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
goodnesse As out of the Old Testament g Gen. 18. 18 19. where greatnes seems to be consequent of goodnesse and godlinesse and that God will blesse them whose children and houshold by living uprightly blesse God Also h Pr. 22. 6. where that men in their old age depart not from godlinesse and goodnesse is that in their youth they were trained up in it Againe i Ecc. 12. 1 where the wise Preacher wishes as we say to take time by the fore-lock and betimes to informe in golinesse And then that k V. 13. 14 to be godly and goe by the rule of Gods Commandments is mans whole endeavours Then out of the New Testament l Mat. 6. 33. that our first care Christ would have to be to be godly and no doubt the endeavours of our first yeares as who secking first to be godly should not misse any good according to that of David m Psa 8 4. 11. who assures all good to the godly as Christ makes goods the additions to godlinesse Also n Jo. 14. 15 Christ would have us to testifie our love of him and to shew it by keeping his Commandements which is by having faith and workes of faith hope charity and what other Christian vertues commanded by him Againe o 1 Jo. 2. 1. as if to prepare us for all these vertues the Apostle warnes against all vice and under the salute or title or appellation of Children as if to shew we could not be too timely in a contest with them the spirit of God p Rev. 22. 14. assuring heaven to the godly blessednesse as the right of their inheritance These and the like Expositions over and these like more plaine instructions instilled into youth for their further growth in godlinesse may you next doe well by yet larger expositions to explain unto them the meaning of the Creed the ten Commandements and the Lords Prayer with here and there some hints to some usefull Applications And first of the Creed A breif Exposition of the Creed THe Creed though as some will have it the immediate dictates of the twelve Apostles however it be uncertain who were the first compilers of it is the most ancient summe of Christian faith received by the Primitive Church and fathers and though containing in it the pith and marrow of Gods promises in in the Gospell yet because no Canonical Scripture in the exposition thereof it behoves us out of the Scriptures to prove every article thereof and to produce still such places of Canonical writ as shall infallably set forth the substance and sum of it And first for the Creed in generall thus the sum of our faith it behoves first to prove the necessity of faith And that doe these Scriptures as Habac. 2. 4. the last clause of the verse recited Rom. 1. 17. and Gal. 3. 11. and further explained or exemplified Jo. 3. 36. and 1 Jo. 5. 10. By collation of all which places there 's no living without it no living as to please God a Heb. 11. 6. without pleasing whom even better were it not to be b Mat. 18 6. No but this faith is it that justifies uâ— before God c Rom 5 1 Gal 1 15 sanctifies us before men d Act 15 9 Gal 5 6 is that by which we must live in which we must dye live we must by faith and that is when all we doe we doe in faith and when all we suffer we suffer in faith And then dye we must in faith and that first by weaning our selves from an immoderate love of this world secondly by depending on the promises of God thirdly by adhering to all helpes may bring us to heaven and fourthly in the pursuit of this adherence by no means to fall backe or faulter but though perhaps at present seeing little or no good come to hope and goe on still as faithfully assured of its coming e Job 13 15 Ps 30 5 These and the like places prove the necessity of faith And being that faith comes by hearing of the word f Ro 10 17 of God see we now next the symboll of faith it selfe the Creed and come we by the test of that word to prove every the Articles thereof and first of the First Article I beleeve in God the Father Almighty maker of Heaven and Earth which is also the first Part of it wherein is to be proved 1. That there is a God 2. that he is a Father 3. that he is Almighty 4. that he is Maker of Heaven and Earth 5. that this must be our faith and 6. that this must be every particular mans faith 1. For the first that there is a God though none but fooles a Ps 14 1 will deny his being these like Scriptures prove and as if the better to worke upon our capacities prove it by evident reasons As by his works of Creation b Ro 1 20 and Providence c Heb 1 3 where by the one we are to told he made e all things by the other that he preserves all things which none bâ—t God can doe Where might be added the Nature of the Creatures Whose motion points at some still first mover their multitudes at some Vnite which againe must needs be God yea our owne dayly experience that see his wrath emergent against the wicked and goodnesse and mercy eminent to the good and the godly Vse Which may teach the foolish and dull Atheist to lay by his stupid infidelity and confesse with his mouth what he durst but deny in his heart that there is a God may teach men to live so as if there were a God godly and serve him as they ought both dutifully and duly Besides that these like Scriptures and Reasons may prove not onely that there is a God but also that there is out one God However to backe this assertion have we also Gods owne Testimony in these other like Scriptures as Deut. 4. 39. Isa 45. 5. 1 Cor. 8. 4. and the like Vse Which again may instruct us against all filthy Idolatry and them that count ought else a. God beside him may teach unity among our selves d Act 4 32 and our onely sole salvation by him e Is 43 11 Ro 3 30 When proving him thus to be but one we need not presse further or be driven to prove that he is true or good all these like terms being convertible this one being every of those two and they all three but as all one 2 That he is a Father con we that Scripture f Isa 9. 6. where though speaking of Christ the Son of God the Prophet cals him Son as the second person in the Trinity Father as the first person both Father and son together with the holy Ghost though being but one entire substance God yet thus are three distinct subsistences one God three Persons g Mat. 28. 19. 1 Joh. 5. 7. That he is called Father shewes
