to upbraid any one Party For though the Act of Oblivion injoyns us to forget Injuries done to Men yet Religion will oblige us to remember our Sins against God The Sacraments I have handled with that brevity that I have not there much insisted on the Rites wherewith our Church administers them but elsewhere in the Book have in the general offer'd somewhat to their defence Where I plead Admission of all to the holy Table I would not be understood to speak for those which are under Church-censures On every of these parts I have said little of the much which might have been said and for ought that I know nothing that has been said by others having had a special care all the way of the Eighth Commandement Sir You are the onely Author that I have consulted and these sheets have not been the travail so much of my Invention as of my Memory while I have been recovering those Notices your Institution lodg'd in my young head and heart Wherefore what I have fail'd in Elegance of expression or Solidity of matter I must first here beg your Pardon for seeing that contrary to the method of the Resurrection what was sown in strength is now raâ—s'd in weakness And next crave your Blessing upon the Book and Me that God would make us both serviceable to the Publick For I very well understand what hazard of censure I run by appearing thus in Print and what Obligations I now lay upon my self to walk carefully and order my conversation aright since he that puts forth a Book of Religion and leads an irreligious life doth but libell himself and scandalize his Book Sir As it was your great care and love to send me in my younger years to several places for my education so 't was my no lesse happinesse that I was principled in Religion by your self and though Scholar to sundry Masters was your Catechumenus I thought it then the most fitting Gratitude to return you what I receiv'd and design your own Instructions the Memorial of my Dutie That the God of all Consolation would crown your Old age with Honour and Ioy and after these many years of Suffering and Persecution wherein you have had so large a share heap upon you the blessings of Peace and a long Life that you may see and partake the prosperity of Jerusalem shall be the dayly prayer of Dear Father St. Thomas-day 1661. Your most dutifull and obedient Son Adam Littleton Sentences out of Scrip ure Heb. V. 12. FOr when for the time ye ought to be Teachers ye have need that one teach you again which be the first Principles of the oracles of God and are become such as have need of milk not of strong meat 1 Tim. I. 13. Hold fast the Form of sound Words which thou hast heard of me in Faith and Love which is in Christ Iesus Prov. XXII 6. Train up or Catechise a Child in the way he should go and when he is old he will not depart from it Psal. XXXIV 11 12 13 14. Come ye Children hearken unto me I will teach you the fear of the Lord. What man is he that desireth life and lovâ—th many dayes that he may see good Keep thy Tongue from evil thy lips from speaking guile Depart from evil do good seek Peace and pursue it Prov. IV. 23. Keep thy Heart with all diligence or above all keeping for out of it are the issues of life Psalm CXI 10. The fear of the Lord is the beginning of Wisdom a good Vnderstanding or good success have all they that do his Commandements Eccles. XII 13. Let us hear the Conclusion of the whole matter Fear God and Keep his Commandements for this is THE WHOLE DUTIE OF MAN An Explanation of the GROUNDS OF RELIGION RELIGION is the Fear of God i.e. the acknowledging worshipping of God God is known by his Works and by his Word There was never any Nation which did not profess the worship of God An Atheist was alwayes counted a monster Now most Countries following Nature as their guid have mistaken either in the matter or manner of their worship The Heathens therefore such as Indians Scythians Turks c. worship either a false God or with false worship But God's people being guided by the light of Scripture do embrace the true Religion the Iewish Church in the time of the Law the Christian Church under the Gospel For after the coming of Christ the Religion of the Iews hath now no longer use since it was but a shadow and type of Christ to come For Christ the Sun of Righteousnesse being risen the Ceremonies like shadows are scatter'd and fled away Christian Religion then is that Doctrine which Christ himself taught when he was on earth confirm'd by miracles and holinesse of Life and sealed with his precious Blood dying on the Cross. Christian Religion is at large conteined in the holy Scriptures i.e. in the writings of the Prophets and Apostles who were the Pen men of the holy Ghost But it is chiefly compriz'd in the four Heads of Catechism which we call the Principles of Religion Now Catechism is a brief and plain Institution which explains the Mysteries of Faith and the Duties of a holy Life in that manner that they may be easily understood by any even the most vulgar apprehension Wherefore 't is call'd the Sincere milk of the Word as being fitted to the capacity of little children which as yet cannot bear more weighty discourses which are compar'd to solid meat This Doctrine then is plain that it may be receiv'd by the Understanding and short that it may be held in Memory yet full too that it may instruct us in all things necessary to salvation For it is made up of four parts whereof the First teacheth us what we are to believe concerning God and the Church the Second what duty we owe to God and man the Third describes a method of praying the Fourth delivers those Sacred seals by which this doctrine is confirm'd The Confession of Faith is set down in the Apostles Creed The Law of God contein'd in the Ten Commandements is the Rule of life The Lord's Prayer is a most absolute form and pattern of Prayer And lastly the two Sacraments of Baptism and the Holy Supper are instead of Seals These are the Pillars upon which not onely the Church but every faithfull soul is in the Spirit built up to perfect knowledge and blessednesse to grace and glory AN EXPLANATION Of the LORD'S PRAYER The Lord's Prayer OUr Father which art in heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespass against us And lead us not into temptation but deliver us from evil For thine is the kingdome the power and the glory for ever and ever Amen The LORDS PRAYER PRAYER is a calling upon God in time of
