of God whose authority they have The honour of their Prince in whose place they stand The good of the Common-wealth and shewing themselves in their places men of courage fearing God faithfull and hating rewards and covetonsnesse wise prudent and unpartially just without respect of persons opposite to which unconscionable and unjust unfaithfull and irreligious indisereet respecting persons or covetous and given to bribery and extortion 46. What the peoples duties Obedience and reverence to them as in the Princes stead as he is in Gods whose Deputy and Vicegerents they are for the punishment of vice and maintenance of Religion and vertue so submitting to their authority for conscience sake thankfully to yeeld them both honour and love together with their fees and dues for the maintenance of them the common peace and good order opposite to which neglect of this duty or denying the same bordering on sedition or rebellion 47. What is then the generall duty of governours or superiours in authority 1. The well governing of inferiours in the Lord and in piety and justice not seeking themselves but the glory of God good of others 2. Rewarding and encouraging the good correcting the offenders with 1. Discretion and without partiality or passion seeking the good of the 1. party if he be corrigible 2. Christian society that 1. evill be taken away 2. dishonour of God prevented 3. others may feare 2. Moderation that neither too remisse or indulgent severe or cruell in the punishments The opposite thereof ill governing and not encouraging the good or correcting offenders accordingly 48. What generall duties of inferiours and subjects to authority Love and awe of it obedience and submission both to the command and correction with testisication of gratitude to God for his ordinance and the powers ordained of him both by word and deed service both with body and goods if occasion require opposite to which contempt disobedience ingratitude resisting the power and sedition 49. What the generall duty of all Honour and love to Superiours love and benevolence to inferiours 50. What in generall forbidden to all Irreverence towards any our betters or superiours and churlish and carelesse behaviour in them towards those that bee of a low degree whereby they leave to be or appeare either loving good fathers or good or dutifull children 51. But what if it be an evill Prince or Tyrant Yet you must not break Gods commandement but obey for conscience sake and pray for his conversion 52. What if an unnaturall and evill or cruell father Yet you must not be disobedient to breake the Commandement that another is not good is no priviledge for thee to be evill 53. What of an evill husband or lewd wife More need of observation of ones duty and Gods commands that the evil party may the better be reclaimed by the others good example 54. What if an evill Minister or other notorious wicked person Yet thou must not be evill and disobey God because another is not good but expect his amendment and doe thy duty for thou must not curse father or mother or the ruler no not in heart for the foules of the aire will reveale and God revenge it much lesse commit open impiety to the disobedience and contempt of him or any authority 55. But what if they command evill Here only thou art free for if it be against Gods Law and command then you must obey God and not men for his authority is greater then theirs for whiles they command good his authority stengthneth theirs but here it not only leaveth them but oppresseth them and thee if thou obey to doe evill and who shall deliver thee from the revenging hand of God 56. May here be too much submission or obedience to Superiours Yes if contrary to Gods Law or honour as for example 1. In obedience to doe evill 2. Idolatry ascribing too much to them as that to Herod vox Dei c Acts 12. 3. In making them absolute patterns in good or ill even to their sinnes where as we ought rather to imitate Christ. 4. In preposterous and absurd observance to great persons when in the very act of the honour of God some neglect it and rise to honour them who ought rather to be kneeling with them then part stakes with God and take this honour with him or from him 5. Too submisse prostration to them or bordering upon adoration which even the Angells forbad to Daniel and John with a take heed thou do it not which divine adoration indeed some heathen Emperours required and Christians were martyred for not performing the same 57. What may we thinke of evill Princes or Superiours As the eldest sonnes of Satan and like those wicked Kings of Israell that caused many to sinne by their evill example and command have good reason to share deeply in his inheritance hell and punishment 58. What of eye-service fraudulent and deceitfull Obedience As of mockers of God who knowes the heart and sees the actions stealers from men and murderers of their owne soules by this deceit 59. What of cursers or mockers of Superiours Never found to escape fearfull judgements as the Law Exod. 21. 17. and 28. not to curse and the curser to dye and mocking Cham accursed so wayward youth that in heart mocke or despise good counsell or admonition of Parents Masters or Ministers God seeth it who saith of such the eie that mocketh or despiseth instruction the ravens of the valley shall picke it out Prov. 30. 