perfection of the Scriptures that though Nature may informe against evill yet for perfection in goodnesse the knowledge of the Scriptures is necessary Nature being the more imperfect Rule this of the Scriptures that infallible 22. T. You said in your answer to our fourteenth question that God is a Spirit What proofe have you for that L. That of Christ himselfe n Jo. 4. 24. Explic. There are other Spirits as the Angels they are said to be spirits o Ps 104. 4 Heb. 1. 7. and there are spirits of Devils p Eph. 2. 2. Re. 16. 14. and the like but they all with all things else but God are Creatures that of some other have their being q Pro. 16. 4. God is the Creator that hath his being of himselfe r Ex. 3. 14. They all were made in time and finite substances God is infinite s Job 11. 7 8 9. and Eternalâ— t Deu. 33. 27. Psal 90 2. They are changeable as the Angels at first u Jude 6. the Devil ever since w 2 Cor. 11. 14. But God is unchangeable x Mal. 3. 6 Jam. 1. 17 They are some good y Heb. 12. 23. some evill z Lu 7. 21 some lying a 2 Chro. 18. 20 21. seducing b 1 Tim. 4. 1. spirits God is alwayes and altogether good c Ps 52. 1. true righteous d Ps 19. 9. And the like other Attributes hath God as properly essentiall to him as that he is holy e Ex. 15. 11. just f 2 Chro. 11. 6. mercifull g Ex. 34. 6 and the like other excellencies of good that no other hath but by donation from him h Ja. 1. 17. 23. T. You find in your answer to our fifteenth question that God made all things How prove you that L. Proofes there are sufficient for that in the whole i Gen 1 first Chapter of Genesis 24. T. How prove you that he made all good L. Why the same proofe may serve for that took. Gen. 1. 31 25. T. Can you thence as you answer to our eighteenth question prove that he made us all at first good when as the Prophet David saith we are all evill l Psal 14. 1. 3. L. Yes that I can 26. T. Tell me how L. Why that last cited place m Ge. 1. 31 saith God saw all that he had made and that all was good 27. T. But what is that all to us now L. We were then good in Adam that was then made as afterwards I answered to your one and twentieth question in him we became evill n Rom. 5 18. 28. T. But is there no evill in us but that L. Yes that is as the fountain-head of evill called by some Originall sin and as still whatever ill thoughts ill words and ill actions are as the streames that flow from that fountaine and called actuall sins And thence is it as we answered to your nineteenth question that I said that in â—hat our first Parent Adams fall we are all evill and for that subject to death o Rom. 6. 23. 29. T. How prove you that we are so evill L. God that tels nothing but truth tels us so p Ge. 6. 5. 30. T. How prove you that for that evill we are subject to death L. So saith St Paul r Ro. 6. 23. Explic. Where by Death is meant not onely as the consequent of sinne the dissolution of soul and body here but as also the consummation of it the damnation of both hereafter Which however some in mercy by grace and Repentance may avoid that fatall destruction yet might be the just stipend of all the wicked off-spring of Adam though living thousands of yeares after him God no otherwise dealing with them then as we use to doe with Vipers kill them not only for the breed sake coming of a pestiferous generation though otherwise having as yet done no evill yet for the ill they when occasion serves will surely doe That issuing from that unsavory fountaine cannot but be insipid waters so as though damned we have no just cause to complaine of God receiving thereby but the stipend of our sin 31. T. You said in your answer to our twentieth question that the last day the generall Resurection of all mankind they by grace renewed shall be blessed in heaven they that continue in sin shall be accursed in hell What proofes have you for that L. First that they by grace renewed shal be blessed that of Christ s Mat. 25. 34. and that they that continue in sin shall be accursed that also of him t Mat. 25. 41. Explic. Where by Heaven is meant the joyfull vision and enjoyment of God and the company of the blessed Saints Angels professors of the Gospell of Christ And by Fire is meant not only Hell torments and the unwelcome company of the Devill and his brood Infidels and ill Livers that regarded not the Gospell of Christ but as it were trod underfoot the son of God but also as torments yet more fatall and insufferable the for ever losse of Heaven and the blessed vision of God and his chosen No hell to an ingenuous minde being more horrid then the losse of Heaven 32. T. Well then you say there shall be a Resurrection what meane you by the Resurrection L. After our departure hence and a dissolution of both soule and body the soule to the place appointed of God for it and the body to the dust that the body shall againe rise at the last day and be united every body to his owne soule to enjoy the good or the evill appointed for them 33. T. How then say some as the Saduces that u Luk. 20. 27. 1 Cor. 15. 12. there shall be no Resurrection L. They are much mistaken it is an Article in my Creed to beleeve the Resurrection of the dead St Paul in that place w 1 Cor. 15. 13. c. presently hath infallible Arguments for it Explic. Resurrection is from a Latin word that signifies to stand up or arise again used diversly in the Scriptures as sometimes for the immortall life x Ph. 3. 11 deliverance from danger y 2 Cor. 1. 10. A new birth in Christ z Col. 3. 1. which is a resurrection from sin to holinesse and called a Rev. 20. 6. the first Resurrection on which the second death that is damnation hath no power and the like Bâ—t hereby is meant that deliverance up of the dead b Rev. 20. 13 which is a Resurrection 〈◊〉 the dead bodies of all that dyed to be judged every man according to his works at that great and generall day the day of judgement a Resurrection of the flesh according to that faithfull knowledge of Job c Job 19. 26. 27. that though dying or by death made Wormes meat yet againe in his Flesh with the very same eyes he then had he should againe meaning
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—