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
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
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
the prohibition of all worke in amplification of the command 78. Wherein the amplification chiefly 1. In that the six dayes are allotted commanded and by Gods example also established for labour and workes that the seventh may be a Sabbath a holy and festivall day of rest 2. In that all worke is thereon forbidden not onely to the Master or Magistrate but even 1. To the son and daughter and servant 2. To the cattell Oxe Asse c. 3. Nay the very stranger whatsoever with us in company 79. Why so That it may be the better sanctified by all That the cattell and servant may rest with us That the stranger draw us not away by evill example from God nor we accessory to others offences 80. Why this so strictly urged 1. Because Parents and Masters being in Gods stead are to see inferiours trained up in godlinesse 2. As the head receiveth comfort in the good of the other members so should the superiours from these 3. It is a sin and shame for Parents to bring up children not servants of God but vassalls of the Divell and firebrands of hell or masters of such servants 4. What blessing can be expected from their labours if they sanctifie not the Sabbath with us 5. What comfort can it be for Parents or Masters to see their sons or servants come to wretchednesse or misery or miscarry as they cannot chuse in neglect of Gods service and their duty nay what corrasive to their conscience by suffering it to be accessory to their wickednesse and how shall they be taught if not brought to Church to learne their duties 81. What then the end of the Sabbath 1. For the sanctification of Gods name in holy and publique duties 2. For the rest of even the servant and cattell 3. For the type of the spirituall rest both from sinne by the Messiah and perpetually in the Heavens 82. What reasons of this duty urged here Divers both 1. Interlaced and intimated by the 1. Antiquity and excellency thereof 2. Equity and justice of it 3. Propriety of it to God belonging Expressed by the 1. Reduplication of the Commandement 2. Example of God himselfe 3. His blessing annexed 83. What are the reasons intimated 1. The antiquity and excellency of that day and duty instituted by God himselfe in Paradise in time of mans innocency sanctified first with his owne example intimated in the serious remembrance and reiteration of the command as well as in the example of God Secondly the equity and justice of it that having allowed six dayes to us he may well require the 7. with our best duty and care to sanctifie it Thirdly the propriety the Lord hath to it it being his day or Sabbath not onely made by him as all the rest but the day of his rest besides 84. What reasons expressed 1. The often reduplication of the command as both the day to be remembred rested upon sanctified and no servile worke done not by any person thereon 2. The example of God not onely working the six dayes to appoint that our exercise but also resting and sanctifying this for our instruction and to perswade us 3. His blessing annexed who both rested and sanctified and for that use blessed it so the holy use of it shall procure us a blessing in the blessednesse thereof both to our labours in this to our comfort and rest hereafter to eternall happinesse What more learne you from the sanctifying the Sabbath day With it may be noted the setting apart to holy uses other things whereby the sanctification of the day may be better performed and observed and thereby as it were depending upon the sanctification of the same Which are they With the sanctification of the time may bee well understood to be inferred the sanctifying 1. Place or places for Gods service such as his Altars in the most ancient times the Tabernacle Temple and Synagogue of the Jewes afterwards and since our Churches and Christian Temples throughout the world set apart for such holy meetings and actions principally on that day 2. Persons as of the first borne and eldest of the families for Priests to attend Gods service before the Law and since by Christ appointed the Evangelicall Priests and Ministers of the Gospell who all were principally to attend that day and service 3. Maintenance of those persons and this ordinance tythe offerings and the like consecrated and set apart to this use and maintenance of them that attend his service and consequently maintenance of his honour upon earth whose morality and so perpetuity of institution may abundantly be shewed both before under and since the Law under the Gospell 4. Other things consecrate and set apart to holy uses and performance of Gods service especially on this day both which the Fathers in the Jewes Church and now since in ours abundantly to be shewed as both the sacrifices Arke Cherubins Shewbread Candlesticke and ornaments of the Temple and such things for practise of devotion ornament order or decency in our Christian Churches appointed And Lastly the very bringers offerers of the sacrifices themselves and those that joyne with the Priests in performance of the holy duty the Saints on earth and such as excell in vertue or the communion of Saints a people holy and acceptable to the Lord and no lesse with the holy actions practises and performance of those knowne duties in Gods service and worship on that day of rest such as hearing praying preaching or the like and their comming and presence at them the rites orders ceremonies used in the performance of that duty of publique sanctification of the day all of them included sanctified with it they with the day and the day the better by them But these things are not to be found perpetuall and at all times in the Church Yes the most essentiall of them and for the others as the infancy or growth of the Church did obtaine to more maturity and perfection whereby Gods appointment and for the more accomplished and orderly performance of his service in their due time left to the wise governours discretion instituted What difference between Gods sanctifying the Sabbath and ours His sanctifying it authoritative have full power to constitute and ordaine the setting apart of it to holy uses our sanctifying of it either imitative so appointed to follow him our patterne in the setting of it apart to such holy use or obedientialiter and executive in performance of those holy services and duty therein by him commanded This duty it seems of sanctifying it is vehemently and often here pressed and urged Yes as principally inforced and so five times at least therein urged in memento both of the prevention of the neglect preparation to the duty being by the neglect of it many other good duties are neglected which by it might and ought to bee learned and by the practise of it all other good duties are practised or renewed and recalled to minde by hearing the word then read and preached
themselves unworthy of honour and respect by their Insolent carriage towards inferiours Light Dissolute Unmercifull Unjust behaviour in their places Inferiours their despising unreverence disobedience and dishonour of superiours by any Vndutiful Vnreverent Despitefull words behaviour actions towards them 17. How are the opposite or opposed parts seene or intimated here The honour reverence love and obedience required of inferiours expressed in this word Honour to which opposed dishonour unreverence despising or disobedience as the gravity good example mercy justice moderation and beneficence intimated in this word Father which sheweth what superiours are required to bee else not fathers opposite to which are insolent light dissolute unmercifull and unjust carriage and behaviour whereby they seeme to leave and lose the name of father 18. Who are then accordingly accounted Fathers 1. The Prince who is parens or pater patriae so Abimelech the name of the King of the Philistims King father 2. Magistrates patres conscripti so Senatours Councellors of Estate Fathers of the State and Fathers of the King as Ioseph to Pharaoh Gen. 45. 8. 4. Superiours in First knowledge and science Iubal father of them that play on the Organs Iabal father of them that make Tents Gen. 4. Secondly holinesse as Elisha called so by the King of Israel Shall I smite father 2 King 6. 21. Thirdly by instruction oversight and government as Elisha said of Eliah My father my father 1 King 1. 12. Fourthly in estate or riches Job 31. 18. 5. Ancient in yeares fathers by age 6. Spirituall Pastors Ministers and Teachers Fathers in Christ. 7. Masters of families and servants Patres familias 8. Naturall and legall parents as fathers mothers fathers in law mothers in law also Godfathers and Godmothers Benefactors and who in any the like respect guardians or have delegated power or tuition and government over us as children and inferiours to bee understood by all these severall respects and bonds of nature law or other contract 19. In what manner are they so Fathers By the law of 1. Of Nature naturall parents father in law c. 2. Nations 1. Kings and Soveraignes 2. Magistrates Senatours Councellors of State 3. Judges and Officers of justice 4. Spirituall Pastors and Fathers in Christ. 3. Contract Masters of Families Guardians Tutors and such other superiours for our instruction or aid c. by our selves or others appointed or desired How may these superiours be distinguished Into superiours In 1. Gifts 1 Received frō God whether Inward of the mind as in Arts wisedome Learning vertue or the like Outward as in Age the ancient Degree of Birth nobility or gentry Schoole or church dignity Wealth the rich or potent 2 Bestowed on us as Benefactors Guardians and helpers 2. Authority governors of Family Schooles Corporation Church Commonwealth in governm oeconomic scholasticall cōfederacy ecclesiastic politicall What the generall duties of superiours that they may worthily be accounted so Wisedome and gravity together with good example good deeds 20. What the generall duties of inferiours To exhibit honour Inwardly in reverent estimation of their worth and wisedome place and authority Outwardly both in the 1. Signe of reverence whether Rising up to them Going to meet them Bowing the knee Vncovering the head Standing before them Giving them the precedency Silence when they speake Words of reverence 2. Deed as occasion is offered to minister unto them 21. What the opposite vices in generall 1. In superiours neglecting inferiours lightly or foolishly 2. Inferiours neglecting or despising their superiours unreverently undutifully 22. What the duties in particular of superiours in inward gifts of minde In humility to acknowledge them received from God and thence willing to employ them to his glory and the good of others opposite to which is insolence and abuse of them 23. What of inferiours herein In thankfulnesse acknowleding reverence and respecting them as the gracious instruments of God for our good and in modesty even to account our equals rather superiours or betters then any way to deny deprave or disdaine their good gifts 24. What the duties of the ancient To bee sober and grave ready to instruct the younger sort both by their wisedome and good example as patternes and presidents of good and no wayes of lewdnesse or evill 25. What the duties of youngers To reverence them as fathers learne and imitate their good examples and no wise to despise the aged contemne their counsell or direction 26. What duties of those dignified by nobility gentry or other degrees of eminency By magnanimity magnificence and other heroicall and divine vertues to remember the giver of all good and use the same to his honour the good of the Church and Commonwealth thereby shewing themselves worthy of that honour who otherwise shall seeme but bubbles of honour and a shame or disgrace to their degree 27. What the duty there of inferiours To reverence respect honour them according to their worthinesse places and degrees readily exhibiting the signes thereof and no way to presume against them or neglect them 28. What the duty of the wealthy To remember the giver and that they are but stewards and shall bee called to account to use their riches as instruments of liberality and bounty to the helpe and releefe as well as protection of the poore and helplesse and not to niggardlinesse and avarice or oppression and cruelty 29. What duties of inferiours The reverent esteem and welwishing to them and their estate as the blessings of God and instruments of their good and not to disdaine presume or murmure against them or God 29. What requiredin Benefactors In that act of bounty or charity to give willingly cheerfully freely and discreetly bis dat qui cito and not grudgingly or for his own profit so not given or without discretion so cast away or with delay so qui sero dat diu noluit tardius beneficium perdit gratiam and the like exprobation or casting in the teeth of a good turne 30. What duty of the receivers of a benefit Thankfully to acknowledge and remember it with testification both by word and deed if occasion be offered as well as prayer opposite to which forgetfulnesse of a good turne or requiting evill for good 31. What the opposite or negative part of all the former Easily collected from the premises and partly expressed in them a neglect of those good duties in any respect by any of the parties or in stead thereof the return and exercise of the contrary to them 32. Who are those other superiours in authority Governours 1. Of families as Parents over children Husband over wife and family Master over servants apprentices 2. Of Schooles or Universities or other Corporations Master Guardians and Presidents 3. Of Church as Bishops Pastors and Minister 4. Of Common-wealth the Prince our Soveraigne and all Magistrates 33. How the order of these First Oeconomicall duties as that the first government in the world Secondly instruction in Vertue and Religion so Scholasticall and
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