but to be the stay of the family In Deuteronomie the wife is mention'd first and so by the Septuagint here as the Mistress of the House one that is not to be reckon'd as a part of possession but as the man's partner in all his fortune governesse of his affairs The wife then is not to be desired for her beauty for her portion for her discretion c. The House and Wife are a mans particular choice the House his castle and the Wife of his bosom the delight of his eyes and the joy of his heart 'T is most injurious therefore to covet these The Samaritan here and the Greek make mention of his field and the Syrick of his vineyard too the one for bread and herbage the other for drink i.e. Thou shalt not covet any part of his revenue Mens estates lying generally in houses and lands and in former times in cattle too servants wherefore they are also expressed by name NOR HIS MAN-SERVANT that tills his ground that looks to his cattle that waits upon his person and manages his affairs in whatsoever condition he serve him Thou shalt not desire him for his fidelity for his strength or for his wit or any other good quality thou hearest of him for this would be to disable thy neighbour and take his right hand from him NOR HIS MAID-SERVANT that looks to the house that makes provision that gives her attendance within doors and minds the business of the family under her Mistresses government and direction Thou shalt not cover her for her care or her diligence or her prudence or any other good quality for this would take away his wives right hand and make her cares toilsome much less shalt thou desire her out of lust for this would bring an infamy and reproach upon thy Neighbours house NOR HIS OX which helps him in the tillage of his ground NOR HIS ASS which helps him in carriage of burdens for this would be to lay a load of drudgery upon the servants and disappoint the culture of his field and vineyard The Greek adds nor any of his cattle for they are to maintain his house NOR ANY THING THAT IS THY NEIGHBOUR'S This includes every thing else Moneys Iewels Rayment c. Whatsoever he has be it of great or small concernment whether it be for his profit or his delight Thou shalt not meddle with it in thy thoughts nor hanker after it in thy desires The Summ of all may be this Thou shalt not think it enough to doe thy neighbour no wrong in word or deed but thou shalt love him wish him well in thy heart Thou shalt not covet any thing that is his but shalt regulate thy affections and set bounds to thy thoughts and desires Thou shalt subdue all carnal lusts and evil concupiscences that thou mayst be sanctified throughout both in body soul and spirit and mayst be led by no unruly passions Thou shalt refrain thy appetite and keep it within the rules of right reason the necessityes of nature and the appointments of God's Law so as to be moderate in thy desires and enjoyments of meat and drink of ease and sleep and all lawful pleasures Thou shalt gather in thy affections and bind them up with my fear Thou shalt not hate thy brother nor yet love him with that sondness as to honour him above me Thou shalt not love the world nor the things of the world nor ingross all thy love to thy self Thou shalt take heed of all unchast love and wanton dalliance but thou shalt love thy neighbour with unfaigned Charity and make after whatsoever things are good and of good report Thou shalt not give thy self to immoderate joy or to over much melancholly Thou shalt not rejoyce at any ones misfortunes nor be griev'd at his well-doing or look upon him with an evil eye But thou shalt keep an even and composed spirit equally temper'd to joy and sadness that thou mayst rejoyce with them that rejoyce and weep with them that weep that thou mayst in thy grievances pray and in thy mirth sing Psalms Thou shalt not be too confident nor yet too distrustfull of thy self neither shalt thou place thy trust in man nor too much stand in fear of him seeing his breath is in his nostrils But thou shalt hold so even a balance betwixt thy hopes and fears that thou mayst in Charity endure all things and hope all things and that thou mayst walk with care and circumspection and set thy heart upon thy way Thou shalt not break out into passions upon slight occasion or study revenge but shalt keep in thy anger and when my glory calls for 't imploy it in zeal and sin not Thou shalt cleanse thy heart the fountain of actions denying all ungodly lusts mortifying the desires of the flesh wrestling with temptations and fighting the good fight against thy three grand enemyes the world the flesh and the Divel Thou shalt not nuzzle thy self in carnal security and give thy self to idleness neglecting thy prayers and thy dutyes and opening the door to temptation and fatning thy heart for destruction Thou shalt strive against the first suggestions of thy lust and shalt crush the cokatrice in the egg before vanity have got the dominion over thee Thou shalt withstand the evil one that he may fly from thee that having done all thou mayst stand Thou shalt not entertain ill thoughts with delight nor roll the sweet morsel under thy tongue Thou shalt not give