the one of Morning the other of Evening Prayer for a Family COL 4. 2. Continue in Prayer and watch in the same with thanksgiving The Appendix A brief Discourse of Prayer WHereas the Apolste tels us 1 Tim. 4. 5. that even every thing is to be sanctified by the Word of God and by Prayer and that before we have out of that word given some briefe Instructions for the information of Children and therein together with others yet especially that Masters and Mistresses of Families that otherwise have not that more exquisite of their own may have a Method how to informe their children and servants in those their Families in the Grounds and Principles of Religion that now nothing may be wanting to helpe us to forward that information it may be expedient we by this Appendix of Prayer leave them not onely in generall a set forme of Prayer to be used at all times and even on all occasions and for all but also in speciall a forme how to open the Day and another how to shut in the Night both in this and all their whatever other holy endeavours to have though but those mean formes of Prayer for both Wherein I would not fain be mistaken or that any one should thinke that I one of the meanest of Gods servants should be thought in any thing overmasterly and bind the devotions of others to any my formes or impale â—â—em within this my ruder Method whose perhaps more excellent gifts and graces administer to them that far better of their own No but them thus expert and everywise accomplished for this so holy an exercise I leave to follow the bent of their owne endeavours according to the flowing measure of Gods word and spirit to expedite themselves in it and apply my sâ—â—â—ie to the information of my Children that have not yet attained those like 〈◊〉 eminent gifts or graces and may bâ— Gods blessing upon these like formes bâ—â— somâ—â—hat helped on to Godwards And 〈◊〉 not only Children in years but i◠〈◊〉 â—â—â—etion too that though men grown thâ—â— heretofore wanted for better educacation may be somewhat helped on by this to better both themselves and theirs that either the one or the other as their abilities willingnesse may give way to it as they see good performe this duty by these Formes not onely thus in generall at all convenient occasions but in speciall too in the Morning to begin their whatever oâ—her Workes of their owne and in the Evening to end those workes they both to begin and end with this godly worke of Prayer as by the one craving a blessing on what ever they shall so do and by the other as giving thankes for that and what ever blessings they shall want or desire I am not ignorant that set formes of prayer is a thing much controverted however by none that I ever yet could speake with or read of soundly argued as either unlawfull or inexpedient but rather a pious practise warrantable from Gods word Though in these latter times much heaved at and as it were to be cast out by them Extemporary which Extemporary votes though usefull I confesse in a mans private closet and for himselfe who himselfe best knowes his one Exigencies yet how warrantable in the publique I am yet I also confesse to learne For other discourses as divine Orations Homilies Sermons or the like which few yet are loth rawlie to vent but by first some kind of premeditation I grant yet may be at a mans pleasure and as his abilities are either premeditated or Extemporary he being therein but as a Messenger from God to his people to propose things to their Consideration but for prayers where he is as the mouth of the people to God and is to propose not onely his owne but also their requests and resolutions it might be much expedient they pin not their positions wholy upon his extemporary verdict but know also in some measure before hand what they in that his form should pray for in as much as otherwise they may be tied to an implicite Creede and pray for they know not what Is it not the mind of Gods spirit that as well as be zealous for God we be knowing also how to manage that zeale in as much as even that zeale without this knowledge is by the Apostle himselfe Rom. 10. 2. counted scarce commendable When surely by the word ought we to trie both and even before hand see not onely in discourse but even in Prayer to what we meane to produce that we be sure it be according to the mind of Gods spirit in that word That to the Apostles Mat. 10. when vers 18. to be led before Governours Kings for the name of Christ it should vers 19. in that houre be given them what they should speake warants not now our whatever Extemporary speaking That gift was but contemporary with them the Spirit of God that then spake by them was yet in his worke of the Word the Scriptures and had not yet by them set a period to that worke as afterwards he did Rev. 22. 18 19. with a Curse to whosoever should or add to or diminish from them Whennow he speaks to us but in and by those Scriptures Were every Extemporary discourse theron now to be accounted his it is easie to gues into what absurdities we might ruÌ„ when of Sermons and Commentaries and Expositions on them pretended as true are yet we know many heterodox and false and not according to the mind of that Gods Spirit in the scriptures Yea may I not doubt to say that al the Apostles said no nor yet before them all that the Prophets said was not of Equall Authority with the Scriptures they by the Dictate of Gods holy Spirit left us upon record as a rule to guide our faith by For what saith Saint Paul 1 Cor. 7 some things he commended as the commands of God vers 10. the Spirit of God speaking by him some things againe he counsels of himselfe vers 12. and as no expresse command of God And beside that marke that before cited assertion where it is said it should in that houre be given to the Apostles what they should speake what was it but only that what on their owne behalfe they should answer their persecutours not what should be the rule of our faith That was not to be committed to the airie puffes of an extemporary answer or promulgation of their successours but to the written word they should leave them The mind of the Spirit must now be made manifest by the word of the spirit which only is in and by the scriptures No no they truly to me seeming do but weakely provide for their safeguard that from the sounder pillars of premeditation will flie to or leane on that extemporarie But I am not now to argue the point Nor though thus declaring my opinon doe I argue or accuse any their practise that knowingly use or are affected to that