some gifts taken from them Joh. 6. 37. but from the reprobate even that they seemed to have concerning faith and regeneration is taken away utterly Matth. 13. 12. and 29. Luke 8. 18. 31. How may we be assured of the presence of Gods Spirit dwelling in us By the good and holy effects of the same in our soule life and conversation as 1. Our knowledge faith hope charity and other graces 2. Carefull study of godlinesse and innocency 3. Love of God and hatred of sin 4. Comfort in holy actions and delight in Gods house and children 5. Separating our selves and affections from the world and placing them on God 32. How is Gods Spirit said to be quenched in us 1. By neglect and carelesnesse in holy duties and exercises 2. Contempt of the graces and good motions offered which is a despite to that Spirit of grace 3. Ungodly and wicked actions 33. What is the sin against the holy Ghost In generall as he is God all sins against the majesty of God in particular and properly in regard of his person and office as hee is the sanctifier and illuminating Spirit so those haynous and stubborne sins against the open and plaine truth and testimony of conscience of purposed malice wittingly and willingly against and in despite of that good and milde Spirit 34. How said to be unpardonable As commonly hardnesse of heart and finall impenitency is joyned with them and even so it is as a judgement laid on those sins said that we should not even pray for them 35. What learne we hence Many good duties concerning our sanctification and his graces as to Beleeve the holy Scriptures even by his inspiration as the way to God and take heed of neglect Keepe our bodies and soules holy and pure as Temples of the holy Ghost and not to defile them Use all our gifts to the honour of God for of him we have received them the graces of his Spirit and not abuse them to vanity Submit our selves to the government of Gods Spirit and not be proud or stubborne and so despise that Spirit of grace Seeke encrease in graces daily and confirmation and not to quench the Spirit or fall away 36. What profit hereof The joy and comfort of our Spirit called joy in the holy Ghost by his blessed operation making application of all Christs merits and mercies to our soules adorned with his graces giving us assurance thereof by his power in holinesse and newnesse of life or sanctification the earnest peny of glorification 36. What followeth The fourth and last part of the Creed in those foure last Articles concerning the Church of God and his graces bestowed on the same in these words The holy Catholique Church the Communion of Saints forgivenesse of sins resurrection of the body and life everlasting Amen SECT 11. The 9. Article concerning the Catholique Church The analysis of the 9. and following and here first of the Catholique Church and how we professe our beleefe concerning the same so how here is a Church or company of the faithfull separated from the world and vnited in God and Christ their head and so gathered or called thence named Ecclesia being but one universall or Catholique one though consisting of many particular branches so comprehending all times places and persons whence our Church one with that of the Iewes and our faith the same with Abrahams being all one in Christ the head and substance of the covenant how said to be visible or invisible militant or triumphant how also Catholique and holy and the notes of the true Church described whereby from all other companies or not so rightly named Churches distinguished by the true preaching of the word and right and due administration of the Sacraments and for the Notes of universality autiquity visibility succession consent and the like if without holinesse no perfect marks since so to be found in many false Synagogues and so what may be said of the Church of Rome and her holinesse and Religion and some other opposites or enemies to the same And of the promise of the holy Spirits presence in the Church to the end Of the world Of the communion of Saints what it is and between whom both between Saints themselves and them and Christ and so with God whence all happinesse peace and unity influence of grace and effects or fruits of holinesse all Saints in heaven and earth by their union in Christ to God combined so in the Comfort and fruition of this faith enjoying that glorious 〈◊〉 name and calling and happy assurance and priviledge of the Saints being many good uses to be made of the same three last Articles containing three great priviledges of the Church 1. VVHat doth the last part of the Creed concerne The Church of God and therein considered either the body of it called the holy Catholique Church and united in the communion of Saints Or the priviledges and graces indulged on the same 1. The forgivenesse of sins 2. The resurrection of body 3. The life everlasting 2. What herein to be then considered The Action as how we beleeve Object as aforesaid the Church her priviledges 3. What of the action That here we say not beleeve in that is put trust and confidence therein but onely beleeve the same that is that there is a holy Catholique Church of God so elected called and sanctified where of Christ the Lord and head that it is united into that communion of Saints his members united among themselves and to their head Christ and that in the same and no where else to bee fought or found salvation and so those priviledges consequently that there is truly forgivenesse of sins the blessed hope of resurrection and assurance of life everlasting 4. What difference to be noted herein That to beleeve in God or on him as the highest degree of faith is onely proper to God and so we can put our trust or confidence in him and no other but to beleeve the holy Catholique Church and the other points of faith is in a second degree and though with the same certainty and assent to the truth yet not with that confidence or trust in them for their power or any thing else which were to make idols of them and set them up in the place of God 5. What of the object the Church For the body and substance of the same these positions 1. That there is a Church 2. What that Church is and the Name Nature Parts Proprieties and Notes of the same 3. What union is in it viz. a communion of Saints 6. How shew you that there is a Church It is evident to the eye of Nature and Reason as well as Faith even to naturall men that see the Church and company of the faithfull separated from them and their prophane conversation and reason even testifying to the sense the causes of this separation the honour and service of God the supreme good with expectation of reward which faith most cleerly
and vertue thus comparative in respect of that name referred to his Attributes though otherwise usually accepted for his name 23. How are his attributes else showne By his appropriating or entituling himselfe to Israel or Israel to himselfe calling himselfe thy God O Israel and who brought the deliverance whereby he is not onely said the Lord or God but their Lord and their God their deliverer and defendor and as David speaketh the lifter up of their head 24. What learne we hence By that neare bond that we are obliged unto him so loving and good a God that calleth himselfe ours what should be our intimate affection duty and allegiance and how we should be his 25. But how doth this concern us As Israel was the true people of God the naturall vine and we the branches ingrafted in the same and so all true beleevers are in Christ the Israel of God as well as what was literally spoken of them is typically of the whole Church to be understood as is hereafter shewed 26. What the actions here Of deliverance from a most wretched estate and slavery into liberty and peace from all oppressors and oppression to worship and serve him so From Egypt and her proud King Pharaoh From Egypt and tyrannicall oppressors the Egyptians From Egypt and constrained Taske-masters of their owne Nation From Egypt and that house of bondage temporally and corporally of the bodies spiritually of the soules in danger of Idolatry and other abominations abounding there 27. How is this understood Literally of the Israelites so indeed delivered by the hand of Moses in the mighty power of God and mystically of all true Israelites in Spirit having many and mighty deliverances from all enemies spirituall and temporall by the hand of God and in Christ. 28. Who are the true Israelites in spirit All the faithfull engrafted into Christ and so the seed of Abraham who as many deliverances in body so more especially in soule are delivered by Christ out of The spirituall Egypt or Sodome of this world and her Prince the Divell wickednes and vanity and from her 1. Tyranny of sin death and hell 2. Oppressors and 3. Taske-masters 1. Of the Egyptians all externall Agents 2. Of the owne bloud evill lusts fighting against the Spirit House of bondage whether the Flesh and body of death house of clay that depresseth the Sipirit World wherein all wicked Agents and Instruments under the Divell their Prince threaten both spiritual and corporall and endanger us both in temporall and eternall bondage of sin and her punishments 29. What hence enforced As honour to this Lord and love to our God so all duties of love and thankefulnesse for these blessings and deliverances and in especiall obedience in all those respects to his Lawes As if Lord his honour and feare As if God his greatnesse and power As if our God and deliverer love and duty require our best respect reverence and obedience to his Lawes that doe so ensue 30. What else learne we from hence Gods mercy singularly manifested in thus dealing with us and those that are his to win us to grace and obedience our duty in following his example by all meanes to seeke how to procure our owne and others good to his glory 32. How his so especiall mercy In that in delivery of his Law and Commandements there he doth not onely shew what is good or his will and pleasing to him which is a favour and mercy or command it barely which he may doe with all authority in equity but much more seeketh by all meanes to allure us by his mercies favours and promises of life and goodnesse and putting us who are too forgetfull in minde of his many blessings and deliverances 33. What our duty hence For Ministers and all others to seeke by all meanes to bring themselves and many to God setting forth and calling to minde his manifold mercies and graces His goodnesse enforcing love of him His power and authority requiring obedience His excellencies winning honour and admiration His workes requiring reverent consideration His Law our meditation and best attention His deliverances binding us to all best duties of joy thankes praises and the like and that so what justice requires of duty may be performed towards him if possible with all sincere affection and good will 34. For what profit or to what end should wee doe this That by often and continuall meditations in his Law wee may know what the good and perfect will of God is who will so make it easie to us and us to understand wisedome secretly and the excellent and wonderfull things of his Law 35 How should we best understand his Law By seeking to know it in the internall meaning not so much according to the letter as in the intention and illumination of the Spirt for the letter seemeth sometimes dead but the spirit giveth life and as it is said holy Davids Psalmes ought to bee sung with his spirit or with the spirit and understanding to bee rightly used and so Saint Pauls writings to be read with his spirit to be truly understood so much more this holy writing the Law by Gods Spirit that endited it 36. VVhat rules or instructions have you for the better understanding of it There are certaine briefe rules and directions given for the right and true understanding of it or to guide the soule into due and orderly meditation of the things therein contained and may serve both Ministers in their interpretation and others in conceiving the true sense and interpretation or meaning thereof and where these come short of attaining this it is to bee further sought for by prayer in humility as from more speciall and internall illumination of Gods Spirit which can only bring the best knowledge of these things and contentation to the soule 37. Explaine this farther As required Davids spirit rightly to understand Davids Psalmes and Saint Pauls spirit or the Spirit of God rightly to conceive of Saint Pauls writings or holy Scriptures so for the spirituall and true understanding of the Law not onely according to the letter the letter killing or dead but the spirit giving life in the spirituall sense intending or comprehending all goodnesse here are further directions for such spirituall meaning required and as in law this one word the whole law and duty of man comprehended so in one word here not seldome to be seene in one vertue all the branches in one sinne all the kindes or what ever neere of kin comprised and therewith all signes meanes occasions and provocations to it so spiritually to be understood and by and with the vertue commanded and by and with the vice prohibited as well as by any vertue commanded the opposite vice and all his sequell discommended forbidden and by the vice or sin forbidden the opposite vertue and all of kin commanded and commended to bee embraced by our selves and all others in the Communion of Saints so there are such rules to this purpose
shalt have no other Gods but me SECT 3. The first Commandement The division of the two Tables and how many Commandements comprised in the first Table and divers opinions concerning the same and foure Commandements proved properly to be in the first Table the first Commandement and full Analysis of it amply expounding the duties and opposite abuses therein literally or else intimated or expressed what it is to have the Lord for our God and the opposite Atheisme or having no God what also to have him alone and the opposite Polytheisme and Idolatry of divers sorts both among the Heathens and other carnall professors and false Christians making Religion but a cloake for their villany or maske for their sin and folly what it is to love know and honour God with the opposite thereof ignorance errors and prophanenes of all sorts springing from ignorance nothing rightly stiled the mother of devotion other malignant sins bordering on prophanenes And the love of God if with all the minde heart soule and strength seen in divers good Christians vertues and duties that with their opposites are here described as in knowledge beleeving 〈◊〉 and 〈…〉 feare and rejoycing in him humility and mecknesse patience and constancy with perseverance and without murmuring obedience and thankefulfulnesse with a zeale of his glory and holy and godly life the branches and fruits of his love the very ground-worke of all the rest of the Commandements 1. VVHat is contained in the first Table By all confessed our duty towards God as in the second our duty towards our neighbour 2. How many Commandements are there in the first Table Though by some controverted yet as may most plainly appeare both by the words of command as well as the substance of the matter foure Commandements 3. What difference then is there of opinions Some distinguishing the first Table into three the second into seven Commandements as Saint Augustine sometimes did the Lutherans and Church of Rome doe others as we and generally all the Fathers the Jews themselves and the matter it self shewes properly dividing the first Table into foure the second into six Commandements 4. What reasons had they for the first Saint Augustine as it seems in holy and reverend respect to the Trinity and that sacred number three so in that comprising the Commandements pertaining to the honour of the Trinity as in that other sacred number seven the rest of the Commandements comprehending the duties to men in this septimana or weeke of the world the others insisting in his steps and for private reasons of their owne and in defence or at least respect of Images 5. What pretence for leaving out a Commandment As in the first Commandement including the second and proposing the second but an exposition of the first so by the first Commandement understanding all Atheisme Idolatry both internall and externall forbidden and true worship commanded and the second Commandement an explication of the former concerning that part chiefly externall Idolatry and worship and so are faine to divide concupisence in the last Commandement according to the severall objects of lust or covetousnesse and make two Commandements out of one so to supply the defect of this second Commandement thus lost