17. the Divell and his night birds so the mocking children against Elisha torne by Bears 2 King 2. the mocking Ephraimites against Jephta slain 42000. Jud. 12. and so 1 Sam. 11. mocking Nahash and Ammonites that would have the Israelites right eyes put out slaine and scattered and the mocking Jewes at Christ and his Apostles a fearfull ruine and desolation so feare to mocke any good man or other much more such whom wee ought to reverence in regard of their place or function 60. What vertues in generall or particular here commanded In generall to all I. Piety roote of goodnesse and Justice 1. Universall inclination to all vertues 2. Particular disiributive in administratione praemiorum paenarum proper to Superiours II. Commutative in negociatione proper to all inferiours and so 1. To Superiours wisdome or providence and prudence fortitude Temperance and in summe all vertues as examples or emblemes to inferiours 2. Inferiours many or most at least of all the others that concerne not superiours particularly so that here might be a catalogue of all morall vertues either to make Superiours fit to governe Worthy of honour and their place Examples to others Or inferiours dutifull to them whereby fitted to obedience they may be afterwards fit to governe as imperare non satis perit qui
legere and preeando disces prccari so using this we may learne to pray and weepe for that wee cannot weepe or be sensible of these best things which shewing a good desire can never be far from the wished effect also in our mindes often to revolve and consider 1. The great mercies and goodnesse of God towards us to stir us up to thankfulnesse 2. The great wants and miseries we are in to move us to confession and prayer for reliefe 3. The great wants our poore brethren are in to move us to charity and compassion so to pray for them 4. The many dangers we have escaped by the gracious providence of God to move us to praise him 5. The many blessings we receive continually to urge us to thanksgiving that are continually preserved fed and nourished kept and sustained by him which only well thought on might move us effectually to this duty to pray continually 24. How or in what respect 1. As every minute day Sabbath houre and yeare are new blessings adding continuance to our life and being 2. As every minute day and houre bring new blessings or minister occasions to consider of the same and move us to thankes 3. As every creature may seem to put us in mind of their and our Creator 4. As every good creature yeelding us comfort may put us in minde of his goodnesse as the summe of his glory the Heaven his throne and residence the day his light and so every good thing sheweth some sparke of his grace and goodnesse 5. As every blessing a new memoriall of his love and bounty to us so to remember him the giver of life heat and comfort friends goods health and whatsover we enjoy to cloath feed helpe or releeve us and such pious arguments of praise might be continually present with us to move us to praise him that even while we live on earth we might herein lead an Angels life and be better prepared for glory and capable of it in greater measure the soule so adorned having so great a measure of grace 25. When and where are we to pray As often as conveniently we may and the oftner the better so with zeale and discretion or with the spirit and understanding 1. Both publicke on the Sabbath and solemne feast dayes in the Temple with the Saints in the great congregation 2. Privately on the weeke dayes in the family with the promise of the presence of God 3. Retiredly at any time in the closet where God that seeth in secret hath also promised to reward openly 4. Continually on every good occasion and blessings received and considered to remember and blesse the giver and send up some sigh or ejaculation towards heaven whence the gifts descend 5. Ordinarily for all those daily blessings received as at our First uprising that restored to a new day and light that might else have slept an endlesse night and sleep Secondly at our downelying that having passed the troubles of that day we have rest and in remembrance of our grave our bed and sleep of death Thirdly at our receiving our meat sanctifying the same by prayer and after giving praise for the same 6. Extraordinary as any necessities urge or extraordinary blessings or dangers present oftner and more incessantly so we finde first Daniel three times a day Dan 6. Secondly David seven times a day and at midnight and with great earnestnesse for the childe Thirdly Christ himselfe three times together at his agony 7. Whensoever we finde our selves best disposed to so holy a dutie and not to quench the Spirit or neglect his good motions of grace in the heart 26. What else to be noted for the circumstances of prayer 1. Such as the time the Sabbath most especially appointed for his solemne worship yet not neglecting other times but as often as conveniently may be 2. Such as the place the Temple especially thence called the house of prayer where many gathered together like many coales giving the greater heat many sticks the greater flame and many godly mens prayers joyntly more powerfully ascending to pull downe blessings from God as he signifieth Ezechiel the 14. by joyning Noah Daniel and Job together to shew powerfull prayer and not nelecting any other place on good occasion as the three children in the Furnace David on his bed and Daniel in the Lions den 3. Such as the persons the Minister especially in