V. Honour thy Father and thy Mother that thy dayes may be long upon the land which the Lord thy God giveth thee VI. Thou shalt not kill VII Thou shalt not commit adultery VIII Thou shalt not steale IX Thou shalt not bear false witnesse against thy Neighbour X. Thou shalt not covet thy neighbours house thou shalt not covet thy Neighbours wife nor his man-servant nor his maid-servant nor his Oxe nor his Asse nor any thing that is thy Neighbours The Lords Prayer in a Preface six Petitions a Confirmation and a Conclusion The Preface The Petitions OVr Father which art in Heaven 1. Hal lowed be thy Name 2. Thy Kingdome come 3. Thy will be done in Earth as it is in heaven 4. Give us this day our dayly Bread 5. And forgive us our debts as we forgive our Debtors 6. And lead us noâ— into Temptation but deliver us from evill For thine is the Kingdome and the Power The Confirmation and the glory for ever The Conclusion Amen â—race before meat BLessed God the Father of all blessings and God of all comfort and consolation blesse us and the Creaturs whatever now provided for us so fill both our bodies and soules with good that both may abound in all goodnesse to thy only glory and both their good through Jesus Christ our Lord to whom with thee and the holy Spirit be all honour and glory for ever Amen Grace after meat Give us O Lord we beseech thee all thankfull hearts for all thy good graces and benefits what ever now and at all times bestowed on us that by us and all the faithful for that all thy good thou maist receive all praise and glory now and for ever Amen A short Catechisme 1. Question WHat ought to be our chiefest care Answer To glorifie God a 1 Cor. 10. 31. II. Q That we may have that Care and shew forth that glory what ought we especially to have A Zeale b Numb 25. 11. III. Q Is Zeale enough to shew it A No we must have also knowledge c Rom. 10. 2. IV. Q That we may have both that zeal and knowledge what ought we especially to understand and consider A The works of God and the Word of God V. Q What are the works of God A The world and all things therein contained VI. Q Dothâ—bat glorifie God A Yes d Psal 19. 1 2. VII Q Why would he have his works to glorifie him A That we might be without ex cuse e Rom. 1. 19 20. VIII Q What is the Word of God A The holy Scriptures of the old and new Testament commonly called the Bible IX Q Why ought we to understand and consider that Word A That we might have a certaine rule to go by X. Q Have we a certaine rule in that Word A Yes f Is 8. 20. XI Q What especially teacheth that Word A The Knowledge of God and our selves g 2 Tim. 3. 16 17. XII Q What ought we to know of God A Two things especially XIII Q What be they A First what he is secondly what he hath done XIV Q First what is God A He is a Spirit h Jo. 4. 24. XV. Q Secondly what hath God done A He hath made all things i Gen. 1. â— XVI Q What ought we to know of our selves A Three things especially XVII Q What be they A First â—â— what we were Secondly what we are Thirdly what we shall be XVIII Q First then what weâ—e we A At our first Creation when God made man and all things he and they all Gen. 1. 31 were good k XIX Q Secondly what are we A Since that our first Parent Adams Gen. 6. 5. Ro. 6. 23. fall evill 1 And unlesse by Grace renewed subject to death m XX. Q Thirdly what shall we be A At the last day the generall Resurrection of all Mankind they by grace Mat. 25. 34. renewed shall be blessed in Heaven'n they that continue in sin shall be accursed in Mat. 25. 41. Hell o XXI Q Well but what was Adams sin to us Rom. 5. 18. 1 Cor. 15. 22. A We sinned in him p XXII Q How then can we be redeemed from that his guilt A By Jesus Christ XXIII What or who is Jesus Christ A The Sonne of God and Saviour of man XXIV Q Why must we be redeemed by Jesus Christ A Because the sin of man was against God God that is also man as Jesus Christ was and is must make the satisfaction XXV Q Are there more Gods then one A No there is but one God but there are three Persons in the Godhead XXVI Q What are those three Persons A The first the Father the second the Son and the third the holy Ghost XXVII Q How doe you know this A My Creed tels me so XXVIII Q What is the Creed A The Articles of our Faith XXIX Q Why doe some call it the Apostles Creed A Because some say the Apostles composâ—d it XXX Q What doe you think who composed it A It is uncertaine XXXI Q Why then is it râ—ceived A Because whoever composed it makes no great matter but being of old received and certainely containing the sum or grounds of Christian Religion comprised in the Gospell of Christ it is therefore received XXXII Q How many be those Articles of it A According to the number of the twelve Apostles twelve XXXIII Q What be those Articles A I beleeve in God c. XXXIV Q What is Faith A A certaine confidence in and dependance on Jesus Christ q Eph 3. 12. XXXV Q Why need we that confidence and dependance on Jesus Christ A Because we are sinners and none but he bare those sins i Heb. 9. 28. XXXVI Q What is sin A A transgression of the Law s 1 Jo. 3. 4. XXXVII Q What is that Law A The Commandements of God XXXVIII Q How many Commandments are there A Ten in two Tables t Deut. 4. 13. XXXIX Q Which be the Commandments A I am the Lord thy God c. XL. Q What learne you by these Commanmandements A My duty towards God and my duty towards my Neighbour XLI Q What is your duty towards God A To love him above all things u Mat. 22. 37. XLII Q What is your duty towards your Neighbour A To love him as my selfe w Mat. 22. 39. XLII Q Well but can you exactly keepe them in every point A No but I dayly breake some one or other of them in thought word and deed x Psal 14. 1. 3. And breaking but one I am guilty of all y Ja. 2. 10. XLIV Q How then to any purpose can you keepe any of them A I must labour what I may to keepe them XLV Q Why must you labour to keepe them A Because they are the rule prescribed of God XLVI Q Well but being as you say not able to keepe them as you ought how