consent to the wicked enticements of thy own flesh but arm thy self with holy resolutions Thou shalt do thy utmost endeavour to root out all evil concupiscence to keep that noisom puddle of original corruption that body of death which thou carryest about with thee from streaming breaking forth into inordinate desires irregular words or actions whereby God is offended or thy neighbour injur'd and lastly thou shalt so bound thy appetite keep it within the limits of that condition wherein providence hath placed thee that thou mayst without envying thy neighbour or desiring any thing that is his quietly rest satisfied with thy own estate and carefully mind the dutyes of thy calling knowing that contentedness with what a man hath is both the great duty of Christian Religion and the greatest felicity of this life That we may inquire into our selves it hath been plain by our actions how full of concupiscence our hearts have been when the Lusts of this Age have been as wild and the practises as loose as the Opinions mens minds have been as free to covet as they have been to think when appetite has been boundless and being goaded by ambition has rambled over all Sacred Civil Rights left nothing untouch'd that belong'd to God or man which the covetousness of wicked hearts could reach at when we have coveted God's House as well as our neighbour's made conscience of nothing that might improve our estates when instead of
administer and receive the blessed Sacraments who have had no regard to the Feasts and Fasts other ancient usages of the Church but have set aside dayes of our own and have fasted for strife and given thanks for blood who doe not take care that we and our houses may serve the Lord nor make any account of this sacred time who spend the day in sloth and riot and vain sports and do not sanctifie it and keep it holy to the Lord who doe not improve the blessing of the Sabbath to the advantages of a holy life but continue still in gross ignorance and profaneness so that we may very well use the Churches Prayer Lord have mercy upon us and incline our hearts to keep this Law The fifth Commandement This is the hinge of the two Tables the main joynt of the whole Law concerns the Magistrate who is God's Vicegerent ou earth and the keeper of both the Tables wherefore some assign it a place in the first Table God having a special care of civil order and peace in the societyes of men has therefore set this Commandement concerning the obedience to superiours by which peace and good order are preserv'd immediately after those of his own worship and in like manner back'd it with a reason whereas all the rest which follow are set down barely in way of Commands without the addition of any promise or threat So then this Command is made up of two parts the Precept it self and the Reason of the Precept the Precept shews the duty Honour and its object thy Father and Mother The Reason is a promise of long life and therefore the Apostle hath call'd it The first Commandement with a promise for the Third contains a threat and that of the Second is more threat then promise That thy dayes may be long on the Land which the Lord thy God giveth thee HONOUR This shews a different degree and condition amongst men and God's Law maintains the distinction In all societyes there are some superiours some inferiours The Law is not for levelling Honour would not be a duty if all were equal Now Honour implyes respect and obedience subjection and service THY FATHER AND MOTHER whether thy natural parents or civil Magistrate or spiritual governour or whatsoever superiour which are all by a usual propriety of the Hebrew language styled Fathers Father having been the first dignity of the world and all rule and government whatsoever founded on the right of paternal Authority which aggravates an offence done to a superiour makes the offender as ungracious as one that dishonours his father Here are meant then all manner of persons in relation Parents and Children Magistrates and Subjects Ministers People Master Scholar Husband wife Master and Servants old young noble and base rich and poor c. Nor so onely but here is included also by the rule of contraryes the duty of superiours to their inferiours that they be kindly affected to them rule them in God's fear according to righteousness and faithfully mind the dutyes of their place Now the duty of Inferiors is only mention'd because they are the more likely to fail in their duty their neglect is of worse consequence Disobedience dissolving unloosening order and peace which are the bands of society whereas oppression does but strain and gird the tyes of government too close No Tyranny of the most wicked Prince can be so mischievous and destructive to the publick as the Rebellion of Subjects let them pretend never so much religion for it The great Interest of society is to obey since the resisting of a lawfull governour will in the end destroy government it self and bring all things into confusion THAT THY DAYES MAY BE LONG Long life is the promised reward of obedience but the disobedient shall not live out half their time but shall be cut off by some untimely death and by their seditious actings and wilfull oppositions forfeit their lives to the Law The Hebrew word may be rendred that they i.e. thy Father and Mother may prolong or lengthen thy dayes as if the parent's blessing could instate a dutyfull child into a long life This is sure that parents at first and afterwards civil Magistrates had power of life and death in their familyes and within their own territories and so might justly by Capital punishment shorten the lives of the disobedient UPON THE LAND WHICH THE LORD THY GOD GIVETH THEE Here is meant the Land of promise which the Israelites were now going to possess