publicke but withall the whole company and communion of Saints so called as gathered together in so holy an excercise and therein associated with the Saints and Angells in heaven that joyntly with them and ever performe that spirituall and divine exercise 4. Such as the ceremonies such as appointed or most tending to comelinesse and edification 5. Such as the gesture the most humble and reverent by the outward position of the body signifying the inward reverence and humility of the soule 27. How is that In uniformity with the Church in publicke and according to the custome of the place and direction of Authority and so generally kneeling in praier used with us as the most humble gesture according to our Countries guises though prostration in the Easterne Countries and with the Jews but not simply to exclude any manner of gesture in humility presented in private though in publicke required uniformity most commendable and kneeling shewing most humility and so we may finde Daniel kneeling and David saying Come let us fall downe and kneele before the Lord our maker David prostrate before the Lord for the childe Isaac walking in the fields praying The poor Publican standing aloof and praying Jonah lying in the Whales belly praying and heard and so any gesture not in convenient in humility or it not stubbornely opposed to it or charity or uniformity which thereby loseth the praise of humility and groweth scandalous in the same 28. What other the rules or order in prayer Direction 1. To whom to pray to God alone not to Saint or Angel 2. In whose name in Christs the only Mediator and no other 3. By whose helpe the holy Spirit speaking in us and making us truly cry Abba Father 4. For what things for only good things not evill 5. By what rule according to Gods will 6. To what end to Gods glory the end of all 7. With what conditions and virtues to bee graced 29. What virtues required Chiefly 1. Humility wherein the poore Publican respected when the proud Pharisee rejected 2. Faith whereby only prayer is made powerfull and acceptable 3. Charity without which we can never aske a petition shall please God nor ever obtaine of him more for our selves then in charity we would desire for other 4. Repentance whereby we putting off our polluted garments of sinne when we come into the presence of God whose eyes try the children of men and who so hateth sinne that no impure thing shall come nigh him for if a King would not be served by filthy clownes or boores at his table how much lesse God
in his Majesty by filthy and polluted carcases of sinners stinking before him worse then carrion and a very sinke of corruption 30. What the conditions then of true prayer That it be 1. directed to God alone from such sanctified heart 2. Found in faith and directed by charity 3. Strengthened by confidence grounded on his promise 4. Accompained with the true sense of Gods infinite mercy and goodnesse Our owne need necessity and misery Hearty and earnest desire of Gods glory above all things 5. Fervent and zealous in the giving him the praise due unto his name by such tendering our duty though for the rest submitting all to his will 31. What the wings of prayer Almes and fasting that will make it so are more high and appeare more acceptable before God or faith and charity faith whereby lightned and directed charity whereby further enlightned and more enflamed 32. Can the wicked pray or no Either they cannot pray their hearts being hardened or they doe not pray right hindred by their sinne and ignorance or if they pray for good things not heard because they aske commonly for evill ends or if for evill things their prayer is turned into sinne so in effect in that estate they are wretched and cannot pray no more then a dead man speake or reason 33. But doe they not seem to pray Yes in words but far from the nature of true prayer as Cains sacrifice from an acceptable one having blood and war in his heart and so 1. Esau many cry with strong cries and bitter but never thereby speed of the blessing yea though with teares when yet his heart not turned 2. Balaam may wish to die the death of the righteous and that his last end may be like theirs 3. Very ungracious persons may have good wishes in their mouthes but never true prayer as wishing the thing but not the gracious means to come by it according to Gods will 34. What differences between wishes true prayer In that wishes 1. are more sudden and inconsiderate soon ceasing prayer more instant fervent deliberate 2. Are without respect of the meanes or care of right or wrong prayer godlily respecting both 3. Are for the most part for worldly things or for better but after a worldly fashion prayer for spirituall things rather or if for earthly after a more heavenly manner 4. If for spirituall things are very inconstant and fading prayer more zealous and fervent 5. As transient and soone passing and as it were a desire but from the teeth outward and fitting the mouth of fooles When prayer is from a godly soule persevering in humility other vertues in the favour of God and fitting the lips of the wisest so even wrestling with God and gaining the blessing or more yet to wing our meditations to the highest pitch so to inflame our zeale and rouse up our affections and kindle our devotions in and unto the performance of so holy and religious an action we may with a learned and moderne Divine for close consider the 1. Great