ashamed yet to learne And that by bestowing were it but even a quarter of an hour in a day for two or three months in which time a but indifferent capacity come to some discretion may perfectly read Which they may the better doe by observing this Method First to learn to know the letters within booke as they had been taught before without booke to name them And also the Figures and the Numerall Letters to be able to say both of the great and small Letters wherever they see them that this is a or this is el or this is pee c. And then of the Numerall letters that this stands for one this for five this for ten c. of the Figures that is two this four this six c. Secondly to know and shew which are Vowels which Consonants so as when ever they see a Word they may be able to say there be so many Vowels in it and so many Consonants Thirdly to learne to spell first a Syllable which may perhaps be or make a word and then after a word which may perhaps have many Syllables When they have learnt all this you may doe well to acquaint them with the points or marks or stops in reading which are these fix before set downe in the Alphabet Where you must first give them their names as before annexed to their markes so as when seeing any of them the Learner may say that this Crooke is a Comma or little or short point where is to be made a short stop in reading These two pricks a middle distinction where to stay a little longer This one Pricke a full point where one may take breath or end a period This point with a crooke over it a note of Interrogation where a question is asked This point with a downe-right line over it thus a note of admiration which is but as a short stop and at which the pronunciation must be of the words next going before it as with wonder And those two crooked lines a note including a Parenthesis or inclosing a sentence between them which sentence taken away or left out the sense yet would remaine intire When also you may tell them the meaning of those markes at the end of the small letters as how are all but one and the same each answering to each sort of letters and stand for And and is called and by it selfe and that set with a cafter it as c. c. c. is then used when any thing remains unset downe or is understood to follow though not set downe and is called and the rest or and so forth As also of the double letters teaching them to know and read them being that to be thus joyned together they doe somewhat differ from the rest As also in the written Copy to tell them the differences betweene the letters two of a sort in the Alphabet of small letters that excepting the two errs r r both in print and writing used promiscuously as also the esses in both the Roman and Italian this s is used in the beginning or middle never at the end of a word and this s is promiscuously used in all places beginning middle end as you see good the first is ordinarily to be written at the beginning and in the middle of a word the latter only still at the end of a word Let them keepe to these set formes of letters till they can perfectly write according to these Coppies in either hands and then they may easily vary and write mixt hand in such other letters as are used in writing if though this be enough they would be further masters of the Pen. This learnt you may proceed and shew them some sentence or other or some two three or more sentences together that have in them all these as that of 1 Kings Chapt. VIII in the fourth page before where you may shew and pose them in most of all these perticâ—lars Where you have most of all the letters of the Alphabet some of the Figures at the beginning of each verse some of the Numerall letters in the number of the booke and Chapter and all the before mentioned Points and marks This let be your practice a while till they can exactly know and understand thus much Then for their first exercise to read you may make use of that peece of Scripture you thus posed them in or choose some other easie and short sentence as some one or other of them set downe in the third page before that Scripture as Come ye children c. or Let us heare the conclusion c. or The feare of the Lord is the beginning of wisedome c. When and wherein be not too pressing to teach them too much at once nor let them shufflle it over by halves But go on by leisure three or foure words at most at a time and them well learnt and understood before you go any further Then when those three or foure words are so well learnt go on to three or four more till in that manner you have gone through the whole sentence These with one two or three sentences thus well learnt may you proceed with them to that Scripture or rather if you will to the Creed or Commandements or Lords prayer and then after to some Psalme or what other Chapter or peece of the Bible or what other English booke you will And observing this Method first taking three or foure words then a line or a verse then a page then a leafe as their capacities and delight will follow it they will in a short time become perfect Readers And so even while Children have obtained that precious Jewel that many old folkes that want it would in their mindes give all they are worth for Now all this in some measure well performed may you goe on to propose unto them the learning of some plaine and easie Catechisme or rather indeed between whiles in the learning to read let Children and Servants though as yet they cannot read being come to some knowledge be taught to answer without book to the questions in this before or the like short Catechisme and so without booke learne it as they may instruct one another one by questioning and another by answering Instrustions for the Teacher Which short Catechisme being thus learnt may you doe well next to proceed to this or the like exposition of it That so you may not onely have the direct Questions and Answers as before in that Short Catechisme but to the better opening to the understanding thereof by further Explications teaching the meaning of them And that too by way of Question and Answer here and there inserting some other both Questions and Answers that may make to the better explaining the former When now in this Exposition where need is you may enlarge your selfe as occasion serves upon the Question or Answer producing proofes of Scripture for your Expositions and causing still the Learner where need is to