wherefore the Septuagint call it the good Land Which word is now wanting in the Hebrew copy though possibly express'd at first for taking that word in there are all the Letters of the Alphabet to be found in the Decalogue without it there will be one wanting And if Moses was the first Inventor of the Hebrew Letters as some think and it is probable he being the most ancient writer 't is as probable that there was a Specimen essay of them given in the Commandements the only speech which God hath by his own mouth utter'd This part belongs most properly to the Israelites wherefore 't is added that the Lord thy God gives thee but may be extended to us all And here are two or three notes in 't upon the Land that notes that the loyal and faithful shall not be turn'd out of his possessions live an exil'd life in forreign countryes but prolong his dayes and live in peace at home whereas rebels and traytors forfeit their estates and loose their fortunes by seeking unjustly to greaten them The Land or the good Land the Land of Canaan notes the Land of thy forefathers of ancient inheritance and a Land abounding with all conveniences of life to shew that obedience shall possess the ancient demeans of the family live in plenty when the rebellious shall seek their bread in a strange Land Which the Lord thy God giveth thee notes God's particular bounty to the obedient and that what they injoy comes with a blessing and is the fruit of a promise 't is as if he should have said obey thy Father and Mother and they shall give thee life and I will give thee Land In Deuteronomie are inserted these words That it may be well with thee and that thy dayes may be long for otherwise a long life spent in toil and hardship exercis'd with want and misery is a Curse rather then a Blessing and indeed the word which here signifyes the lengthning of dayes has also a signification of health for life of it self is not pleasant but a burden rather unless it be attended with those enjoyments blessings which make it comfortable as Health Peace Plenty Prosperity c. And such a life it is that is here promis'd as the reward of obedience But it seems in the ordinary oeconomy of Providence to fall out otherwise many times when the dutyfull child is caught away
and for the miraculous Restauration of our Dread Soveraign to his Rights and of us to our Libertyes which are wrapped up in his Safety And now that the Dread Father of our Countrey and the Reverend Fathers of the Church are return'd to execute their Offices and to govern us with the sword of Iustice and the sword of the Spirit that we have been sufficiently convinc'd by the twenty years discipline of a Civil War that the grand Interest of the People is Obedience let us seek the Peace of our Ierusalem and our Sion and pray that God would confound the devices of all Rebels Schismaticks whom these late mercyes have not converted and disappoint their expectations The sixth Commandement The fifth directs the offices of Relations the rest shew the general dutyes that we ow to all men in common and they are all set down negatively to forbid all violence injury that being in it's very nature destructive to the constitution of societyes which cannot be preserv'd and manag'd without forbearance of wrongs for Iustice is in the Politick as Health is in the Natural body which keeps every part in its due temper so that none have too much or too little but Injury diseases the civil state and will if effectual remedyes be not applyed in short time bring it to dissolution Now the greatest wrong that can be offer'd to our selves or our neighbour is in the life that being the support of all blessings and comforts if it be not it self one since they are but leased out to us for life and depart with it Nothing survives life and death by making an end of the person puts a period to all his contents and joyes Wherefore the security of life is first provided for and set immediately after the fifth Commandement as the Magistrate's greatest care since were our lives expos'd to the wild passions of men Kings would want subjects and God worshippers and two or three mighty hunters would depopulate the earth To kill a man is made therefore the greatest crime as that which cannot be made amends for whereas for other losses there may be some reparation and as a sign of mortal hatred which can be content with nothing but the destruction and annihilation of the thing hated and is the greatest breach of Charity THOU SHALT NOT KILL or MURDER Thou shalt endeavour by all fair and lawful means to preserve thy own and thy neighbour's life Thou shalt not lay violent hands on thy self nor bring thy self rashly into danger of thy life by tempting providence by surfet or any other sinful or perillous course Thou shalt not neglect thy self nor deny thy body fit sustenance and refreshment and for the preservation and recovery of thy health take the advice of the learned and honour the Physician Thou shalt defend thy self from injurious assaults and make a stout resistance when force is offer'd Thou shalt esteem and set by thy life and not part with it upon mean and paultry terms but act like man and give a fair account how thou quit'st the stage think no sorry affront or idle abuse deserves the hazard of so precious a thing or be so fond of thy reputation as to clear it with thy blood and yet when just and honourable occasions call for thy life such as are â—he testimony to my truth the assistance of thy King and defence of thy countrey thou shalt fairly venture it not spare thy life to death but lay it down for thy brethren nor shalt thou make self preservation an argument for thy cowardise since the fearful as well as the dogs shall be excluded my Kingdom nor shalt thou out of self love basely sneak and withdraw