excellencie 2. Urgent necessity 3. Wondrous force and efficacy of this divine duty of prayer How appeares the excellency of it For that it is defined by some to be an holy Coloquy or Dialogue betweene God and a devout soule yea Saint Chrysostome tearmes prayer animam animae the soule of a Christian soule for as the soule is most essentiall part of man so is prayer of a Christian and as the reasonable soule puts a difference betweene a man and a brute beast so doth prayer betweene a true Christian and a heathen and Saint Bafil fitly resembles prayer to a chaine of gold where with the care of God himselfe is as it were tyed to the tongue of man for whereas Gods seat is in heaven whence all grace and goodnesse distills and mans upon earth which is but a sinke of sinne and valley of tears there is no other chaine to linke God and man together more closely then this of prayer And that this combines them it is plaine as a Christian in the 9. of the Acts is described by this periphrasis that he call upon the name of the Lord so God himselfe in the 65. Psalme is described by another equivalent unto it for he is still the hearer of prayers O thou that art the hearer of praiers to thee shall all flesh come Secondly we read in 141. Psal. is called a sacrifice and that of incense Let my prayers come before thee as incense and the lifting up of my hands as an evening sacrifice The sacrifice of incense being as well pleasing unto God under the law and therefore called the sweet incense in Numb 4. and there was appointed an altar of gold for it in Exod. 40. and this is moralized in prayer Rev. 8. where we see an Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne marke how for the sweet incense of prayer there was provided a golden censer and a golden Altar and an Angell to offer it what greater honour can a mortall man who is but dust and ashes as Abraham himselfe acknowledged attaine unto then to be admitted to friendly and familiar conference even with God himselfe thus obtained by prayer And thirdly if we compare the Kingdome of Heaven to a Palace or Princely Mansion house as our Saviour doth John 14. then is Christ himselfe the only ready way conducting to this Palace so he calls himselfe in the 6. verse of that Chapter where he saith Ego sum via c. I am the way and as Christ is the right way that leads to life so faith apprehending him is as it were the doore opening to this way and so called Acts 14. Ostium fidei the doore of faith and as faith is the doore so the word of God and the knowledge of the same is as it were the key that opens this doore so named Luke 11. clavus scientiae the key of knowledge and as knowledge is the key so is prayer as it were the ring or hammer wherewith we knocke the very terme being used Matth. 11. where our Saviour exhorting unto prayer saith pulsate knock and it shall be opened which may teach all Christians to take this hammer of prayer and therewith knocke and call upon God that he would be pleased with the key of knowledge to open the doore of faith that so they may have entrance by the way of life into the Palace and Paradise of Heaven This is the excellencie of prayer How shew you the necessity thereof It is such that whereas Darius Dan. 6. made an edict that no man for the space of thirty daies should make any petition to God or man save to the King only yet the Prophet Daniel chose rather to be cast into the Lions den then to forbeare so long the so necessary exercise
either our necessities require or Gods blessings invite every day houre minute of time yeelding some new blessing or it selfe a blessing in the enjoying a longer time of grace and so such imitation 6. Fideliter fidenter in true saith with love unsained and sure confidence reposing our trust in God without waving or doubting as Saint James speaketh 7. Presenter as knowing or considering with the Philosopher the present time is only ours and delay breeds danger and here is no delaying or dallying with God in this to be used for true it is Nescis quid serus vesper ferat qui non est hodie cras minus aptus erat as true in this 8. Perseveranter with all constancie and patienc waiting the Lords seisure and never weary of weldoing remembring the widow importunity prevailing with the unjust Judge as much more we with the most good God 9. Practice and thus as perseveringly even to pray continually not only the vicissitude of frequent confession in humility fervent prayer in true faith pious intercession in unfaigned charity and praise and thanksgiving in duty and gratitude a forcible kinde of prayer to pull downe new blessings each taking their turns in a constant and continued course but such gracious speech of the tongue seconding the humble desires of the heart and both seconded by a godly course of life best fitting a devout Christian as the good life of the Preacher may seeme a continuall Sermon so this godly life of a good Christian in this course may seeme a continuall prayer from which directions how great abundance of holy meditations and helpes to devotion all incentives to this divine duty will arise may plainly appeare What followeth in speciall to be considered The Lords prayer as an absolute platforme of true prayer the Preface and other parts of it SECT 3. Of the Lords Prayer in particular and the Preface thereof and that fitly in the words or forme of the Lords prayer or any part of its the Analysis of the same prayer