or imbezled 6. How prove you rather foure Commandements in the first Table 1. By the foure words of absolute command set downe as in the 1. Commandement Thou shalt have none c. 2. Thou shalt not make c. 3. Thou shalt not take c. 4. Remember that thou sanctifie c. 2. By the things therein commanded viz. Who is to be worshipped the Lord Jehovah in the first Commandement How his solemne worship his owne prescript not Idolatrously second Commandement How far in our lives to honour him to glorifie his name third Commandement When to worship him solemnly on his Sabbath fourth Commandement 7. What the first Commandement Thou shalt have no other Gods but me 8. What Commandement is it A negative Commandement under it according to the first rule comprehending an affirmative so to have no other or strange gods but Jehovah for our God and him alone 9. What the negative part In the prohibition of these five things as forbidding 1. All Atheisme having no God 2. All Polytheisme having many gods 3. All Idolatry having strange gods or idols 4. All Ignorance no knowledge of the true God in the mind 5. All Prophanenesse no honour or expression of it in the life 10. What the affirmative part In these three things commanded 1. To have Jehovah for our God 2. To have him alone for our Lord and God 3. To honour and love him by all meanes in soule and mind as we ought or as agreeable to our duty and his Majesty or in these five parts 1. To have Jehovah and 2. Him alone 3. To Abhorre Idolls 4. Seek to know him faith 5. Seeke to honour him love and duty 11. How are the positive and opposite parts seene or opposed To 1. To have Jehovah for our God 2. Have him alone 3. Honour and love him opposite to 1. Atheisme having no God 2. both 1. Polytheisme many gods 2. Idolatry idols and strange gods 3. both 1. Ignorāce not knowing or loving him 2. Prophanenesse not honouring him 12 How is this further demonstrated 1. As to have Jehovah opposite to having no God 2. As to have him alone so not many gods 3. As to have no other god or strange gods so no idols 4. And if we have him need must it be if in minde to know and love him 5. And so as internall love externall honour opposite to Ignorance and Prophanenesse 13. What is it to have the Lord for our God 1. To set him up in our hearts who is Jehovah the Lord. 2. To set our hearts on him to honour love and feare him as the Lord. 3. To set and apply our whole selves to his worship 14. What the opposite of this Atheisme the not having the Lord and in effect having no God 15. How many sorts of Atheisme 1. Either open Atheisme as of ungratious reprobates 2. Or secret heart Atheisme in any 1. Doubting and questioning the divine Majejesty and his truth by whom they are and subsist 2. Conceiving otherwise of God then wee ought either of his Essence or Persons as Infidels or Hereticks 3. Denying him by prophane life 16. What is it to have him alone Setting him onely and him alone in our hearts and his honour before our eyes denying both our selves and all other things that shall offer to put him out of our hearts or obscure his honour 17. What opposite to this 1. Both Polytheisme having many or any other gods with him or besides him to his dishonour 2. Idolatry setting up other gods Idols or vanities in our hearts to worship them in his stead 18. What Polytheisme With God to joyne any other as those that 1. Either made two Gods one the beginning of all good the other of all ill 2. With God
strength 35. How is the love of God seen By adhering to him so with all our minde seen in knowing beleeving in remembring him With all Our heart in trusting hoping fearing and rejoycing in him soule in humility and submission patience and obedience gratitude and thankfulnes to him Strength to the uttermost of body and soule in all good duties to his honour 36. How in generall is the love of God considered 1. For the measure 1. Simply without measure and as before with all heart minde soule and strength comparatè 2. Comparatè above all things else Matth. 10. 37. Luke 14 26. 2. The manner absolutely and first our friends in the Lord. Secondly our foes for the Lord. Hence rising zeale of Gods glory opposite to this 1. Either in the defect want of the love of God with all our hearts above all things Hatred of God and his graces encreased by sin 2. Disorder loving our selves above God and his Commandements the world in the riches pleasures pride and other carnall things 37. VVhat are wee to consider in the knowledge of God The matter God and his truth and goodnesse revealed The measure according to our calling meanes time alotted The manner spirituall and holy knowledge in humility and effectuall to grace and salvation Opposite to this in the excesse curiosity wise above sobriety The defect 1. exceedingly ignorance simply affected 2. In a sort a small measure of knowledge too little for the quantity and 3. For the quantity a literall or speculative knowledge without care or conscience of godlinesse or the power thereof 38. VVhat in beleeving to be considered In generall faith in God and assent to the word of God In speciall to the threatnings of the Law and promises of the Gospell and for the Quantity with full understanding consent and assent Quality lively and working by charity Opposite to this in excesse credulity to even vanity without Gods word In defect in understanding by ignorance Consent by doubting Assent by wavering In Quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quality idle and dead faith And that either legally infidelity working carnall security Or evangelically counterfeit faith of hypocrites heretiques c. 39. VVhat in remembring God to be considered The laying up and treasuring in our mindes the things concerning God and secondly often calling such things to minde especially his mercies and judgements opposite to which if wee forget him his holy word mercies or judgements or so partially or slenderly remembring them without care conscience or obedience 40. What is assiance or trust Adhering to God and depending on him in all our needs whether we have means or not as who can helpe without above meanes Opposite to which if On the contrary in Excesse we tempt God Defect wee carke and care or use unlawfull meanes leaving God In disorder we trust in instruments and meanes as wealth world men many mighty wizards or divels 41. What hope A kinde of trust with faith fixed on God and his goodnesse expecting from him deliverance from ill and exhibition of good things whether for this present life or the life to come opposite to which in excesse is presumption in defect is despaire and so as wee ought to trust and hope in him and him alone are we to take heed wee presume not nor despaire or in participation of both with Epicures grow carelesse and without hope 42. What is his feare An awfull and son-like feare which though the object be Gods anger against sinne yet is more loath to offend him so good a God and mercifull then for the danger of punishment effect of his anger opposite to which is carnall security senselesnesse and despaire 43. What is rejoycing in God Delighting in him as the supreme good in his word his mercies and promises and the heavenly and inestimable comfort wee receive by them with joy in the prosperity of his house his Church his servants and honour which filleth the heart with more content then any carnall and worldly things Psal. 4. opposite to which are miserable delights of sinfull worldly carnall and voluptuous men 44. What is humility and submission to God A removing of all conceit of our owne worthinesse and humble acknowledgement of our owne vilenesse in nature and defect of sinne and desert of punishments together with consideration of Gods mercies and bounties to us whereby to bee cast downe before him that hee may raise us up Opposite to which a high conceit of our owne selves our worth and merits to the robbing him of his honour and praise and our forgetfulnesse of duty 45. What is patience An humble subjection of our selves to the crosse or hand of God in his chastisements and tryalls which must needs bee for our good and so found to be as his children by Our Meekly Cheerfully and comfortably Constantly Enduring entertaining them Opposite to which rashnesse and senselesnesse in excesse in defect impatience murmuring fainting and despaire or seeking issue by unlawfull meanes whiles wee will endure much for the world nothing for God 46. VVhat obedience The submitting our wils to the will of God and that onely rightly if voluntarily not forced totally not by fits or in part sincerely without hypocrisie and continually to the end Opposite to which either Disobedience to him by sinnes of omission and commission and that by negligence or contempt Obedience to men or other things more then God yea to sinne the flesh the world and the divell Gods enemies Disorder in the manner not voluntarily or totally sincerely or continually 47. VVhat gratitude or thankefulnesse A testification both by word and deed of a thankfull minde for all his benefits in all estates whether prosperity or adversity acknowledging him and him alone the author of all good things Opposite to which is unthankfulnesse and not acknowledging this or ascribing it to our owne power wit worth worke fortune idols or instruments or meanes forgetting the prime fountain 48. How to love God with all our strength With all powers of body and soule and so in the whole man to exercise all these good duties to his honour 49. How his honour set forth Both by word and deed internally in the soule and externally in the body and whose life and conversation to expresse and advance the praise and glory of God and so to avoid all prophanenesse which is especially to his dishonour Hence springeth 1. Internally zeale of Gods glory 2. Externally holy life and behaviour 50. What is the zeale of Gods glory A servent desire of the advancement thereof both in our selves and others and cheerfully using of the meanes thereof together with removing all impediments of the same proceeding from sincere affection guided by knowledge and discretion seene in the moderation in respect of all circumstances and especially of the time and seasonablenesse 50. What opposite to this Either want of zeale in luke warmnesse Apoc 3. 15. coldnesse Zeph. 1. 12. Or corrupt zeale mixed with Maliciousnesse bitter zeale Covetousnesse
Ambition Vaine-glory Hypocrisie Pharisaically Ignorance blide zeale Indiscretion preposterous zeale and without all moderation as in factious Schismatiques exceeding the proportion of the cause compasse of their calling and with much rankour commonly and unseasonablenesse 51. How holy life and behaviour In outward signes of honour and deeds expressing this inward affection of the soule seene as in all the Commandements By our setting forth his worship as in the second Commandement Glorifying his name as in the third Commandement Sanctifying of the Sabbath as in the fourth Commandement Obedience to these and all the rest and so avoiding all prophanenesse to his glory and others good example 52. Doth this extend then to all the Commandements Yes and this Commandement is set therefore in the first place as a ground or foundation of all the rest both of the first and second Table as establishing the duty we owe and especially inwardly in soule and affection to God and so the reasons in the preface drawne from equity as hee is our Lord and God and his authority as Lord and deliverer equally pertaining to this and the residue of the Commandements to this at least primarily to the others from this dependantly 53. What followeth The second Commandement concerning the externall worship of God SECT 4. The second Commandement The Analysis of the second Commandement with all the duties and opposite abuses whether implicitely or expresly forbidden or commanded here particularly expressed and in all the branches thereof more fully hereafter explained VVhere first in generall all false worship and unity and uniformity in the true worship thereby intended the civill use of images allowed but vanity and wickednesse in Idolatry to be detested and condemned so as no Image of the true Deity can be made All Images of false duities Heathen gods Sunne Moane Stars and host of Heaven Saint or Angell are forbidden to be made where any danger may be of worshipping them or appearance of evill humane inventions and wil-worship therefore to be avoided as a kinde of Idolatry though comely and decent ceremonies in the worship and service of God to be allowed of and approved The substance of true worship being prayer and praises hearing and handling the word sacrifices and Sacraments where first of prayer and the parts of it the order and manner and other circumstances of the same as the time place and persons so of hearing and handling the word True use of the same all of the Sacraments 〈…〉 and all externall worship to be performed in the Church of of God in all deâ—nt order and uniformity the reasons of Commandement enforcing the duties from Gods blessing an punishments assuredly promised to attend on those that neglect or observe the Commandements 1. VVHich the second Commandement Thou shalt not make to thy selfe c. What contained therein 1. The Commandement Thou shalt not c. 2. The explication of the same in the explication of the idols to the likenesse of any thing in heaven earth or under the earth all forbidden Idolatrous worship bowing downe to them 3. The reason from his Justice a jealous God and will punish c. Mercy promised to thousands c. 2. What manner of Commandement is it A negative inferring the affirmative opposite viz. not to make any idoll so to worship it and commit idolatry but to worship the true God only according to his will 3. What the negative part Whereby we are forbidden all idolatry and in that all will worship and superstition as both 1. The making of images of God or any thing else in Heaven Earth water c. for divine worship 2. The worshipping The image it selfe Or God in the image or by it 3. Corrupting Gods worship by Our will-worship Superstitions Our owne fancies 4. What the affirmative part To worship God and him alone as hee ought to be worshipped So these three things viz. 1. The matter his true worship in the parts duties and circumstances 2. The object of him and him alone not idols or our owne fancies 3. The manner of it according to his will revealed in his word and that is in Spirit and Truth as He is a Spirit and His Word the Truth 5. How are these parts positive and other parts seene opposite or opposed 1. As the true worship is opposite to idolatry or making any image to worship it 2. As the true God or opposite to idols and all vanity and vaine conceits and fancies of men 3. The true manner in the truth and uprightnesse of heart opposite to all will-worship grosse and false manner of worship and superstition 6. How farther explained In that if we intend his true worship the parts and duties of it both outwardly in the body and inwardly in the soule will be farre from that grosse and absurd idolatry here described the object of it the true God hath no affinity with those dumbe idols the Creator with those abominations of his deformed creatures and stupid gods or creatures of his blockish idolatrous creatures the manner and meanes in spirit and spirituall manner true heart and truth of heart informed by his blessed word as farre as may be distant from such idolatrous superstitions grosse or false and fantasticall will-worship 7. What is to be considered in the worship of God That the worship of God is set forth in regard of The 1. Substance of the same Internè in the heart in the first Commandement Externè manner and ceremomonies partly in the 2. 3. and 4. Commandements in the severall respects 2. Circumstance of 1. Place commanded as 1. Mount Morijah to Abraham 2. The Tabernacle ere the Temple builded 3. The Temple afterwards 4. Synagogues for the dispersed Jewes 5. Every place on good occasions or with looking towards and remembrance of Sion and the Temple 6. Christians Churches c. 2. Time the Sabbath as in the fourth Commandement 8. What is the scope of this Commandement The externall and publique worship of God to be decently set forth to his honour in his Church and all idolatry and false worship banished 9. VVhat profit thereof Both Unity in the Mind and Affection of all true worshippers Unformity in the True worship And Church of God 10. VVhat is first here forbidden The making of any images to worship them 11. Are all images forbidden It is plaine they are not but such as are made for idolatry as not onely images of the Cherubins and Palme-trees in the Sanctuary but of divers things else are read and so with us images and statues by painting graving and other Arts expressed may lawfully be had and kept for civill uses Of memoriall of men and their vertues or actions as monuments of antiquity Of ornament of houses and also palaces and buildings emblemes of divers best matters In representation of Vertues and vices Histories actions Triumphes c. Of instruction as of all kindes of beasts birds fishes and creeping things to know them and the like civill uses so they bee not