thy self from thy duty nor favour thy self in my service but love me with all thy strength and keep thy body under and practise austerityes of self-denyal so as to mortifie the flesh not to procure thy death Thou shalt in like manner doe all that lyes in thy power to maintain thy neighbour's life and safety Thou shalt not slight him and pass him by in his distress but give him seasonable help Thou shalt not out of passion or thirst of revenge with sword or poyson or any other instrument of death make him away for he bears my image and he that spils man's blood by man shall his blood be spilt Thou shalt not beat nor strike or any other wayes misuse him or doe any thing to grieve him Thou shalt not hate him in thy heart or bear him any grudge nor owe him spite for he that hates his brother is a murderer Thou shalt not vex him with reproachful words nor jeer him with upbraiding language or scornful behaviour to sadden his heart and alter his countenance Thou shalt be harmless in thy carriage and meek and gentle and courteous and civil and obliging Thou shalt not doe or think any body any hurt or so much as wound them with a bitter word Thou shalt not break out into unruly and boisterous passions nor be angry without a cause Thou shalt take wrongs rather then give nor yet be of so stupid and sheepish a patience as to bring a contempt upon thy self which may make thee useless or to let my glory suffer but on this occasion to boyl over with a generous zeal and vindicate my name Thou shalt not be too â—igorous and harsh of a fierce and cruel of a dogged and sullen or of a peevish and froward disposition but be mild even in thy corrections and punishments and pitty the person when thou chastisest the vice Thou shalt not be strict in asserting thy own right and prosecute thy interest to the utmost advantage but yield of thy right and be content to sit down with the loss rather then engage in quarrel and venture the loosing of peace Thou shalt not only refrain injurious actions thy self but shalt do thy best to hinder others too in their violent attempts Thou shalt exercise a just severity upon capital offenders and take heed of licensing or encouraging villany by a fond gentleness Thou shalt for God's glory and thy neighbour's safety venture upon brave hazardous actions and in the confidence of thy honest intentions defie danger yet thou shalt not rashly and presumptuously cast thy self away nor shalt thou upon slight occasion or a private account give or entertain a challenge and in the wicked folly of duelling venter thy death and damnation together but when the Magistrates authority has arm'd thee against a publik enemy whether a forreign Invader or a domestick Rebel upon just and necessary reasons let the goodness of thy cause embolden thee and with Christian courage dispute the Interests of Religion and thy Country and make not power or pay but peace and settlement the end of thy warlike undertakings Lastly thou shalt be very tender of every one's life as of thy own and shalt not doe any thing purposely to prejudice another's life or his comforts and shalt
draws with it attention which will drive away vain thoughts as Abraham scar'd the birds from the sacrifice We cannot in reason exspect that God should take notice of us if we mind not him or hear those prayers which the Speaker himself regards not Who leaves Humility behind him doth but personate a devotion and plays rather then prays He may please himself or others it may be with acting a pompous part but God resists the proud nor doth the boasting Pharisee go home justified Now Humility is chiefly seated in the mind but it expresses it self too in the outward parts and prescribes the posture of kneeling bowing falling flat upon the face nor was the Publican less humbled when he stood afar off and pray'd Who would seek to God if he durst not trust him but look'd upon him either as a down-right enemy or an unsteady friend we must bring the confidence of children if we look to have the kindness of a Father The Apostle hath said it that he that prayes doubting and with wavering shall go without so that who asks with distrust bespeaks a denyall Nor yet must this confidence be so bold as to limit God to means how or appoint him his time when God's own times are best our seasons are in his hand and 't is not for us even in this sense to know the times and the seasons Moreover he works without means as well as with means and the unlikelier the means the likelier for God's service the first cause virtuates the second therefore the assurance that God will grant must be attended with patience i.e. a quiet expectation till it please God to answer us in his own way He that will not stay God's leasure deserves not his answer He that believes saith the Prophet shall not make hast which the Apostle quotes thus He that believes shall not be ashamed that is disappointed And that is the next to wit Faith by which we apprehend and get knowledge of God For he that addresseth to him must first believe that he is and that he is a rewarder of them that seek him God is not pleas'd with the sacrifice of fools The best service we can perform if it be not enliven'd with saith is at the best but a carcase of duty and like that cheat Plutarch mentions of an oxes bones cover'd with the hide and intended a sacrifice when the flesh and entrals were gone Nor will a naked faith serve turn to make this oblation acceptable unless it be cloth'd with good works There must be obedience as well as knowledge a sincere heart as well as an orthodox head nor is 't less fit that pure hands should be lifted up to God in prayer then devout eyes And therefore this Prayer is accompanied by both Creed Decalogue both of them having an influence upon it since we cannot pray