at this Resurrection â—ee God 34. T. You say out of that of St Paul d Ro. 6. 23 that the wages of sin is death and in your answer to our one twentieth question that we all finned in Adam How can we then be freed from the death of sin L. Why that I told you in our answer to yâ—ar two and twentieth question that it is by Jesus Christ 35. T. How prove you that L. Why those places before cited c Ro. 5. 18 1 Cor. 15. 22. prove it 36. T. All finned in Adam and if all be made alive in Christ then are none subject to death L. True it is all finned in Adam but they all that are made alive in Christ are only Beleevers all that are made alive are made alive in him but they all are onely such as beleeve in him Explic. Salvation in Christ is offered to all d Mat. 11. 28. though none lay hold of it but the chosen when though he was a sufficient satisfaction for all yet was he efficiently satisfactory onely for them e Jo. 18. 9. Where though but the chosen are saved yet in that Salvation though perhaps but of a few in comparison of the damned doth mercy yet prevaile against justice and more it is that one is saved by his merit then that thousands dye by their owne merits And that in as much as possible it is that all without him may be damned and though but one saved that impossible is that salvation of that one but by him 37. T. You said in answer to our eight and twentieth question that the Articles of our faith are called the Creed What mean you by that word Creed L. The sum of our Faith Explic. Creed is an Appellative from a Latin word that signifies to beleeve whence we take the thus naming of the summe or symbol of our Faith Creed Which in sum is distributed unto these three parts as some divide First of God the father and our Creation secondly of God the Sonne and our Redempâ—ion Thirdly of God the holy Ghost and our sanctification Other some make foure parts of it by dividig this â—hird into two parts making that of God the holy Ghost one and Gods holy Catholicke Church with the Articles that follow the other Both making up but the same in sum and that as we have said the sum of our Faith 38. T. In your definition of Faith you said in answer to our foure and thirâ—ieth question that it is a certaine and sole dependance on Jesus Christ How prove you that L. By that of St Paul f Eph. 3. 12. Explic. Faith is diversly taken as for Constancy and Fidelity in keeping promises g Ro. 3. 3. for the Doctrine of the Gospell h Ga. 1. 22. the profession of any kind of Religion i Ro. 1. 8. and the like And is a perswasion or assent to any purpose And in Scripture is four-fold 1. Historicall as is the Faith of Devils they beleeve there is a God k Ja. 2. 19 and tremble too at the presence and and power of God beleeve there is a word of God c. but they beleeeve not he is their God or that Word good for them c. which like faith wicked men may have and have no more faith nor hopes then the Devils 2. Temporary Faith a degree yet beyond that of Devils and those wicked men to assent to Gods truth for a time but in time againe to fall away typified by that Parable of the seed that fell in stony ground l Mat. 13. 20. 3. Faith of Miracles which is a perswasion that God will doe miracles in the now worke of our salvation which is a perswasion of ill men and a perverse generation are they that after so glorious a light of the Gospell will besides the promises of the Gospell now seeke unto God for a Miracle m Mat. 12. 38 39. 4. Justifying Faith which is as you have said a certaine and sole dependance upon Jesus Christ an assent to God and his Word that he is our God and his Word good for us that in Jesus Christ we have peace with God will without any miracle by the sole guidance of his Word not only beleeve nor only beleeve for a time but will in this holy perswasion live and dye 39. T. What faith is there meant L. Justifying faith 40. T How prove you our salvation by Jesus Christ L. Because as we answered to your five and thirâ—ieth question he bare oâ—r sins 41. T. How prove you that he bare our sins L. Out of that of St Paul n Heb. 9 28. 42. T. Why could no other doe iâ— I. No no man else bâ—t the man Christ Jesus 43. T. How prove you that I. By those two places of Poul o 1 Tim. 2. 5. Rom. 5. 6. both which places shew him alone our Redeemeâ— that he bare our sins freeing us from the guilt of them which none others strength could doe 44. T. You said in answer to our six and thirtieth question that sin is a transgression of the Law how prove you that L. By that of St John p 1. Jo. 3. 4 45. T. What is that transgression of the Law L. A breach of Gods Commandments 46. T. Where in consists that breath L. In committing what they forbid and in omitting what they require 47. T. You said the Commandements are ten in two Tables How prove you that L. They are ten as we read in the Law Deut. 10. 4. and in two Tables in the verse next before or both together in Deut. 4. 13 that one verse or place q. 48. T. Where are they written or repeated at large L. In the twentieth Chapter of Exodus where it is said And God spake c. from the first verse of that Chapter downe to the eighteenth verse 49. T. What meane you by those two first verses And God spake all these c. Are they part of the Commandements L. No but they are the Prâ—face to them 50. T. What learne you from that Preface L. That God is the Author of them and so they are Gods Commandements 51. T. But God there speakes to the Jewes and of their freedome from Egypts bondage what is all that to us L. Yes it is spoken as to us too that freedome from Egypts bondage by Moses being a Type of our freedome from sinne by Jesus Christ 52. T. Why but will Christ have us keepe the Commandements L. Yes all that will testifie theâ—r love to Christ must keepe the Commandements r Jo. 14. 15. all that will seeme truly to know God must by keeping the Commandements shew that knowledge s 1 Jo. 2 3. 53. T. Why you said before that we are saved by Christ and that he baâ—e our sins and before that that faith was a sole dependance upon him as if that and no more were requisite to salvation and yet here againe you say we