Fast preparing us to true 〈◊〉 humiliation penitence and contrition The 〈◊〉 holy Feasts preparing us to sing praise to God in voice of joy and thanksgiving opposite to which is irreligious fasting or feesting of prophane and vaine persons 50. To whom 〈…〉 worship doâ—cted To God anâ— him alone as that inward honour expressed in the first Commandement so all outward worship set forth in this opposite to which is to direct is to idols or idolatrize in it not doing it carefully and religiously 51. How is it then to be done In all uprightnesse and singlenesse of heart as done to him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tryer of the reynes and inward parts and without all hypocrisie which hee seeth and hateth and so consequently in spirit and truth inwardly in the soule so in spirit as he is a spirit and seeth our spirits after a spirituall manner the best So in truth as he is true and the truth his word the truth teacheth us and outwardly in all good order decent manner and convenient rites and ceremonies fitting his worship 52. How is that best seene If all things be done in 1. Order not confufedly for God is the author of order and not confusion 2. Decency that is well pleasing to the eyes of God and men and springing from good order 3. Humility and reverence for that is best beseeming his Saints and congregation 4. Uniformity for that betokeneth unity and God is the author of all peace and unity as who maketh brethren to be of one minde in a house and by these it will shew it selfe to all to be done 1. In the feare of God 2. For the honour of his name 3. Tending to the edification of his people as it is 1. accompanied with 1. Love to our neighbour 2. Zeale of Gods glory 2. Performed without show of 1. Hypocrisie vainglory 2. Affecting singularity or 3. Idolatry or appearance of evill opposite to all which is disorder confusion unreverence uncharity pharisaicall pride hypocrisie and singularity inclining all to will-worship superstition and idolatry 53. Whence are the reasons of this Commandement Drawne from Gods 1. Justice jealousie Punishing the delinquents Hating their delinquency 2. Mercy and truth Prospering the faithfull and their service Loving them and their fidelity 53. How this punishment set forth In visiting the sinnes of the fathers upon the children to the third and fourth generation 54. Shall the children beare the fathers iniquity No but the soule onely that sinneth shall dye but here it is meant of wicked children treading in the steps of the fathers as commonly they doe because they were no better taught so it is a double punishment to have wicked children and to be punished in and with their children as their children with them 55. How are they said to hate God As they continue or neglect this honour then which if they did their worst in hate they could doe no more to displease him as hee is jealous of his honour which hee onely requireth for all his blessings and will not give it or part with it to any other and for which he hateth them and their doings 56. Why is the Lord said to hate them or jealous Because as adultery is a most hainous sin causing jealousie and the adulterer and murderer most worthy hate of God and men the Lord in detestation of that unnaturall sinne of idolatry expresseth it as a kinde of adultery to goe a whoring after idols and consequently his hate by their punishments that so hate and contemne him by adulterating his worship and committing spirituall fornication with idols and divels 57. How are his blessings to the faithfull described By his shewing mercy unto thousands in them that love him and keepe his Commandements extended to the bodies and soules of his service 58. Why said to thousands To shew the abundance of his mercy and goodnesse who though his jealousie burne like fire and justice punish to the third and fourth generation yet his mercy is greater his goodnesse is above it yea his mercy is over all his workes reaching to thousands and endureth for ever 59. But we see the righteous often troubled Yea but it may be in mercy too as a chastisement of the childe he loveth so the crosse bringeth forth patience and other graces yea sometimes more profitable farre then prosperity and God knoweth what is best for his for Removing of worldly confidence Confirming them to himselfe Renewing and perfecting grace in them 60. How are they said to love him In opposition to those haters and contemners of God whom God so also hateth and abhorreth these shewing their love by their fidelity and obedience to his Commandements whom God also therefore loveth shewing them mercies to them and their seed and giving them his graces and plentifully rewarding their love and obedience 61. To what end these reasons That since thou canst give him no more for all his blessings then thy love and obedience and thou oughtest to give him no lesse for else thou givest him nothing that his judgements and jealousie may terrifie thee or love and mercy may allure thee and so bring thee to this duty for thy good and his honour 62. What followeth The third Commandement concerning the honouring of Gods most holy name SECT 5. The third Commandement The Analysis of the third Commandement declaring the severall parts duties and opposite abuses therein forbidden or commanded with the reasons of the same What Gods name and how diversly to be understood and how honored or dishonored in his name or tytles attributes holy word and religion aswell as workes of creation gubernation povidence blâ—ssings anâ— judgements 〈◊〉 thelike in gâ—nerall and in paâ—ticular his dishonour by blasphemy against God in any sort whatsoever as well as all froâ— of evill and prophanenes also cursing and banning swearing vainely and lewdly in presumptuous and execrable impiety the false prophets in that matter not so wicked but as it were with us acknowledge it to belong to God or the Church to denounce or send cursing or blessing or we only to blesse God and men in his name The Abuses of swearing and vaine or rash oaths in common swearers and the heinousnesse thereof with the folly and vanity or rather blasphemy and impiety of such hel-hounds or hellish and damned swearers and swearing worse then the Heathen or Pagans and more like Atheists then Christians and so such also the odiousnesse of perjury the opposite whereof the true and lawfull use of oathes and swearing for just and godly ends whereby the way of promissory oathes or vowes and their nature sorts and holy use in the Church towards God especially and be fore him if among men the reasons of this Command ement from the Lords mighty power and majesty intimated as well the most fearfull commination and judgement so expresly there threatned 1. VVHich is the third Commandement Thou shalt not take the name of c. What contained in these words The
the enemies of God to blaspheme 23. How is this to be understood As that all manner of evill examples prophanenesse shew of evill and idolatry may be occasion of blasphemy to the enemies of God and so all evill Christians accessory to the blasphemy of others and causers of it so in effect blasphemers 24. What opposite duty The glorifying of him and honoring of his holy name and his word by all means possible so yeelding him the honour due unto his name 25. What abuse by cursing and banning A malicious sinne the fruit of a heart full of gall and bitternesse and so compared to an arrow shot upright that shall fall downe upon the cursers head as he well deserveth 26. May we not curse then No not at all unlesse God bid ourse as he said Curse ye Meroz and so utterly to take heed of cursing maliciously as many will with desperate speeches and acclamations shewing a heart fraught with gall Cursing vainly as many doe on sleight or no cause calling for vengeance and plague murren and pestilence Cursing customarily as too many also will doe by swearing and cursing bewraying their folly and execrable impiety 27. Why should we not curse 1. Because it is the assured note of a wicked person as in the Psalmes Their throat is an open sepulchre the poison of aspes is under their lips their mouth is full of cursing and bitternesse 2. Because it is noted the fruit gal and bitternes as Rom. 3. 11. water of a corrupt fountain Ja. 3. 3. Because it is forbidden to all Gods people blesse and curse not blesse your persecutors blesse I say and curse not Rom. 12. 14. 4. Because it is a presumptuous sinne to wrest the office out of Gods hand and to whose justice belong plagues and punishments and so to enter upon Gods tribunall 5. It is here forbidden as all prophanation of Gods name and honour and we never read of any good man without Gods command durst enter upon it or doe it nay Michael when he strove with the divell durst not curse him Jud. 9. Nor Balaam though hired by Balaac durst curse without Gods commission Num. 23. and lastly curses are threatned with the curse of God that it shal not depart from the house where the curser or swearer dwelleth so it is an arrow shot upward that will hit him that shot it falling downe heavy with Gods curse on his head and we see not only Gods Law and Commandements all good men and Angells as Michael but even false Prophets as Balaam shall stand up in judgement to condemne this cursing and cursed generation 28. How is it that cursings and excommunications are found in the Scriptures and in the Church By Gods particular appointment and conclusion who is absolute Lord of both blessing and cursing and so we finde that Moses set forth the curses on mount Geresin That David cursed his and Gods enemies from God That Elisha cursed the rebellious children and the Church from God and for his glory used her excommunications and execrations by Christs peculiar commission and upon which no private person or any private authority may enter 29. What opposite duty Blessing and praysing him and his holy name yea and blessing all others even enemies and persecutors according to that blesse and curse not Rom. 12. 14. How blesse we God By praysing him for his blessings and sounding forth his goodnesse with the voice of joy and thanksgiving 30. How blesse we men From him and for his goodnesse and graces shewed in and by them and so blessing is said to be either generally required of all in gracious speech and godly salutations Gen. 47. 7. 10. Rom. 16. 16. Matth. 5. 44 47. Or particularly performed by superiours as from God and in his stead Parents Gen. 27. 27. Minister Numb 6. 23. Magistrates 2 Sam. 6. 18. 1 Kings 8. 55. 31. What abuse by swearing The prophanation of Gods name and injury to his holinesse and truth which as with falshood in our owne speech and injury and wrong to our neighbour is forbidden in the ninth Commandement as derogation to Gods truth and Majesty and prophanation of his name is here forbidden 32. How is this abuse of swearing Such vaine prophanation of Gods name used in oaths either taken falsly deceitfully rashly negligently commonly by creatures or false gods in vaine protestations and foolishly undertaken to the disparagement of truth and Gods glory 33. How many sorts of oathes be there Two sorts Ascertory commonly so understood Promissory in which are vowes What false swearing The taking of Gods name impiously in our mouthes to sweare to a thing we know to bee false or know not to be true both which are false swearing so the false witnesses against Naboth and Christ. How swearing deceitfully When sweating to what we know false or if it happen true what we thinke false and with a purpose to deceive others thereby or not to performe the same all which sorts are accounted perjury 34. What is rash swearing Swearing unadvisedly in heat and choller or any other passion without consideration of the matter circumstances manner or possibility of performance 35. What common swearing An accumulated sinne aggravating the offence of rash swearing by drawing wickednesse with cart ropes of vanity to a custome and so nothing more odious to God then the customary and common swearer who is commonly a vaine and prophane person 36. Whence the heynousnesse thereof 1. For the multitude of oaths reaching to heaven to pull downe vengeance 2. For the continuall neglect and contempt of God indignity offered to God to call him to witnesse in every lewd and trifling matter 3. For the contempt of truth as many must needs be false and lewd 4. For the small conscience of telling or facing a lye ordinarily seene in ordinary and common swearers 37. What other vaine swearing In derogation of Gods Majesty calling any creature to witnesse or using light and foolish protestations savouring of folly impiety and vanity and to the mocking of oaths and making them and the truth suspect 38. How may that be In swearing by creatures as light fire aire c. bread drinke welking c. By ridiculous toyes by laking by cocke by my fay c. By Popish Saints or the like by Saint Mary Saint Anne Saint Loyes by the Masse by the rood c. By Heathen gods or idolls as by Hercules Apollo c. Medius Fidius c. By parts of Christ body as nailes wounds blood heart and so Gods heart wounds c. many times not without cursing and raving most blasphemously 39. What the solly or vanity of them 1. In that they are childish and foolish to attribute the knowing truth to such things 2. Beastly and abominable to set up the creatures in the place of the Creator 3. Divilish and detestable to rob God of his honour and shame the truth 4. Blasphemous to teare Christ in peeces with such execrable oathes and vaine mouthes 5.