as we should without having respect to both Faith manners seeing that without Faith 't is impossible to please God and the desire of the wicked as well as their way shal perish Prayer is sometimes term'd a sacrifice now that can't be offer'd without fire There must be then all the affections in a flame For the fervent Prayer of the righteous availeth much and the Prayers of the Saints are presented by Christ to his Father mixt with the sweet odours of his intercession in a censer Zeal was that fiery chariot wherein Elias rode to Heaven who had that great command over heaven while he was on earth by his praying that he could with this key of David either open or shut it at his pleasure Yet we must take heed of bringing strange fire the ignis fatuus of a new Light or the glimmering taper of an ignorant devotion but fetch it from heaven nor content our selves with a flash and fit of devotion but keep it alive in our hearts as the fire upon the altar which was never to go out There must be a constancy and a daily practice such as Daniel's use was who prayed three times a day with his face towards Ierusalem and David's who prais'd God morning and at evening and at noon-day And thus some expound that Pray alwayes i.e. constantly every day without intermission set aside some of your time for this duty alluding to the custom of the daily sacrifice Now there are several sorts of Prayer As to the place publick in the church or private in the family in the closet As to time ordinary for our ordinary affairs morning and evening before and after meals and extraordinary upon extraordinary occasions such as are designs dangers and deliverances fasts and feasts judgements and mercies particular sins and graces c. And accordingly some have to very good purpose and great benefit of the vulgar put forth Manuals of devotion fitted for all the business and most occurrences of life As to the manner mental only as Hanna pray'd in silence or oral utter'd by the voice whence 't is call'd Oratio As to the person praying either conceiv'd that either upon premeditation or with sudden affection and as they say ex tempore and this may must be allowed any Christian in his privacy or set either by publick appointment of the Church or the civil Magistrate who being to order the matters of Religion may well be styled in this meaning the Minister of God Diaconus Dei Liturgus Dei i.e. as the Greek word imports God's common-Prayer-maker it being the very word whence Liturgy is deriv'd or by direction of Godly men for the use of them who are unprovided with forms of their own And lastly as to the subject or the things prayed for the Apostle hath divided it into four kinds Petition for good Deprecation of evil Thanksgiving for the good obtein'd or evil remov'd and Intercession in the behalf of others All which sorts of prayer are either exemplified or included in this most absolute form which our Saviour himself prescrib'd which from him is called The Lord's Prayer There are not many things which wear the stamp of this title and those have a peculiar veneration due to them as immediately appointed by Iesus himself the Lord's Day the Lord's Supper the Lord's Prayer The same word out of which the name which we give God's House is made Kirk or Church Christ did not only make it but appoint it too for when his disciples came to him with a desire that he would teach them to pray as Iohn had done his disciples He bade them use this form St. Matthew indeed When you pray say thus which yet doth signify not only in this manner but in these very words St. Luke more peremptorily delivers the institution when you pray say so that granting the adversary the advantage that he would catch at from St. Matthew yet he must acknowledge even from thence that this prayer is an exact copy and plat-form by which we are to frame and model
bringing a mortality upon himself and his posterity so that he not Cain was the first murderer then was lost even that awe authority which he had over the other creatures who after man turn'd rebell withdrew their allegiance too And 't is not unlikely that by the sin of man the affections of the very brutes have been debauch'd from their natural temper Hence possibly those enmityes and antipathies which some kinds of creatures have to others that before in the golden age of innocence liv'd at peace hence those quarrels animosityes which those of the same kind exercise hence perhaps those I may say vitious miscarriages and enormous misdemeanours of several indiviudal creatures those especially which are man's domesticks have a more familiar acquaintance with his manners as dogs swine c. which sure had man continued innocent would have kept to rules of meekness modesty and such other virtues as was fit for the goodness of the supream Law-giver to prescribe for the preservation of peace and good order amongst his creatures Thus hath the Fall of Man put whole nature into disorder spoil'd the natural principles of honesty and justice and by abusing the Liberty of doing good or evill brought us all into a sad necessity of doing nothing else but evill that whereas he had only a possibility of sinning 't is impossible for us not to sin Wherefore when God saw that those notions and inclinations which he had implanted were by the fall so batter'd and marr'd that they could be no longer usefull for those great purposes of his own service man's felicity that man had now darkned his understanding deprav'd his will and corrupted his affections made himself in all his faculties and members a vassal of sin he was graciously pleas'd out of the rubbish of those endowments that law which he had written in man's heart to collect and set down in writing a Law by which man might be instructed to his duty that humanity might