and lying legends many teach their Children and Servants may you doe well to delight and also to profit your Learners to teach them some Stories out of the sacrâ—d Scriptures which are stories of trâ—th and whose applications will be much for edification in holinesse and honesty As out of the Old Testament either in words of your owne or by repeating the Text it selfe the Story of the Creation Gen. 1. 2 Chapt. 1 Story God in the beginning made the world of nothing made man and all the things birds bearts and the other creatures for the use and service of man his chiefest creature and all this in the space of six dayes placing man in Paradise a pleasant Garden God made and planted for his use and exercise wherein he might solace himselfe to the glory of God and his owne good Applic. Which teacheth us the power and providence of God his orderely disposing all things his mercy and goodnesse to man His power that of nothing could make so glorious an Universe as the World is the Heavens beautified with those radiant and resplendent spangles of Sun Moon Stars and the like the earth replenished with all sorts of living Creatures His Providence in his since gracious government and preservation of the things thus made His orderly disposing of all things that when in a moment he might as well have made all takes six dayes time to doe it as thereby shewing himselfe a God of order and to teach us thus orderly to dispose of all our doings And his mercy and goodnesss to man that all this good he makes for him which cannot but stir up our readinesse to declare his glory Againe you may tell the Story of mans fall Gen. 3. 2 Story The Devill no sooner sees man in his prosperity then under the shape of a serpent he comes to Eve and tempts her that she might be a meanes to tempt her husband to eate of the forbidden fruit Which having done he stirs up the wrath of God that he packs him out of Paradise curses the ground for his sake that instead of the fertile crops of Corne and fruit for the good and nourishment of man it with little labour of it selfe at first brought forth brings forth of it selfe now naught but thornes and thistles and other noxious weedes to his annoyance So as he that with pleasure might have dressed his Paradise must now in the sweat of his face and with much toyle and tâ—ouble earne out of the earth his living Applic. Which teacheth us the ready sollicitations of Satan ever and every wayes labouring to undermine mans happinesse and how dangerous it is by any meanes to be induced to sin That sin is the bane of mans prosperous state spoyles even his every good here despoyles him of his glory hereafter Then againe may you tell them the Story of Cain and Abels first Profession Gen. 4. 3. Story Adam the Lord and owner of all the earth had two sons Cain and Abel whom he breeds not up in ease and idlenesse but makes the owne his plow-man and the other his sheepherd Abell was a keeper of Sheepe and Cain was a Tiller of the ground Applic. Which teacheth us the end of our Creation that God sent us not into the world to be idle but to be busied in honest imployments And thus of other Stories as of Dinahs being ravished a Gen. 3 4. 2. c. which may teach Maids not to be gadders abroad Of the 42 Children being killed by the She-Beares b 2 Kin. 2. 23. 24. which may teach Children not to mock Of Israels revolt from Rehoboam c 2 Chr. 10 16. which may teach young men not to be led away by the light counsellings of young men but to hearken to old mens sage advice and the like Then out of the New Testament may you also tell them these like stories as of the birth of Christ Mat. 1. 1. Story It pleased God when man had lost himselfe by sinne to send and make his owne Son mans Saviour to beare mans sin to take upon him mans nature and to that end to be borne of a poor Virgin Applic. Which may teach us the goodnesse of God to man that will thus make his son mans Saviour and his impartiall regard of man that though Lord of Heaven and Earth despises not the low estate of a poor woman 2. Story Again you may tell them the Story of Herods destroying the Children Mat. 2. God had no sooner sent his Son into the world then wicked Herod seekes to kill him who not certainly knowing where to find him being concealed as he conceived in some of the Coasts about Bethleâ—em where he was borne to make as he thought sure worke sends and destroyes all the children in those Coasts Applic. Which may teach us what spite and malice wicked men have against God and goodnesse who to encompasse their ambitious designes will not spare the most innocent blood Then again you may tel them the Story of Christs being tempted in the Wildernesse Mat. 4. 3. Story Jesus Christ having fasted forty dayes in the Wildernesse and being at the last an hungred the Devill thinkes thereby to get the advantage of him and although he were the Sâ—n of God and a most just and upright man dares yet to tempt him to sin at his command to shew forâ—h a miracle to turne stones into bread to satisfie that his hunger knowing that he that could turn stones into bread coâ—ld at his owne pleasure otherwise finde bread to satisfie hunger without being beholding to any the Devils devices Then he tempts him with pride and covetousnesse with pride setting him on a pinacle of the Temple that he might cast himself down headlong as who had the Angels at his his command to preserve him and then with covetousnessâ— promising him all the kingdomes of the Earth and the glory of them if he would fall down and worship him who was but a Lyar and had not to doe with those Kingdomes but by pretence and usurpation Applic. Which may teach us both how bold and intentive the Devill is to worke our ruine that if he thus set upon the Son of God much more will he seeke to abâ—se the sons of men and to that end seek to undermine our best purposes And thus of other Stories as of Ananias and his wife Sapphiâ—a's being suddenly strucken downe dead d Act. 5. 1. c. which may hint the danger of lying and collusion Of Peters execration of Simon Magus e Act. 8. 20. c. which may teach or hint the danger of coveâ—ousnesse and hypocrisie Oâ— Herods being eaten up of wormes f Act. 12. 23. which may hint the danger of pride and vaine glory and the like Nor may it be only thâ—s pleasant and profitable to instill in them good advice by these like stories but by select sentences of Scripture by little and little to allure them to the love of God and