place appointing and establishing the time allotted to his publique service and worship his honour being the maine scope of the first Table And as it is to be set up in our hearts the intent of the first Commandement And as his outward worship rightly performed the intent of the second The glorifying of his name in all things the intent of the third The rightly observing of his Sabbaths the appointed times of his worship the intent of this fourth Commandement 4. What manner of Commandement An affirmative inferring and enforcing his opposite negative viz. to remember to sanctifie the Lords Sabbath and not negligently to let it passe or prophane the same 5. What the affirmative part 1. Our duty to sanctifie the Sabbath by setting a rest apart sanctifying the rest by holy exercises 2. Our duty to be mindfull and carefull of it so to remember to sanctifie it by preparing our selves using all good meanes removing impediments 6. What the negative part The forbidding of the prophanation of it by not setting apart a rest misspending it in any superstition idlenesse vanities sin c. The passing it over in forgetfulnesse by unpreparednesse neglect or contempt 7. How the parts and duties opposite seene opposed The sanctifying opposite to the prophanation of the Sabbath and holy exercises to the mis-spending it in ill actions The minding it opposite to forgetfulnesse and drowsinesse therein as the preparing the soule to that holy and fit celebration thereof opposite to neglect contempt or unpreparednesse 8. What is the duty of sanctification of the Sabbath The setting apart a day of rest and exercising our selves therein in such holy duties as the Lord requireth 9. What day is so to be set apart The seventh day so he appointeth and alloweth the six dayes for our labour whereby we with more chearfulnesse and readinesse may sanctifie his Sabbath the seventh 11. How is it that our Sabbath differeth from the Jewes Sabbath For divers reasons as to shew that the old Law hath given place to the new and so the Jews Sabbath to this of Christians That the ceremonies are vanished and what was ceremoniall in this vanished as the time altered though the morality remaine That the Sonne of Man indeed is Lord of the Sabbath and so hath power to alter it 11. How prove you this Commandement to be merall and perpetuall For that it is ranked there among the rest of the Commandements that are morall and to endure as well as from the necessity of it no lesse to us and to the worlds end for Gods honour then it was to the Jewes and all the holy Patriarkes and Fathers from the beginning and therefore vaine and impious is their assertion that as a ceremony would have it passed and vanished or account it needlesse or a burthen whereas it is indeed to all good Christians comfort and the especiall honour of God 12. What necessity of a Sabbath For divers and weighty reasons such as these 1. That the faith and obedience of men may hereby be exercised more particularly in setting themselves apart from worldly businesse what haste soever and dedicate themselves and this time holy to the Lord. 2. That concord and unity Doctrine and Gods service may be maintained which without this meanes would hardly be effected but confusion would follow every one let loose to his own will or fantasie as commonly so many heads so many opinions 3. That love and charity and all graces were encreased by publicke teaching the duties required and reproving the vices as it is done by Gods word preached then whereby the good and vertuous encouraged the vitious shamed 4. That Gods service and publicke worship may be thus upheld that else were like to decay if men left to private devotions had not such publicke meetings some forgetting others nelecting all duty and most that did not ignorantly or superstitiously performing the same 5. That more acceptable service to God performed when prayer and holy duties so publickely exercised by all as many brands making a great flame so the prayers of many with greater fervency ascending up to God and every good servant of his more enflamed by joyning with others in these holy duties 6. That it may be for rest to the very servants and cattle that else groning under their yoake may be too much grieved by unmercifull minded masters without relaxation 7. That it may be a difference between Gods servants and the heathen that know not God by such sanctifying the Sabbath and so be a signe to us of that eternall Sabbath and rest in Heaven wherein as we are taught we may meditate how with Saints and Angels we all doe enjoy Sabbath dayes recreations of singing hymnes and Hallelujahs as we shall the prayses of God for evermore 13. But is not a Christians Sabbath every day Yes in spirituall rest from sinne and private satisfaction of the soule in practising of holy duties sitting a godly life not to forget thereby or neglect the publicke service of God on his appointed Sabbath whichevere to dishonour God most of all and bringing in confusion and iâ— religion 14. But since the Jewes Sabbath altered may not any Christian make or set out what day he please for Sabbath Nothing lesse for it were not onely temerity and presumption to break the Lord and his Churches institution as may be shewed but the high way to Atheisme and Irreligion when if every one might set out what Sabbath he pleased one setting out one day and another another there would be no day in effect kept holy and so not onely no order and uniformity but even no unity or charity and likely much uncharity jangling and dissention and consequently irreligion 15. How then is our Sabbath to be shewed or proved or established instead of the Jewes Sabbath Most firmly against all obstreperâ—as clamors of gainsayers 1. By the Lords owne approving and sanctifying it who is the Lord of the Sabbath 2. By the Apostles doctrine and continuall practice and keeping the same 3. By the whole Churches and all holy mens uniforme practice and consent ever since 16. How by the Lords owne doings Most plainly by his 1. Naming or giving his name to it in holy Scripture as Apocal. 1. 10. called the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the Lords supper the Lords people and his Church or the like so his day 2. Sanctifying it by and with his First resurrection thereon and finishing the worke of our redemption and resting on the new Sabbath as God the Father the creation on the former Secondly presence and divers appearances to the Apostles on the same day at their holiest and Sabbath dayes exercises as I. To the women and the Disciples and Mary Magdalen at the first II. In the morning John 20. and to Simon III. And to the Disciples in the way to Emaus Luke 24. 34. IV. And to the Disciples and Thomas with them John 20. V. And at other times and to Saint Iohn in
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
Rejoyeing in others harmes or ill called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 24. 17. Job 31. 29. Psal. 35. 19. 21. VVhat opposite duty required Rather to wish others good and congratulate their welfare by rejoycing with them that rejoyce in prosperity or pitty mercy and compassion ready to mourne with them that mourne and helpe them in any calamity 22. How against friends or foes 1. Against friends by 1. Faigned friendship worse then open hostility seen in slattery treachery and the like 2. Dissolving friendship and setting friends at variance II. Against foes by enmity hostility grudge and implacablenesse and minde to doe mischiefe 23. What duties on the other side required Christian sincere and constant friendship or pacification among friends and charity and desire of reconciliation to and with others 24. How against neighbours strangers or underlings 1. Against neighbours by discord contentions and janglings or unquiet and harsh behaviour 2. Against strangers by inhospitality and incivility 3. Against those under our command and power by cruelty and rigour in offering injuries revenge or harme and unmercifulnesse even to the dumb beasts for a good man is mercifull even to the life of his beast 25. What opposite duties required Peace and concord peaceablenesse hospitality and civility gentlenesse and clemency 26. What outward signes of uncharitablenesse anger hatred or rankor 1. The eyes cast downe or awry 2. The countenance distorted or estranged 3. The gestures proud or disdainfull 4. The voice loud speaking or angerly as tus◠Racha c. Math. 5. 22. opposite to which the signes of good will in courteous and milde behaviour 27. What farther degrees of murder In the tongue and malicious words either in I. Presence and to the face or not secretly as by 1. Brawling and scolding or loud clamours 2. Reviling and railing noted by superiours against inferiours with menacing By inferiours against superiours murmuring 3. Scoffing and scorning mocking and taunting cursing and blaspheming c. II. Absence and behinde ones backe tale-bearing slandering and calumny to which adde those that are accessory to this ill which as the sharpe darts of the divell wound three at once the soule of him that is telling hearing wounded by the slander And which as an untruth is condemned in the ninth Commandement as a murderer of the good name and reputation deare as life here 28. What is the opposite duty here required A peaceable temperate and quiet tongue speaking good and not evill or words that may doe hurt 29. How are these sinnes branded or the heynousnesse noted As the hater of his brother a manslayer accounted Iohn 3. 15. The tongue and heart set on fire of hell Iames 3. The sure token of reprobates to have their throat an open sepulchre poyson of Aspes under their lips and their mouthes full of cursing and bitternesse Rom. 3. 13. 30. VVhat farther degrees of murther In quarrelling and contention In fighting and challenging In offering violence and wrong In taking away life of ones selfe or ones neighbour or the accessory or assistant to any of these 31. How quarrell and contention As a breach of charity and peace and the high way to open murder and bloodshed and the like may be said of fighting and chalenging in time of peace to the danger of life if not destroying therof or losse of life or member 32. VVhat punishment Life for life bloud for bloud eye for eye tooth for tooth hand for hand by the law of Moses and Talion law or Lex talionis 33. VVhat opposite duty A peaceable minde and hand ready to doe the actions tending to humanity and concord 34. What of offering violence and wrong As the fore-runners and occasions of shedding of bloud or destroying life whether by 1. Indignity or disgrace offered 2. Hurting and wounding the body of our neighbour 3. Grinding the faces of the poore and oppression 4. Vsing any meanes to impaire the neighbours health as by Witchcraft poysons deceit Withholding helpe or reliefe in our power so Apothecaries or unskilfull Physitians and false drugs or that use deceit in things medicinable or sustenance to the adulterating of good things and destruction of life and health 35. What opposite duty Just and conscionable dealing in all the aforesaid respects and person or any other for the conservation of life or health and detecting all deceit and preventing violence against the same 36. What utmost degree of murder Taking away of life by violence or else of ones selfe or other 37 What of selfe murder A most unnaturall sin and most dangerous as unlesse sinne against the holy Ghost more monstrous then any others and scarce having hope of repentance after so immediate temptations of the divell to so horrible an act as laying violent hands on ones selfe yeelded unto and as dying in Satans worke and to be feared in Satans hands only Gods boundlesse mercy that inter pontem fontem as fate inter calicem labra may shew it selfe but in all probability and humane sense a most dangerous damnable and desperate case 38. What may be occasions of so horrible a sin so to be avoyded 1. Either pride in a high degree and loth to stoope to others or beare lower faile then used or will agree with so high a minde 2. Some crying sinnes as murder adultery perjury usury that tormenting the conscience driveth to despaire and so divellish a designe 3. Apostasie from God or the truth or carnall security blinding the eyes of the soule slipping from God and into the power of Satan and his temptations 4. Poverty disgraces or other heavy crosses overwhelming the soule that forgetting to lay hold on Gods mercie the divell is ready to drive to this desperate execution 5. Melancholy and such mists of minde with any or sometimes many of the foresaid things and the divell like a roaring lion alwayes ready seeking whom he may devoure taking occasion of all occasions and our weaknesse there laying his strong battery of temptations if we leaving God he give us over to our selves too weak for such a potent inveterate and malicious adversary 39. What speciall remedy or preservative in such danger Avoiding of sinnes repentance of sinnes to labour for patience in adversity and crosses humility of soule and by prayer to commit our selves and soules into the hand of God But what if Satan and his temptations be too busie and present To remember he is a liar and an adversary and so that he suggesteth neither truth nor good for if he presse the threatnings of the law and grievousnesse of notorious sinnes yet the mercy of God is greater if he urge thou art a reprobate yet he is a liar and God is true and good giving mercy to every penetent sinner if he say thou art unworthy yet Christ in whom thou art or maist be if thou but desirest it is most worthy and beloved and thy full redemption and price if he tempt thee to despaire or murther that is a deniall of God and