not wholly degenerate into beast and withall to show that God hath not lost his right to command though man have lost his ability to obey 'T is true that all the time before the flood and some good while after man-kind was govern'd by an unwritten Law by inbred notions of right and wrong and traditions handed to them by the Patriarks from the fathers to the children such as was the worship of God by offering sacrifice and first fruits by calling upon his name and keeping the Sabbath those precepts which were given to Noah and his three sons and thus some remnants of the primitive integrity were alwayes visible in the customes and usages of the most savage people that had no positive law to walk by whence arose that which we call the Law of Nations all nations agreeing in some common principles at least of publick justice and God instructing them by his Sun and his rain though he did not teach them by his word and messengers Yet when the number of men was multiplyed into so many nations which began to difference themselv's by manners religions as much as by languages and countries and their lives shortened so that tradition could not be conveyed so purely to posterity as formerly it pleased God to choose to himself a peculiar people among all the nations of the Earth even the family of his friend Abraham to whom he might make more particular discoveries of his will and having four hundred years affliction in Egypt and a miraculous delivery thence prepar'd the children of Israel for the receiving of his Law he did in open audience from the top of mount Sinai with his own Mouth pronounce aloud and afterwards with his own Hand fairly ingrave on two Tables of stone the Ten Commandements which though they be in a special sense termed the Law of God yet the whole Scripture may be and is so stiled often in as much as the History of the Bible doth but serve to represent examples of obedience or disobedience to this Law and the Prophetical writings are but explications and comments upon it and the Psalms and other sacred pieces are but Meditations and pious descants This is that we call the Moral Law the rule of manners and the guid of life which teaches every man how he is to behave himself both towards God and towards man whether as he is considered barely in his person or in his relation There is mention made also of other Laws of Gods making which were peculiar only to the Iews the Ceremonial Law which sets down rules for sacred persons places times assemblyes vests utensils sacrifices and other rites and for the ordering of all Ecclesiastical affairs and the Iudicial Law which provides for the securing of propriety and peace for the creation of Magistrates and administration of Iustice and all politick concerns Now though these were indeed so proper to the lewish State and Church that no other Nation is strictly obliged to their observance although the Levitical Priesthood is ceast and the Ceremonies being but types and shadows of Christ which was to come were at the rising of that Sun of righteousnesse made void and useless to the Iewes dangerous to Christians since the use of them would tacitely imply a denial of our Lord 's coming in the flesh and so indeed prove down right Antichristian he being the Antichrist which denies that yet I know not why Statesmen should not think themselves obliged to respect the lawgiver's wisdome and the equity of the thing though the law it self doth not oblige as in the case of thieves a fourfold restitution would look like a more proportionable punishment then present death no goods amounting to the value of life and a Bridewell or Plantation be a sorer course to chastise the malefactor for his mischievous actions surer to recover him from his wicked habits then the goal and gallows Again God's Law hath given adultery it's due punishing it with death the honour of the sufferer being irreparable whereas man's law commonly is so remisly either made or executed that all the satisfaction the injured person must expect is from his own patience fearing least by a challenge of justice he make himself but the object of a publick reproach Nor do I see why the use of any innocent Ceremony in gesture or vesture c. should now be deemed unlawful upon this ground because the Levites perhaps used one not much unlike or why the Governours of the Christian Church may not in things indifferent order the same observances as were used in the Iewish and yet not lye under the scandal of Iudaisme as to instance shall a white vest now be less becoming because the Levites wore linnen surely if this argument hold blacks will be much more mis becoming the holy order as being the colour by which the Idolatrous Priests were distinguisht But 't is not perhaps the thing so much discontents as the imposition They
put in execution punish transgressors reward well-doers preserve peace and good order amongst men Protect thy subjects with the Scepter and the Sword be diligent in thy office and know that thou hast a great account to make to him by whom Kings reign who is no respecter of persons Thou shalt not abuse thy power to license thy own lusts and become arbitrary nor oppress thy subjects with unjust taxes and insolent carriage nor yet by a fond clemencie indanger thy Authority and lessen that reverence which is due to thy place Ye People shall receive my Ministers as my messengers and Embassadors from God and obey those that are over you for they watch for your soul 's good and think them worthy of double honour and allowance who both govern and teach the Bishops and overseers of the flock and own them with all fair respect who labour amongst you and are over you in the Lord and admonish you and esteem them very dearly for their works sake and communicate freely to them in