of it as set down in the sâ—m or Creed it selfe and produced only such proofes as might thus briefly explain that summe there being in that sum sufficient as to matter of faith without seeking much after circumstance and therefore from this exposition of the Creed hasten we next to that of the ten Commandements A briefe Exposition of the ten Commandements THe ten Commandements being not as the Creed is a sum of faith set by uncertain Authors and therefore needed our proofe by Scriptures of every the Articles of it to adde to them infallible truth but the imediate dictates of the spirit of God himselfe in the Scriptures needlâ—sse it may be to labour much after other proofs Though to strengthen our both credit of them that they are Gods and to abet our keeping of them as good we have them not onely once but twice x Exod. 20. 1. c. Deut. 5. 4. c. recorded And that too more then once twice yea thrice y Exo. 34. 28. Deut. 4. 13. 10. 4 by the number of ten and that againe oft in two Tables z Exo. 24. 12. 31. 18. 32. 15. 34. 1. 4. 29. Deu. 4. 13. 5. 22. 9. 10. 11. 15. 17. 10. 1 3 4. 1 Kin. 8. 9. reckoned up by Christ in two Commandâ—ments a Mat. 22. 37 38 39 40. by St Paul in one word b Ro. 13. 10. Love When now to go on with this explication take we them as recorded Exodus Chapter 20. Ver 1. down to the eighteenth verse The two first verses whereof are the Preface the fifteene following the Commandements themselves Where by the Preface we learne that these Commandements are Gods Commandements things commanded us of God Vse Which may teach us our obedience what the true obâ—ect of it is the things commanded of God prescribed to us and warranted in his Word c Is 8. 20. 2 Tim. 3. 16. 17. Then for the Commandements themselves the two Tables teach these two main duties the first our duty towards God the second our duty towards man or our neighbour in both which tables you have the Commandements Note for the most part negative as if to intimate our more carefull keeping of them onely the fourth and last of the first table is in a sort both affirmative and negative as if hinting our most Note exact keeping and observing of the Sabbath The fift and first of the second Table affirmative as if to shew us worse then ungodly Note if at all peccant in that the Law even of both Nature and Nations requiring that To some of them as to the second third fourth and fift are Reasons annexed for our obedience Bâ—t if Jews were stubborne and might perhaps need such let not Christians seeme to exact any but knowing them the Will of our Lord and Master as obedient servants strive to performe and worke what he wils without any respect to these like Reasons It being sufficient to abet our obedience thereto that he commands them as those others he doth without shewing such like reasons And for the method of them not to take or one or other negative alone or affirmative alone know we we ought to take them all both wayes or in both senses one by the rule of contraries implying the other So as in every one of them there is both things commanded us to be done as also things where of we are forbidden the doing As In the first Table as respecting God and 1 In the first Commandement respecting God himselfe that we acknowledge him and no other for God a Eph. 4. 5. 6. trulie to professe him by both our words b Jon. 1. 9. and our workes c Prov. 3. 6. To the true performance whereof is commanded our knowledge d Col. 1 10. faith e 1 â—o 5. 4 hope f Rom. 8. 24 25. love g Ps 18. 1. patience h Rom. 8. 28. â—9 humility i 1 Pet. 5. 5. and the like what other vertues k 2 Pet. 5 6 7 And forbidden our ignorance l Hos 4 6 jufidelity m Psal 14 1 distrust n Jer 17 5 hatred o Rom 1 30 impatience p 2 King 6 33 pride q 1 Cor 4 6 7 and the like with other Vices r 2 Pet 2 9 Rom 1 21 c. II. In the second respecting the worship of God and as to the means of that worship that we use not therein the devices of men s Iâ— 29 13. but go by the dictates and directions of Gods word t Maâ— 28. 20. To the true applâ—ing whereof is Commanded divine adoration and reverence u Ps 95. 6. maugre all opposition of Idolatrie care in performance of it w Dan. 6. 10. useing waranted helpes hereto and prayer x 1 Thes 5. 17. thanksgiving y vers 18. the ministery of the word z Rom. 10 17. and sacraments a Mat 28. 19. Order and decency in Gods service * 1 Cor. 14. 40. and the like And forbidden superstitious adoration of Saints or Angels b Rev. 19. 10. or of God himselfe by pictures or images c Deut. 27 15. Neglect of prayer d Ps 14. 4. or thanksgiving e Rom. 1. 21. the hypocritical abuse of them to be seene of men more then to be regarded of God f Mat. 6. 7 contempt of the Ministery g Act. 17. 18 disorder and confusion h 2 Thes 3. 6. 7. 11. or the like III. In the third as to the meanes of that worship every day is commanded a reverend use and esteeme of Gods names i Deut. 28. 58. as Almighty God Lord and the like of his Attributes k Rev. 15. 3. 4. a Mâ—rcie Truâ—â— Justice and the like of his ordinances l Mal. 1. 11. Word m Ps 138. 2. Workes n Job 36. 24. and the like lawfully called to it to sweare truly and â—aithfully o Je. 4. 2. to promote even among and against the Idolatrie of heathens the truth and purity of Religion p Jer. 10. 11. and the like And forbidden vain or carelesse or contemptible vse of anie Gâ—ds names attributes ordinances Word or Works whatever q 2 Pet. 3. 3. 4 any light or false swearing r 2 Chro. 36. 13. by or blaspheaming any his names s Lev. 24. 11. 16. cursing t Ro. 12. 14. profancing u Mat. 1. 12. in word or work all or ' any what ever abuse or impurity of Religion w Iam. 1. 26. 27. and the like IV In the fourth as to the meanes of that worship on Gods owne set day one day still in seven which among the Iewes and under the Law till the first comming of Christ was the seventh day x Gâ— 2. 2. among Christians under the Gospel and till the second comming of Christ to the end oâ—