with a leud disposition is though in it selfe godly to that depraved humor but an occasion of rebelling and rebellious headstrongnesse and scorning in impatiency and impotency with spurning against it and disobedience 6. But obedience to the Law is true justice Yes for the man that doth those things shall live in them Levit. 18. 5. Gal. 3. 12. Rom. 10. 3. Luke 10. 28. 7. But none may be justified by the Law No yet not because the Law is not perfect or not able to justifie for the Law is perfect holy just and good but because we are not able to justifie it for the Law is spirituall but wee carnall Rom. 7. 12. c. 8. Why can none fulfill it Because wee are all sinners and deprived of grace as of the glory and image of God Rom. 3. 23. yea sin is in the very regenerate Rom. 7. 20. 9. What is the use of the Law 1. To teach us these things and the excellency of Law and Law-giver 2. To shew us what true righteousnesse is 3. To humble us and shew us our weaknesse and infirmitie 4. To stir us up to better duties and seek Christ and his power and grace so to bring us to him 5. To direct us being in him how to live acceptably in striving to walke in the same 10. How is this use of the Law then branched Into the civill and spirituall use thereof both in respect of reprobate or righteous 11. What the civill use To shew the difference betweene good and evill and what the acceptable will of God is and to leave all without excuse 12. What the spirituall use To the reprobate not only to leave them without excuse but even to 1. Shew their sin in the full extent and so to make them appeare more ugly and deformed that are by nature void of good 2. To harden them that whereas they cannot performe it take occasion thereby to bring forth more evill and so to them the letter killeth and kindling the heat of sinne in them maketh it more strong 13. Why should they be condemned since they are not able to performe it We are not to looke that we are able but what we ought to doe not what In 1. Our corruption we want but 2. What we received in our creation that is what the Lord gave us and the Lord requiring but his owne we being not able the fault is in our selves 14. What the use to the children of God Twofold Either 1. Before they be converted to humble them and shew them their owne weaknesse whereby they may feele the sweetnesse of Christ in deliverance from the torments of hell deserved which unlesse humbled by the Law we could never be sensible of but feeling it desire the release and so a Schoolemaster to bring us to him And yet more 2. After they be in Christ for a rule of righteousnesse and godly obedience to bridle the affections while we strive for perfection 15. What is then further expressed in this preface First the caution for our more due consideration of these things and our weake estate and inability to performe the duties in the law required in those first words My good childe know this that thou art not able to doe c. 16. How is our inability seene In that we are not able as of our selves to think a good thought much lesse to doe a good deed as of our selves since our depraved nature in Adams fall is not only deprived of all goodnesse but enclined and prone to all evill 17. Was no man ever able to performe them None except Adam in his state of innocency and Christ who was both God and Man 18. How is the estate of man to be considered 1. In his first creation and estate of innocency able to fulfill them as them in Gods Image righteousnesse and true holinesse 2. In his fall and nature as now it is depraved and deprived of all goodnesse and so not able to fulfill it 3. In his new birth and regenerate estate in Christ yet so not able perfectly to fulfill the law but failing in many things yet in some measure yeelding acceptable obedience 19. How was that perfection in Adam seene As he was perfectly good created in the Image of God in righteousnesse and true holinesse having his soule endued with divine knowledge free will and affections holy in integrity and innocencie 20. How the depraved nature of man As he is corrupted in his powers of body and soule and his 1. Understanding darkned full of ignorance and error 2. His will crooked and contrary to the will of God 3. His affections impure and so bad that nothing so good but it will loath or hate it nothing so bad and vile but they will wish and seek it 4. His weaknesse such that no power to any good in thought word or deed 5. His strength of corruption so great that it will turne best things into ill to its self and good things into occasion of falling the graces of God into wantonnesse 21. How this more manifested In that they in this estate are compared to blind and deale and worse things even filthinesse it selfe so Job 14. 4. Who can bring a cleane thing out of filthinesse and Rom. 7. 18. In me dwelleth no good thing and David There is none that doeth good no not one they are all corrupt and become abominable destruction and unhappinesse is in their waies and the way of peace they have not knowne yea the unregenerate do nothing but sin and their best actions and waies but sin and to death 22. How those in estate of grace Yet they cannot perfectly fulfill the law but faile in many things as Jam. 3. 2. In many things we offend all for though there be sincere and sound obedience from the heart and guided by Gods Spirit yet it is but imperfect obedience while the corrupt nature in the old man cleaveth so neer to us and is not quite expelled but hindreth many a good worke whence the combat betweene the flesh and the spirit when not the good that wee would but the evill that we would not is done Rom. 7. 21. and so like Schollars practised in Christs Schoole in these exercises of grace there will be faults in our doings easily found we are not skilfull to the full or masters in the art of godlinesse while we are in viâ here only we shall be in patriâ when all imperfection shall be done away 23. Are none then perfect here Not absolutely but a kinde of perfection is attributed to the godly 1. As perfectio partium opposed to hypocrisie so sincere and true godlinesse as in David Josiah and others 2. Though not perfectionem graduum or an absolute fulfilling of the law and all righteousnesse without failing in any thing for this is in no man to be found of all the sons of Adam that are only men so rejected 1. Pelagianisme that gave perfection to mans naturall faculties and freewill 2. Semipelagianisâ—e
supply of grace 23. How is he said to be in heaven As in his Throne and Palace of Glory and whence he is seen especially to manifest the same both in mercy and judgements 24 How his glory seen or manifested there 1. In the inferiour heavens by whose excellent creatures sunne and hoasts there as the heavens declare the glory c. Psal. 19. 2. In the third heaven where is manifest his blessed vision and fruition to the Saints and holy Angels 3. In the heaven of his Church where manifested to his Saints on earth and those that excell in vertue 25. How else is it manifested thence 1. As his Almighty power is chiefly seene by his great works and influence of goodnesse thence 2. As his Al-presence shadowed in the alcovering heavens universall architecture 3. As his al-sufficiency to himselfe and all his creatures signified by that universall covering 4. As his Al-seeing knowledge by that universall compasse of the curtaines or canopie and light of heaven and so 5. His Omniscence Omnisufficiencie Omnipresence and Omnipotence lively shadowed and represented in the heavens and as his purity holinesse represented in the purity and brightnesse of them and his mercies and judgements also from thence 26. How his mercies and judgements manifested thence 1. In the signes and wonders shewed thence to the terrour of the inhabitants of the earth 2. In the lightning and thunder storme and tempest causing feare and amazement and often distruction 3. In the clouds and raine as in Noahs flood sometimes bringing and threatning devastation 4. In the distinguishing dayes and nights times and seasons by the lights and revolution of heaven 5. In the influence of goodnesse into inferiour things as gracious dewes from heaven 27. How is he then by us conceived to be in heaven 1. In the heaven of sanctified soules by his grace 2. In the heaven of his Church by his mercy and goodnesse 3. In the heaven of visible heavens by his power and declarations of his glory 4. In the heaven of superiour heavens his Court and Palace in excellent glory with his heavenly Courtiers Saints and Angels 5. In the heaven of highest heavens dwelling in inaccessible light and glory 28. Is he not then on earth Not to be thought that he is absent any where that filleth all places by his powerfull presence in whom we live and move and have our being and though heaven his Throne yet earth his footstoole and both heaven and earth filled with his goodnesse and glory who both here and in heaven guideth and governeth all things 29. Why say we then so particularly in heaven Because that in most eminencie the heaven is his Throne or seat and Palace of glory and for our understanding as earthly Kings his image have Palaces of State to shew their magnificence so this heavenly Emperour hath that his celestiall Palace wherein is most perspicuously above all other places manifested his glorious Majesty 30. What more learne we hence 1. The greatnesse of comfort and considence that we should have in our heavenly Father 2. The height of our godly ambition to be worthy sonnes of this our heavenly heavens Father 3. The fulnesse of joy and gladnesse from consideration of the excellencies of this our heavenly father above all earthly fathers and this our King above all other earthly Kings and Emperours 31. How is this especiall comfort confidence or joy As our heavenly Father hath heavenly blessings and inheritance to give us and doth love his above all earthly fathers love who love but blindly ignorantly and imperfectly and he eternally without end or imperfection he hath all power and all Kings but wormes in comparison of him and like the dust under his feet yea Satan and all enemies tremble before him who is able to defend his from all adversaries and this our prayer is our speech to salute this our Father who is thereby assuredly knowne our God and Father as we more familiarly admitted into his presence to speake to him and so often to salute him in that heavenly language 32. But if we be his what need we often pray So much the more 1. To shew our duty and love to his honour 2. To approve our selves thereby in his favour so often and ordinarily even here admitted into his presence 3. To pay our duties that we owe of blessing praise and thankfulnesse the tribute of our soules 4. To renew the covenant of grace and cloath us in Christs garments and justice more fully 5. To reach out the hand of faith thereby continually to receive new blessings 33. What if we neglect it We not only shew our selves unworthy of blessings but to have no faith and not to be sonnes that desire not our fathers honour nor to receive blessings from him for if we will not 1. Offer our selves in his presence 2. Speake to him by confession 3. Aske him blessing by prayer 4. Salute him in praises 5. Reach out the hand of faith to receive blessings 6. Aske or speake for cloathing or meat Medicines or help Cordialls or other comforts in our fathers hand and gift shall we not shew our selves most unworthy of any blessings and worthy to be blotted out of his favour in consideration of which we ought often thus to pray as we are taught Our Father which art in heaven 34. What farther expositions may you make hereof In consideration how this Preface is applied to the whole Trinity not only in generall as one God in essence but in particular intimated according to their persons as by 1. Father remember the first Person in Trinity both to Christ and all us a Father 2. Our representing him in whom God is made our Father Christ our Brother Mediator Judge Saviour and redeemer 3. Which art in heaven intimating the holy Ghost inhabiting the Saints or Gods presence by his holy Spirit in his holy heaven both his 1. Saints and their soules by his graces Conscience by sanctification 2. His Church on earth by his mercies and consolations 3. His Church above by his glorious visitation and continuall comfort thus understanding particularly one God in three Persons Father Son and holy Ghost by these words Our Father which art in heaven 35. What followeth After this Preface in the second place the petitions of the Lords Prayer SECT 4. The three former Petitions of c. The Analysis and generall distinction of all the six petitions with the order of them and reason of the same this prayer is so excellent as in it comprehending the substance of all prayers and all the sorts and parts of them the number of the petitions and quality thereof the 1. petition for Gods glory why fittest so first to be paced The parts of this petition what meant by the name of God expressed in the third Commandement and what also by sanctifying his name and how to be performed by us in all our thoughts words and workes respectively all of them and so to be hallowed
have nothing of our owne 2. The manner of having it truly if Christ bee ours in him both spirituall and materiall bread are ours and in him alone 3. The honest meanes of getting it required our godly labour and Gods blessing and not to feed on others labours and eat the sweat of others browes with the idle person and theefe 4. The charitable use for our selves and others so of all our Father we aske all our bread or ours in communi and not my bread alone 12. Who offend against this All they that 1. Have it not of Gods gift in his love for it is not theirs they are but usurpers of Gods creatures 2. Have it not in Christ as in him God and all things 3. Have it not by honest meanes for they have not so much their owne as others bread 4. Have it for themselves alone that aske for our bread and keeping it so make it but my bread and mocke God in so doing 5. Thinke they have a property in it other then from God or enough of their owne for themselves as the Foole in the Gospel or neglect thus to make it their owne by the asking getting or communicating it to others whereby in Gods account and the reward it is most of all made their owne 13. Why say we daily bread To put us in minde especially of every dayes need of bread and so necessity to pray for it and consequently diligence to bee used in that duty else as panis 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly bread of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellence Christ the Manna and food of soules 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the succouring and comforting our weake nature by the ordinary use of it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of crastinus dies so to be solicitous but not too solicitous and carefull onely as becommeth Christians for that ordinary bread and other necessaries 4. Quotidianus ordinary bread not exquisite and dainty being to nourish our weake not pamper our wanton nature 5. Quotidianus daily as most usefull and necessary not superfluous that may be spared onely in avarice or ambition desired but to suffice ours or others daily or present necessity 14. What meane you in the action by Give That it may please God of his bounty to impart the things wee need to us or the use unto us and so grant us the sanctified use of them and his blessing and herein to 1. Give and bestow what we want and have not 2. Uphold and continue what we have to us 3. Maintaine it to our use and comfort 4. Preserve us to and in the sanctified use of it 5. Blesse and make it prosperous to us 6. Grant us contentednesse and comfort with it 7. Enable us thereby to his service and thankfulnesse in acknowledgement of his grace and blessings received and thus it is truly and indeed given from God and given from his hand to us or into our hands and use 15. Why say we Give us In respect of the charity whereby we pray both for our selves and others desiring the good of all and as well our brother as our selfe and so say Give us as afterwards Forgive us and Lead us not into temptation and in this offend both the