temporals who impart to you spirituals ye shall not slight their sacred function with disgraceful terms nor rent the Church with faction and schisms and heap to your selves teachers but submit your selves to all lawful orders constitutions and not be carryed about with every puff of doctrine nor entertain new-fangled opinions and unwarrantable practises in the wayes of my worship and Ecclesiastical Government And ye Pastors shall look to your selves and the whole flock over which the holy Ghost has made you overseers ye shall preach in season out of season ye shall doe all for edification and divide the word aright ye shall admonish exhort reprove and be burning as well as shining lights that ye may in your lives recommend the power of Godliness ye shall not Lord it over your brethren nor doe the work of the Lord carelessly Thou Servant shalt account thy Master worthy of all honour and shalt serve him with fear and trembling with singleness of heart as unto Christ and shalt doe him faithful service And thou Master shalt shew kindness forbearing threatnings knowing that thy Master also is in Heaven and shalt give thy servant comfortable maintenance and shalt not defraud the Labourer of his hire nor keep back thy servant's wages and thou shalt see to their carriage and govern them in my fear that they may become my servants also Ye Wives be subject to your Husbands and see that you reverence them Ye Husbands love your wives as Christ hath loved the Church and cherish them as your own flesh Ye young men rise up before a gray-head and have respect to the face of the aged Hearken to their advice and learn by their example And ye Old men behave your selves with that gravity and wisdom that ye may gain your selves the reverence of the younger sort and be as way-marks for the imitation of posterity In fine ye who have any advantage of learning wisdom honour estate c. or any other excellence above your brethren so imploy it and lay it out to their benefit that you may procure honour to your selves and God may have the glory To conclude whoever thou art carry thy self with honour and respect to every one in whom thou seest any part of God's Image and look on him as thy superiour who hath any gift or ability which thou hast not preferr thy equals pitty and help thy inferiours This Commandement as was said before being plac'd in the middle has an influence both wayes so as to secure both God's Worship and mans Propriety The Magistrates sword must defend the faith though it may not propagate it and if Authority be once trampled upon every one will doe as they did when there was no King in Israel what seemeth good in their own eyes When the hedge of Government is broken down neither Religion nor Law shall bound us all opinions and practises are current and 't will be an Usurper's interest to have the people divided Lives and Liberties Estates and Consciences and all lye open to arbitâ—ary force as a Prize for him that dares be most Villan And this has been England's case in the no less sad then wicked times of Anarchy and confusion when damnable Heresies broke forth numerous sects swarmed up and down when there was an intolerable Toleration of all Religions but the right when we comply'd with illegal powers and were aw'd by Courts of High Injustice when partyes bore rule as false to one another as they were injurious to the publick when our sins grew up and multiplyed with our calamityes and God's judgements and our provocations improv'd one another when our Oaths of Allegiance were eluded with the Solemn cousenage of a League and sinful combination when we were bewilder'd with the witch-crafts of Rebellion and knew not the things which belong'd to our peace but pretended to reform abuses by destroying the offices when with tumults and Libels we drove our Dread Soveraign from his home rais'd a war against him chas'd him as a Partridge over the mountains and offer'd violence to the Lord 's anointed when with undutyful hands we seized his Sacred Person confin'd him to prisons and vex'd his righteous soul when we for 't was our sins did it and we are all Accessary by a villanous mockery of Iustice brought him to his tryal sentenced him and which is more than our posterity will have the heart to believe done though we could find hands to doe it barbarously murder'd our Gracious King at his own Palace-gate adding all the direful circumstances of aggravation to that hellish impiety when ever since our Iosiah's death our great sin has been our punishment we have suffer'd in acting and been constantly exercis'd with unconstancy of wicked changes when Loyalty hath been persecuted as the greatest Crime and many have shorten'd their dayes for their faithfulness to their Prince and after that our Crown Head too was fallen when the Father of our Countrey liv'd in exile and our Mother the Church mourn'd in private and was sed with the bread of tears when Sacred Orders were despised and labourers thrust themselves into the harvest to cut down dignityes and profits root and branch when the Holy Ordinances were dispensed by the Ignorant and Civil Offices administred by the Base when there was no regard had to the Ancient and the Wise to the Noble and the Learned but contempt was powred out upon Princes In short when we have thus rebell'd against King and Priest and cast off Authority to purchase a freedom for schism and mischief what need have we hereafter to pray fervently with the Church Lord have mercy upon us and incline our hearts to keep this Law But as our Litanyes are requisite to deplore the national breach of this Commandement and deprecate it for the future so are our Thanksgivings due to Almighty God for his wonderful deliverance of us from those great in conveniencies and sins we labour'd under