11 And X. In the Tenth respecting the inward actions of one man towards another and as â—eflecting upon all the former both speciall and generall duties even in our very thoughts and desires which unlesse well rectified are the very fo intaines oâ— evil o Jam. 4. 1 is commanded in all our parts body and soule through sanâ—tification and to our owne estate to be content with it p Heb. 13 5. to bemoan the ill condition of it q Job 42. 11. and to rejoyce in the good r Ex. 18 9 And forbidden in all our parts all unholinesse or unrighteousnesse s Ro. 6 13 all or any discontent with our own estate t Est 5. 13 and to that of our Neighbours by envy u Gal. 5 26. or repining w Ja. 5 9. any whatever inordinate x Col. 3. 5 or lustfull y 1 Cor. 10. 6. desire to him z Gen. 39 12 or his * 1 Ki 21 2 4 12. Zâ—c 7 10 In every of which these Commandements both of the things commanded and forbidden we have instanced in them we could remember most obvious in the large extent of which we writing but a short Commentary some thingâ— in both may perhaps be omitted and thus in briefe supplyed What as to the things commanded let be referred to this Finally my Brethrâ—n c. Phil. 4. 8. And as to the things forbidden to this Abstaine c. 1 Thes 5. 2 And thus have we done with this before Exposition of the Commandements come we next to that of the Lords Prayer A briefe Exposition of the Lords Prayers THis Prayer as the Commandements are is also a part of the Canonicall Scriptures and at two severall times produced by our Saviour himselfe as recorded by two severall Evangelists a Mat. 6 9 c Luke 11 2 who both have upon the matter the same like Copy in almost the very same words That we have this Prayer thus twice repeated warrants a set â—orme of prayer and confirmes the practice usuall under both the Law and the Gospell As under the Law in a set forme was Aaron and his sons enjoyned to blesse the Children of Israel as you may see both the Injunction b Numb 6. 22 23 and the forme c 24 25 26. See another set forme of Prayer of him that was to present his third yeares Tith d Deut. 26. 15. A set forme of Thanksgiving e Is 12. ch See also a set forme on the peoples conversion f Joel 2. 17 1 Ki. 8. 47. repeated even word for word g Dan. 9 5 as a set forme in the time of Captivity Then compare Ezra 3. 11. Psal 136. Jer. 33. 11. together and see how as may be well gathered by the burden of the song that Psalme is recorded by those other two places and made as a set forme of thanksgiving See also other Injunctions and examples of set formes h 2 Chro. 29. 30. Ezr. 3. 10. The Titles of many Psalmes shew them set formes as that for the Morning i Psal 22. for the Sabbath k Psal 92. and the like And under the Gospell Our Saviour himselfe not onely twice prescribeth this forme as for others but himselfe also useth a set forme l Mat. 27. 46. in the very same words of David m Psa 22. 1. yea another also of his owne words three severall times in the same words n Mat. 26. 44. Enough to warrant set fâ—rmes But to goe on with this Prayer that there is some variety in the words though to one and the same purpose as where Matthew hath debts and debtors Luke hath sins or trespasses and indebted as if both compared to shew that sins or trespasses are debts and an omission of some part of the one that is in the other Copy warrants also somewhat varied formes according to this and that something now may be omitted that at another time is or may be said That in one place it is said o Mat. 6. 9 After this manner pray yee hints that all our Prayers be by this patterne the most exact forme and comprising in briefe what ever more at large may be delivered in Prayer And then that in the other place it is said p Ln. 11. 2 When ye pray say Our Father c. hints not onely this a set forme of Prayer but that also even with this most exact and perfect forme we or begin or end ours more imperfect When as recorded by St Matthew q Mat. 6. 9 10 11 12 13 Presace to goe on with the Exposition of that most perfect forme the Lords Prayer From the Preface consider we first the object of all prayer God r Ps 62. 2. Then secondly under what Appellation Father And thirdly in what place heaven and then fourthly as to uswards most propitious under this notion of Our For to come to God were it without this or under any other Title of Majesty might make us affraid to come unto him that inglorious s Gen. 18 27 dust and ashes should dare to approach so incomprehensible t 1 Kin. 8 27 glory u Ps 24 7 But Father may give us confidence of love that though in heaven he beholdeth us also in earth w Ps 11. 4 and when the Father of lights x Jam. 1 17 is the giver of all good and in heaven the Lord of both it and earth and as who hath all power in both y Ps 135 6 and can give it to z 1 Kin. 8 30 and to whom he plâ—aseth a Dan. 4 27 Bâ—t yet what may all this be to us unlesse to us he will please to give that goodnesse what that he is that Father unlesse also Oâ—rs Our there is it confirmes our happinesse that we though on Earth and he in Heaven thus a Father can thus in prayer come unto him under the Notion of our Father Which Our cacheth us how 't is we come to God to the Father by the Son through the holy Ghost When then thus praying Our Father we pray not to any one alone Father Son or holy Ghost but thus to the whole Trinity Father teacheth God not only d Jo 5 22 a Judge b Gen. 15 25. but also a Saviour c Hos 13 4 Our that we come to him by Christ who is both that Judge and Saviour e Mat 1 21 Our Father as he is God f Isa 9 6 our Brother as Man g Heb 2 11 Our teaches that by him we come to that his and our Father h Jo 20 17. he the Naturall Son of God i Jo 1 14 we but in him the adopted k Gal 4 4 5 So as but by him no comfortable l Jo 14 16 26 no effectual m vers 6 coming though in and by him we are made all able n Ph 4 13 in thus coming Nor