Forget full and neglective of this humanity and common charity The covetous that desire onely for themselves The uncharitable that not onely not desire but enviously repine or maliciously grudge at others good 16. Why say we This day As the word This day or hodie signifies variously 1. Either this day of eternity as Psal. 2. Hodie genuit te so the eternall food and bread of life Christ may be understood desired for this day 2. Or this day of life all our time so convenient necessaries food and rayment and with them content this day of our life 3. Or this present day now instant and so most properly bread for the bare present to be given for this present not debarre us from depending on God by having superabundance or too much as the gift of many is in fulnesse to forget God the giver of that abundance as it were we desire this day and every day to depend upon thy goodnes for our daily bread 17. But what need rich men say this or those that have enough for many dayes Most of all if they rightly thinke of it to thank him for that abundance as most bound and for continuance of that blessing to them because else 1. It may soone be taken from them 2. They may bee taken from it as the foole in the Gospel 3. The use of it may be taken away by Sicknesse Weaknesse Disquiet 4. It may be a curse to them by abusing it in intemperance and to their shame 5. Troubles and disquiet may be sent that shall spoile the sweetnesse of it 6. Without content with covetousnes or other Crosses that may be present if God give not his blessing all the relish may bee taken away and they seeme poorer in the having or use and bee poorer in their soules then they that want the same utterly when God either breaketh 1. The thing it selfe 2. The strength vertue and comfort of it 3. The strength of them that use it 4. The use of it from them or curseth it unto them and the like 18. What is then generally desired hereby That God will bee pleased graciously to give and prosper unto us his gifts and so we aske 1. Our bread meat drinke rayment and ordinary necessaries 2. Peace plenty and tranquility to enjoy them and that plenty 3. Good governours to maintaine that plenty and peace 4. Comfort of friends in that tranquility and victory over our enemies 5. Seasonable weather to receive the fruits of our labours 6. Health and strength of body with quiet of minde 7. Good successe to our designes and Gods blessing both to Second them unto us Make all his creatures nourishable unto us Sanctifie us to the use of them and them to us 8. A charitable minde and disposition in us and all for the generall good and comfort of all 9. Contentation without which we have nothing comfortable 10. Dependancy upon Gods providence with confidence daily 11. Godly disposition to live in Gods feare by honest courses to get and holily to use his blessings 12. Virtues of humility lowlinesse thankfulnesse c. without which wee can hardly use this petition rightly 19. Who pray not aright or offend in this Even all ungodly men that either trespasse against men by unlawfull getting goods or God by abusing them after their ungodly lusts and vanity of minde and so the 1. Proud 3. Ambitious 3. Licentious 4. Voluptuous 5. Intemperate persons that desire not only bread or w th moderaiō but rather to abuse thē to their excesse of pride vain glory ambition voluptuousnesse lewdnesse and intemperance 6. Prodigall that wasteth the daily bread 7. Covetous that are for themselves alone 8. Envious that repine at
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
Lord institute it nor his Apostles but in the Councell of Melda ordained So for the Authour not Christ nor his institution Matter No visible signe or forme of words prescribed End not a seale or pledge of grace promised or appointed only of good use of comfort as a holy Ceremony when rightly used and not so precisely and properly a Sacrament 59. What of extreame unction It was but temporary and in use of the gift of miracles and healing and with them rather ceased then continued as having neither 1. The Authour Christ or his institution but Apostolicall use and tradition whiles it lasted or was truly in use 2. The matter no prescript forme of words especially by our Saviour though the Apostles used the ceremony 3. The end no such generall use and benefit in all times and places or promise annexed as a seale meanes or pledge of grace 60. How of pennance Though a most godly duty and to be performed of all as repentance faith and obedience are required of all yet not as a Sacrament instituted in the new Law or by Christ but a holy duty and both under the old and new covenant equally practised So neither having Authour Christ or his institution particularly for the beginning of it matter No prescript outward signe or form of words from his ordinance or inward part Or end instituted for a seal or pledge though a means of grace and so not so properly a Sacrament as a holy duty 61. How of Orders or Ordination Though wee finde both the institution and expresse form of a sacred ceremonious action therein in the new Testament used by our Saviour and his Apostles and form of words and necessity of perpetuity to the worlds end for the good of the whole Church that Calvins institutions lib. 4. cap. 19. Sect. 31. and cap. 14. Sect. 20. allow it in some sense to be a Sacrament and wee cannot well deny it yet not accounted an ordinary Sacrament in usum totius Ecelesiae to bee used by all the members though for the good of all and so not a sacrament as universal or pertaining to all but peculiar to one estate of men and consequently though a holy ceremony not reckoned among these chief but rather to be referred to those secondarily and lesse properly called sacraments 62. How came these other to be so accounted Sacraments 1. By means of S. Jerome translation naming them or some of them so 2. By means of the Fathers also calling them so in a large or lesse proper sense 3. By means of the number of seven as a sacred number and much affected by many Ancients 63. And is not this sufficient No For this wee might have by this meanes not onely seven but many more as many other holy actions ceremonies and other things have been called Sacraments As 1. Sacramentum Martyrii by S. Ierom ad Oceanum Martyrdome 2. Sacramentum Crucis by S. Augustine the Crosse a Sacrament 3. Sacramentum Ligni the helve of the hatchet that Elisha got the Iron out of the water with by Tertullian 4. Sacramentum Religionis Religion and the Military oath Sacraments called besides many other 64. What shall we then doe herein To consider the definition and thereby to find which are truly the Sacraments or the chiefe and of chief use in the Church and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called As for the Author if by men or their institution and not Christs not properly Sacraments Matter wanting either outward signe of Element or action Prescript forme of words ceremonie Inward grace propounded promised and so sealed End not generall Use benefit of promise annexed pledge seale or means of grace Or not by all to be in convenient time used want of any or especially many or all of these utterly destroy or abate the true nature of a true Sacrament as wee saw before in marriage legall Ceremonies the brazen Serpent the Rocke in the wildernesse and such like things though an outward signe and inward graces in some sort represented yet without Christs institution not properly Sacraments of the new Covenant yea and though by Christ and his Apostles ordained but for other uses as of comfort or to be used of some persons only and the like or not for a seal of the main grace of the covenant to confirme it though otherwise perhaps signes of great graces not so properly Sacraments as these two Baptisme and the Supper of the Lord which have all these parts conditions and prerogatives both authour matter manner end and generall use and necessity 65. Must all of necessity then use the true Sacraments Yes And therefore ordained as the generall meanes and seales of grace to all under the covenant and so appointed the ordinary pledges of the same though God who is above means can save without means yet we are to use the ordinary means by him appointed and not neglect the same if it may be had for so it were a contempt of God otherwise we may be held excused So generally necessary thus ordinarily appointed to all if they may be had otherwise not of that simple and absolute necessity as if without them impossible or no salvation 66. How many and what are the parts of a Sacrament then set forth in the definition of them Two the outward and visible signe and the inward and spirituall grace where is to be considered 1. The Relatum the outward signe 2. Corellatum the inward grace signed or signified 3. Relation of the signe to the thing signified representing the same and presenting it to the soule that receiveth it by faith 67. How shew you this then more fully Sufficiently well or amply and plainly enough to be seene in each of the Sacraments handled particularly SECT 2. Of BAPTISME Of Baptism and the severall parts thereof with their resemblance and relation of the one to the other explicated and considered the efficacie and vertue of baptisme in the renewing of us by being thereby received into the covenant of grace and engrafted into Christ being so washed in this Laver of regeneration and what is required of the person baptized viz. Repentance and Faith whereby is here briefly observed the descriptions of them and how they are to be found or considered in the infants that are baptised reason why Infants are baptised taken from Christ and his Apostles doings primitive times practise as well as from the succeeding of it to circumcision and the practice of the Iewish Church in that very point like ours as it is else so Catholickly re-received Elder persons baptised who may baptise and the severall sorts of baptisme with the difference between S. John the Baptist and Christs baptisme so by him instituted ends of baptisme why not to be iterated and here the practice of primitive times in this point declared and manner of their ordering of their Churches fitted as it were to that purpose to have that and all other holy actions decently performed whence the severall
caring for the Lords body and comming but as Hogges swine these best things are to them an occasion of falling and they will be plagued for their presumption as making the Table of the Lord and feast of salvation a table of condemnation by their profanesse against which carelesnesse and contempt God hath threatned severe judgement and casting out of his presence to bee punished in utter darknesse with the Divell and his Angels for ever From which fearfull doome hee in his mercy deliver us SECT V. An Appendix concerning the summe and use of the Catechisme An Appendix shewing the sum and use of the Catechisme to be the foundation of our profession of Christianity in the laying thereby the grounds of religion specified In those rites of Our faith and good works the Creed and Commandâ—nents and the rule and doctrine of Prayer and the Sacraments all taken out of holy Scripture and the expresse word of God whose bookes are in this order remembred the Chiefe of which as the Canon â—aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseudâ—graphe were by the Church utterly rejected but the true worth of the Canonicall proved by the most evident testimonies of Gods Spirit the Churches and Fathers as well Arguments drawne from the things themselves as the antiquity miraculous preservation matter handled confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers and the like all oâ— them testifying to the â—â—nscience the excellencie of the same and more commending the hearing reading and meditating of them to the tâ—uly devout and godly Christian to the eternall comfort of his soule which is more effectually wrought also from the same word of God by his owne ordinance of the right dividing pâ—â—aching and expounding the same here explained whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechisme and Gods blessing to be praied for the seconding the same 1. VVHat is the summe of all As saith the wise man the Preacher to feare God and keep his commandements this is the whole duty of man Eccles. 12. ult 2. What the summe of the Catechisme The very same being the explication of that duâ—y of ours to God 1. By fearing him according to that holy rule of faith expressed in the Creed 2. By keeping his Commandements in doing as in the Law appointed praying as hee hath taught us Receiving the Sacraments holy mysteries and pledges of his love seales of grace as he hath instituted and ordained 3. What the use of it To conforme us outwardly and inwardly in soule and body or whole course of life and conversation to that we make profession of the name and calling of a Christian. 4. How doth it this By laying these maine grounds and foundation of religion which howsoever they may seem few and little as comprised in so small a booke as the Catechisme are yet the substance of many large volumes and the best learning in the world as all that we should or need to beleeve by faith doe in all duty pray for from God or desire in the covenant of grace whereby fitted to serve God and else to behave our selves outwardly and inwardly according to that our most holy profession 5. How is that As we are taught hereby fitted and furnished Both in wardly with faith knowledge and graces and all such things which a Christian ought to know and beleeve for his soules health and to confirme us in the truth And outwardly to the acts of a Christian life being hereby enabled to make profession of our hope and render account of our faith in some measure to reprove or convince the gainsayers And to other acts mentioned and in ended in the Title and beginning of the Catechisme 6. Which are they To be thought sufficiently prepared and fit 1. To be confirmed of the Bishop so receiving such confirmation and approbation 2. To be admitted to receive the holy communion To be surety for others at baptisme as able to teach them to answer for themselves 3. To have their owne suretie released as they enabled to stand for others sureties 4. To heare Sermons and Scriptures read or expounded more profitably And 5. To read holy Scriptures more comfortably themselves And 6. To understand it better being thus grounded in these principles of Religion taken out of holy Scripture as being the chiefest and most substantiall parts of the same that primarily concern our blessed estate and salvation 7. How the Creed Concerning 1. God the Father I beleeve c. I beleeve Lord help my c. You beleeve in the Father beleeve in me also I and the Father are one Luke 14. 1. c. Ps. The eyes of all things c. Gen. 1. 1. In the beginning c. 2. God the Sonne the whole doctrine of the Evangelists and Apostles in every point expressed in the Gospel 3. God the holy Ghost Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. c. As concerning the Church Matth 16. 16 17 18 c. Jo. 17. 15 16 17. Act. 2. 47. Holy cath Church Commun of Saints Mat. 16 19. Luk 18. 13. 15. 10 11. 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins Joh. 5. 28 6. 40 11. 25. Luk. 14. 14. resurrection of the body and life c. with many places of holy Scripture more 8. How the rest Concerning The CommandmeÌ„ts Exod. 20. 1. God spake c. Deut. 5. 6. I am the Lord c. The Lords Prayer Mat. 69. When ye pray say c. Luk. â—1 1. Our Father c. The Sacraments Baptis Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25. 9. What is the word of God The will or especially the promises and mercâ—es of God revealed 1. In the flesh Christ the incarnate word and truth and shewed both in the creation of the world and redemption of mankinde 2. In the characters of the voice the bookes of holy Scriptures the written word of God contained in the Bible or Book of God in the old and new Testament so called and the Bookes thereof 10. Which or how many are they The Canonicall Bookes of the old Testament so called by the Hebrews the 24. Genesis 2 Samuel Proverbes Exodus 2 Kings Ecclesiastes Levit. 2 Chron. Song of Solomon Numb Ezra Isaiah Deuter. Nehem. Jeremie with Lament Josua Hester Ezechiel Judges Job Daniel Ruth Psalmes The 12. small Prophets The new Testament all of them 21. or by dividing of the Epistles 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Jude 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Reliques of