and first of the Preface of it how is our Father and what sons he hath with the comfort that we have of such his being our Father more then in any other title or respect and what use we should make of it in our well living hom he is said ours and in what respect so by us in our prayers to be named viz. to minde us to pray for the generall good of all our brethren why it is said in heaven to minde us of our owne low estate and his excellent Majesty so to elevate our eyes and soules to his Throne of glory Whence we hope for and expect all our helps and supply from him who though on earth and in all places most gloriously there raigning with our greatest joy and comfort if we be truly his why we ought to pray and not neglect it how in this Preface the holy Trinity in mâ—â—ed or to be understood 1. IS it fit to pray in the very words of the Lords Prayer It is very convenient and being rightly understood there cannot be conceived better that if all the wise men in the world had consented together a more absolute frame could not be contrived nor uttered with humane wisdome and therefore well worthy to be used and if God be pleased with us for his sake his words also may well be deemed acceptable especially when we present our selves in his merits and our minde in his words 2. But may we not alter them 3. Not in substance but in circumstance or manner to expresse more in particular our necessities or desires which there in generall are contained 3. May we not pray the effect of any one petition by it selfe Yes if our necessities so require and though in more ample illustration yet the same in effect for if opposite or besides the matter there expressed in briefe it cannot be right or accepted and so having used our best skill to expresse our wants or desires in any particular we usually close with this as in the most perfect and assured acceptable forme that can be uttered and more acceptable how much better understood for so we pray more truly in his words and with his Spirit wherefore we ought to take the best care we may rightly to understand the same 4. What is therein contained Three parts the Preface of confession Our Father which art in heaven The Petitions for our selves and other six in number Hallowed be thy name c. The conclusion of praise and thanksgiving For thine is thy Kingdome power and glory c. 5. What is contained in the Preface I. A confession of Gods great Majesty mercy and goodnesse in that a Father our Father in heaven his throne of glory II. A confession of our owne 1. humility 2. duty 3. wants and 4. hope As we are sonnes we say our Father as we are in earth looke up to heaven up to the hills from whence commeth our helpe even to our God in his holy habitation 6. Who is here understood called Father 1. Either God according to his essence the Father of lights and so the whole Trinity may bee understood as Father of spirits and as the Sonne is called Counsellour everlasting Father and Prince of peace Isaiah 9. 6. 2. Or first Person in Trinity in relation to the Sonne and Holy Ghost and so we pray to the Father in the name of the Sonne and by the help of the Holy Ghost 7. How is God our Father Not only by creation for so are all creatures also with men and Angels But first more particularly as made sonnes in Christ his naturall Son By redemption restored By adoption acknowledged 2. Manifested sonnes by our education in his house the Church Teaching by his word and doctrine Correction by his fatherly chastisements Sanctification by his holy Spirit Inheritance of Sons in his blessing 8. What Sons hath God Both 1. generally all creatures by creation 2. Specially Princes by participation of honour and authority children called of the most High and Gods Most especially and naturally Christ by eternall generation 3. Particularly and legally all Christians by adoption in Christ and though false restored to be the Sons of God 9. What are we put in minde of by this name Father 1. Of the means wherby we are restored to favour our elder brother Christ. 2. The confidence that we may come with before him being admitted Sons 3. The love that he beareth to us whom hee accounteth so as himselfe our Father 4. The dignity and what persons we ought to be so accounted his Sons 5. The indignity we offer if we be not Sonnes or faithfull to presume and so to be assured our prayer is but sinne and we deserve a curse and not a blessing 10. Why call we him Father rather then by any other name Because a name as most truly honourable so most arguing love for though King or Judge or Prince or the like seem in common eyes more honourable titles yet