to our God who dwelleth in inaccessible light whose love blessings and comfort love of God as our deare and loving father blessing of Christ as his dear son and our Saviour comfort of the Holy ghost that proceedeth from them both to comfort and establish us in the truth 3 persons and one God be with us and be by us and all the Church of God ever called upon and blessed to the blessing and preserving of our soules from whatever siâ— our bodies from whatever sicknesses or calamities our estates from whatever ruine and destruction Now and for ever Amen A Morning Prayer for a Familie O come let us worship and bow down and kneele before the Lord our maker O eternall everliving and everloving Lord God and saviour thou that art most powerfull yet gratious most just yet merciful too rich in graces and superabundant in goodnes give us O give us both of that thy grace goodnesse that in this humble offerture of our morning Exercise we be duly prepared for it And that in the first place in the due acknowledgment of our many and manifold sins and transgressions that though we thus come nigh thee in this weighty busines of prayers praises yet shouldest thou come nigh us and weigh us in the ballances of thy justice we might be found lighter then vanity so horrid so hideous have been our sins so many so infinite our transgressions So as whilest looking on them alas what can we look for but a fearefull downefall to death and damnation Ouâ— pride our covetousnes our drunkennes our deboyshery or deceit our hypocriasic our neglect of thy word our disobedience to thee our God despite to our neighbours an aggravation of that desobedience with whatever other breach of thy blessed commandments have so far broken in upon us that when but seriously laying it to heart we may not have heart to hope our aÌ„y wise evading that downfal Yea so besotted are we with sin that notwithstanding our daily both hearing and handling thy blessed word we heare but heede it not yea we know what 's good but practise it not A sort of arrand hypocrites we are that mock thine house of prayer thy word thy sacraments and whatever other seemly ducies of Religion and devotion bâ—t stales to our lewdersin cloaths to cover our licenciousness Yea and too too oft the very practise of prayer but a practise also to bolster up our carnall desires not therein heeding the due Method end of it thy endlesse praise and our eternall Salvation No though covertly so contemne thy word we do by our careless unconscionable regard of doing thereafter so grieve thy good spirit by our sin so abuse thy mercy by our presumption so forget thy judgments cauteriz'd as t' were and hardned in that sin presumption that looking upon us so many sinkes of sin so many presumptuous vassalls of indignation what can we expect but our portion with the wicked and with them that forget God but to be turned into hell the place appointed for the Devill and his Angels Bâ—t yet O Lord there is mercy with thee weigh us in the ballanees of that when then our hopes may be it may poize down the scale of thy justice and being turned from our sins by thy mercy we may so evade the fury of thy justice and by true faith timely repentance happy sanctification of life knowledge of thy will love of thy name zeale of thy glory sincerity for thy truth boldnesse in the profession of thy word perseverance in godlinesse and goodnesse patience under whatsoever crosse or calamity contentment with our whatever estate so arme us against the evill of sinne the evill of punishment may not fray us so order our steps to God by good that no step be made to either of those evils When to further our dayly morning exercise yea our alwayes excecises in these like duties what especial obligations have we as thy continual mercies which should stir up our continual thankfulnesse for those thy mercies our own miseries which should also force our prayers for the continuance of those thy mercies thy mercies that we are not confounded our miseries that they become not that our confusion Let us O let us in a due acknowledgement of those thy mercies both to free us from and prevent our those whatever miseries let us make conscience of all our doings not to do any thing contrary to the law of good conscience but as directing to that good Conscience to go by the rule and directions of thy good word in the Scriptures and be guided by the dictates of thy good spitit in that Word Try we thereby and prove we all our thoughts examine we thereby and therein all our words and works that so we may seek thee our good God in all and find thy good grace in the execution of our goodnesse Nor for our selves O Lord let 's onely become thus suppliant to thee but let our prayers also extend to the good both of our selves and others and be now next extended for a blessing upon thine holy Catholike Church c. Here go on as occasion serves as in the genenerall Prayer till you come thus to conclude And now O Lord having thus made a tender of our bounden duty in this our first offerture of this morning worke of thine in thus calling upon thee be favourable now next to us in the workes of our owne callings that by effecting them to our comfort we may effect them also to thy glory That even every one of us in our severall places and callings may as not onely thus opening the day thy glory by this thy worke bâ—t by thy goodnesse may goe through with it to our comfort in our own workes When now to conclude these our imperfect requests we have thus made to thee both for our selves and others imperfect in as much as many things are omitted we should pray for for our selves many things omitted we should praise thee for to supply that imperfection of both our prayers and praises let us now at last make our addresse unto thee for them in that most absolute forme that perfectly compriseth them all saying as our Saviour himselfe hath taught us to say unto thee Our Father which art in Heaven c. The peace of God which passeth all understanding preserve us in peace and keep our hearts and minds in the knowledge and understanding of him our God and Father that his out-stretched arme be our defence stretched out in the mercifull exhibition of his Sonne Christ our Saviour Whose salvation let be our auspicious aid and that made good to us by the grace of that good spitit of grace the holy Ghost the Comforter he hath sent to be with us To which Father of peace Son of mercy holy Spirit of comfort and consolation three Persons and one God be by us and all the faithfull ascribed all honour and glory praise power might Majesty and Dominion