Indeed Moses was the onely man familiar with God 2. That of Numenius the Pythagorian Philosopher saying Plato was very Moses speaking in the Attique tongue 3. That of Plato himselfe confessing hee learned most excellent precepts of wisedome from the Barbariouâ— viz. meaning Moses and the Prophets 4. That of Numa and Pompilius approving Moses Law against Images 5. Liviâ—s and Homer out of Moses writ of the creation of the world 6. That of Orpheus of the two Tables of the Law Ovia so of the generall deluge Gyants 7. That of the Tower of Babell though obscured with Fables and many Fictions 8. That of Cornelius Tacitus of the story in Exodus though with some additions of Fables and lies of his owne 9. That of Procoâ—ins of Iosua and how for feare of him the Phenicians left their countrey 10. That of Abydenus Sibylla Hesticaâ—s testifying the long lives of the ancients 11. That of Eupolenius of Abraham how hee fought for Lot 12. That of Apollo's Oracle as saith Eusebius testifying the Christians onely had the truth and true God 13. That of Sibylls Oracles and other heathen testimonies and Ancients in Lactantius Firmianus to be read abundantly testifying this truth and that it is from God 27. How by the drift of Scriptures In that all other writings generally attribute most to wisedome processe inventions of men and speaking little of God least to his glory the scope of holy Scriptures generally is to manifest God shew his acts and to ascribe honour and glory to God to whom it is due and so apparantly shewing evidence of the Spirit and grace and power of God 28. How by the consent of Scriptures In that though in sundry ages and by sundry men written yet without any contradiction all consenting to and confirming one truth it is most evident that one Spirit the Spirit of truth was director of them especially considering in other writings even the same author contradicting and conâ—rarying himselfe and one another that in them is no end of reconciling the differences that it is most plaine as in this the truth and conâ—â—â—t wonderfull and in them the errours and differences infinite the union and truth of this is from that one true and onely God and his Spirit 29. How the Conscience As evinced by the truth and evidence of the graces and goodnesse of God in power working vpon the soule enlightned by them even confessing and acknowledging the Spirit of God speaking in them 30. How are they to be used with profit or to our comfort By our due and devout 1. Reading them as the Oracles of God his divine ordinances and statutes recorded in in the covenant of grace 2. Hearing them Read Publickly in the Church Privatly for our comfort and instruction Expounded in godly Sermons and such fruitfull exhortations ordained to that end 3. Meditating on them day and night Psal. 1. making them our delight companions and counsellors as he is also said They have been my songs in the house of my pilgrimage all the day long is my study in them and they are dearer to me then thousands of gold and silver so ought we to thinke of them as in them is placed our felicity and comfort yea heavenly repast and eternally felicity and happinesse 31. Is it not enough to read them or heare them read Though it be good and cannot be deâ—ied but in a large sense a kinde of preaching as Moses was read in the Synagogue every Sabbath yet as the Eunuch said how can I understand without aninterpreter and O how beautifull are the feet of them that bring glad tidings and preach the Gospel of peace so assuredly most comfortable to the godly soule yea and after a sort needfull to have it for their better understanding further illustrated and explaned 32. How is it needfull Because we see 1. God hath ever sent such as should be converted and perfected thereby to such teachers as of Saul to Ananias Cornelius to Peter the Eunuch to Philip. 2. None can worthily and well receive the word that desire not the preaching the ordinary meanes of salvation 3. It is his ordinance he appointed it the meanes who said The lips of the Priest shall preserve knowledge and thou shalt seeke the Law at his mouth 4. It is most convenient to seeke it of them who are most exercised in it and as two see more then one their advice will helpe our understanding and whom should we better for any art go to then the Artificer and teacher of it 5. We are dull of our selves and need stirring up to the reading and meditating thereon by preaching that so both teacheth the matter and stirreth up to the duty 33. Who are to preach the word The Ministers lawfully appointed and senâ— of God and so ordained to that office Gods labourers entertained in his harvest acknowledged by the Church and so entring by the doore the sheep heard their voice Christ calling by then to their faithfulnesse and care Christ hath promised his presence comfort and blessing 34. What is preaching The power of God unto salvation in the vertue and efficacie of his word whereby those that are ordained to life are called and so it is seen in the 1. Right dividing of the word and bread of life 2. Expounding of the word and mysteries of faith 3. Gaâ—hering the flowers of instruction out of the garden of holy Scriptures 4. Binding them up in fit posies and nosegaies for the comfort of them that would desire to use them 5. Applying them to the soule and spirituall senses at the discretion of the vigilant Pastor for the information of faith or reformation of manners 35. What requisite in the Preacher Convenient learning as having been conversant in the Schooles of the Prophets discretion in his doings godlinesse in his life that it is so a continuall Sermon and vigilancy care and conscionablenesse in his office 36. What required in the hearer A religious godly and devout preparation of the soule before the hearing by removing all impediments of hearing By bringing a desire to learne and to be perfected By presenting himselfe ready to be taught and instructed Devout disposition in hearing the word to remember we are in the presence of God and come to heare his Embassadours and message to our soules To receive it with reverence and feare Silence and attention Faith and readinesse Constancie and meeknesse Alacrity not wearinesse To retaine it as a heavenly treasure and laying it up in our honest heart desire and have a purpose to profit by it and practise it Devout demeanour after the hearing by meditating on it as those cleane creatures so admitted for sacrifice to God that chew the Cud. By calling it often to minde as good occasion may serve not being forgetfull hearers By endeavouring to practise it and so to be doers of the word James 1. 22. and bringing forth fruit 37. How is the Catechisme needfull or usefull to this For that all Lectures
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
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
Father c. as let thy name be sanctified by all 12. What farther intimated Very apparantly also a I. Confession of a 1. Due to God to have his name hallowed 2. Duty of our selves and others to sanctifie the same 3. Defect that it is too often and ordinarily prophaned and so we pray for reformation II. A deprecation against that abuse and prophanation and that God will be pleased to vindicate his honour III. Profession of praise and thanksgiving for that measure of grace whereby we are able to desire this That hope we have to have it performed by our selves and others 13. How summe you up all these together I. Our confession of a 1. Due it is sit O Lord that thy name should receive the glory and be sanctified 2. Duty of our selves others it is just O Lord that we should give thee praise 3. Defect it is too manifest O Lord that thy name is not honoured as it ought to be but by us and others too much dishonoured and prophaned II. Our petition O Lord let thy name be hallowed by us III. Our intercession we pray not only for our selves but O Lord let thy name be hallowed and sanctified by us all and thy glory among all Nations IV. Deprecation we beseech thee to vindicate thy name and honour and let not thy name be prophaned by the enemy V. Our thansgiving for this well disposednesse to his honour that it hath pleased thee O Lord to give us this grace Our hope in respect of our selves and others that thou O Lord hast ordained thy name by us and many others to be hallowed 14. What the second petition That Gods Kingdom may come the number of true beleevers encreased the Kingdome of grace enlarged and his Kingdome of glory hastened 15. What the order of it That after Gods name sanctified his glory desired and advanced his Kingdome and power of grace is thereby promoted extolled within us in our heart by faith and the working of his good Spirit to the subduing of sinne and all that is against God and without us in the world in which Kingdome we and all that are his may readily obey him and doe his will both men on earth with willingnesse as Saints and Angels in heaven with all readinesse joy and alacrity 16. What parts of this petition Two the 1. Object Gods Kingdome 2. Action to come 17. What meane you by his Kingdome That mighty power and infallible providence seen in guiding governing and directing all things to good end for his glory and we use to shew a threefold Kingdome of his as of I. Power in his universall Kingdome the world unto which all creatures are subject both men and Angels yea and Divels and this Kingdome Gods fold and field and draw-net c. as in the Parables and the parts both 1. Good and bad sinners and others 2. Wicked men and tyrants 3. Who are the tares drosse chaffe goats cockle and the like c. 4. As the godly the sheep and the like wheat gold c. and all shall bow under Gods hand II. Grace in his Church militant on earth of which only the godly are subjects as the wheat gold sheep that shall be severed from the tares and chaffe drosse and goats 3. Glory in the Church triumphant in heaven in the which Angels and Saints or soules of the just after the separation are his subjects 18. What meane you by the action come That his Kingdome may be 1. Erected where it is not 2. Continued and confirmed where it is 3. Restored where it is decayed 4. Encreased and enlarged by his effusion of his graces more abundantly 5. Perfected in us and our translation to felicity 6. Consummate in all and in due time compleat to his glory in eternity 7. Universally ruled and guided according to his good pleasure and will 19. How make you application particularly of the action to the object For the universall Kingdome that it may be so universally governed and if it be his good will all Turkes Pagans Infidels and Hereticks converted or confounded all evill men reduced to godlinesse tyrants and persecutors tamed the Divell and his wicked instruments brideled that his power may be seen in all things and celebrated by all and his good pleasure performed 20. What for his Kingdome of grace That it may be erected where it is not both in our hearts by faith and praces of his Spirit and in all places of the world where it is not or where it never was planted so among the heathen and to the ends of the earth that they may glorifie God with us 2. That it may bee continued and strengthened by his gracious presence and blessings where it is both within us in our hearts and without us where ever in the world 3. That it may be daily encreased and enlarged by more abundant measure of his graces and effusion of his Spirit into our hearts and upon all flesh to his more honour and praise and more and more willing obedience 4. That it may be restored where ever by Satans malice decayed whether within us by temptations of sinne from the world the flesh or the Divell or without us in any others or in the vastity of those decayed but sometime flourishing Churches where Gods honour did formerly stand and as among the Turkes and Jewes at this day in that wonder of the world Jerusalem and her Sion now under Turkish bondage and slavery those famous Churches in Asia Greece and Alexandria now oppressed by savage Barbarisme and Mehometicall insidelity and tyranny and where ever else the true faith now oppressed or opposed that God will be graciously pleased to relieve and restore it 21. How for the Kingdome of glory That as begun in grace in us and others by the power and earnest-penny of his Spirit and gracious revelations of his presence that it may be more perfected by our translation to that beatificall vision of his glory and for as much as it is daily tending to more perfection in the encrease of the number and approaching of the determinate consummation that finally he will hastening the marriage of the Lambe consummate and make compleat that number and give them full complement of all joy in eternity that all Saints and Angels together in fullest happinesse and felicity may set forth and enjoy his glory everlastingly 22. What is the Scepter of this Kingdome of God The power of Gods Spirit ruling every where most perspicuously and over all creatures universally as more particularly by grace in his Church militant and in most excellent glory in his Church triumphant 23. What instruments doth God exercise in it Even all creatures generally as instruments of his glory so shall the very Divells be wicked men and tyrants though unwillingly and constrained godly men more willingly and with readinesse and joy Saints and Angels most willingly cheerfully and speedily and more particularly seen by us in this Kingdome of grace 1. All good Kings and