2. Common as his attributes such as glory honour mercy Iustice c. as called just mercifull c. II. His Word and Sacraments Scripture and all that pertaines to it to make it knowne to men and him in it the preaching hearing it Church persons Saints Sabbaths and ceremonies means whereby we know him 3. His workes of creation heavens that declare the glory of God c Gubernation and providence as his mercies judgements graces and whatsoever any way declare his mighty power or great goodnesse on earth or whatsoever made knowne of him in the Bookes of 1. Scripture the Law and Gospel doctrine and things therein contained his titles names attributes graces and glory 2. Creatures where heaven and earth the pages and every creature character of his glory in which read and represented his creation guiding governance and mighty preservation of them and so al of them speaking and declaring his mighty name and power 13. What is meant by sanctifying Either a 1. Purifying and cleansing of things uncleane as Lepers sinners uncleane persons and their sin and uncleannesse or the like 2. Preferring things poluted and prophane to better and holier use as the Temples of Heathens to Christian use 3. Promoting things of common use to a more sanctified use as Aaron and his sonnes consecrated Priests and water bread and wine so consecrated in the Sacraments 4. Preserving things hallowed in that use as Temples and Oratories to the use and exercise they are appointed 5. Professing and declaring or shewing and setting forth with praise and honour hallowed and sanctifying things and in this sense chiefly understood this sanctifying Gods name as signifying himselfe and his honour though as by it is understood the meanes of it in our selves and other creatures it may bee taken in some of the other senses 4. In what manner As his name is sanctified in the holy and sanctified use of any the creatures or dedicating our selves to his service as we may see in 1. Purifying our soules and consciences from evill workes 2. Converting sinners to God 3. Preserving our bodies and soules in holines and honour doing all good workes to the glory of God 4. But most particularly in speaking and setting forth his honour and glory which is the substance and effect of the third Commandement 5. How is that performed 1. By doing all things pertaining to his honour and manifestation thereof 2. Declining from all things tending to his dishonour 6. How especially and particularly By I. Thinking and meditating graciously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth II. Speaking discoursing piously religiously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth III. Doing all the speciall acts of piety and devotion as 1. Preaching his name words and doctrine the Law and Gospel 2. Hearing and receiving the same with reverence 3. Praying and receiving the Sacraments 4. Blessing and praising him 5. Dedicating our selves and soules to his honour 7. How else to be hallowed By declining all impediments of his honour because we see his name too often prophaned by all kinde of evill and wickednesse of mens or the devils invention As 1. Idolatry superstition witchcraft 2. Ignorance 3. Ingratitude 4. Dissimulation and so by Swearing Forswearing Cursing Blasphemy c. Where we desire that all these things evill acts and agents whether men or devils that are against his honour may bee removed and so his name in all places by all and above all to bee honoured and sanctified 8. But his name is most holy and how can it bee more hallowed or prophaned In it selse it is most holy and for ever and so can receive no augmentation or diminution of honour but in regard of the manifestation before men so the wicked seeme to prophane it by their pollutions but indeed come not nighest but onely pollute themselves to their owne perdition that remaining holy for ever and on the contrary the godly strive to hallow it more and so inded procure their owne holinesse and honour and thereby happinesse as God accepteth their good will in setting forth and declaring his honour as especially by 1. Declaring and setting forth his power and greatnesse justice and truth mercy and goodnes 2. Praying to him and praising of him 3. Preaching and declaring his will the Law and Gospel to all men whereby he is most especially honoured even to the ends of the world and all dishonour vices and heresies rooted out 9. Is this then the summe of the third Commandement onely prayed for It may be well understood so 1. Principally that Commandement as where the hallowing of Gods name is commanded according to the scope and words of this petition and all prophanation forbidden utterly as is most plainly apparant 2. So consequently of all the other Commandements of the first Table whereby Gods honour is to be set up in heart as in the first Commandement in the Temple and in his solemne worship as in the second Commandement and especially on his Sabbath as in the fourth Commandement by which means he is more honoured and his name universally glorified as also in the 1. Second petition we desire it openly executed and promoted by his power 2. We desire it may bee willingly performed and submitted udto by our will and best and holiest affections 10. What the sum of this petition then That his name may be honoured and sanctified as acknowledged and declared so amongst all men and the holinesse thereof more famously with all due observances by us and all people glorified whereby 1. We may ascribe all honour to it whether we speake of his titles Behold his creatures Meditate of his words and workes Receive any blessings Be conversant in any holy duties exercises 2. All impediments of his honour may be removed and his honour vindicate from all abuses of unholy and prophane persons or Wordlings 3. He will be pleased so to provide for the preservation of his honour that it may be so hallowed by all people and that consequently his Kingdome of grace may come upon us 11. What is in the letter here expressed Most plainly by the 1. Petition for our selves 2. Intercession for others that God will be pleased to have this duty thus by us and by others done as we pray indefinitely hallowed be thy name and used the Preface our