day be changed to the first for the foregoing Reasons yet is a seventh day kept still The first day is observed because of Christs Resurrection for our Redemption and every first day which is every seventh day after Christs Resurrection is observed in memory of our Creation our Gracious Redeemer being also our Great Creator 7. Our Churches Service pleads its Divine Authority Communion Service in Command in that after the rehearsing this Fourth Commandment as well as after the other it puts us in mind to beg of God to incline our hearts to keep this Law which implies that our Church thinks our Christian Sabbath kept on our first day of the Week to be of Divine Authority and that in our due keeping of that we observe this Commandment Q. Is the Commandment Moral and Obliging us A. 1. Yes it had the same Author the other had Gen. 2.2 the Eternal God 2. It s Observation was Instituted before any Ceremony was before Christ was promised or any Type of him manifested 3. It was enjoyned to the stranger as well as the Jew 4. Ezek. 31 13.14 15 Num. 13.32 God usually accounts it as a sign between him and his People for ever 5. Examples of Gods Judgments on its Profaners Exod. 35.2 Jerem. 17.27 6. It is still a Command in force else there are but Nine Commandments and the Authority of the Law-maker God himself is opposed Q. What is in this Commandment disswaded from A. 1. All want of due Preparation for the Observance of our Sabbath 2. All Worldly Employs that might be done before Isa 58.13 Neh. 13.15.19 20. or safely may be omitted till the day after 3. All sins and sinful Pleasures and Pastimes 4. All neglect of Gods Ordinances in Publick and of Family Duties in Private Q. What is here Commanded A. 1. To rest from all unnecessary works of our Calling 2. To Dedicate that Rest to God and to spend every day as a rest from sin 3. To Sanctifie the Sabbaths rest 1 by publick and private Acts of Religion 2. By works of Mercy and Charity towards our Neighbours Q. What are the Motives to enforce the Observance of this Precept A. 1. It is introduced more Solemnly than the rest with a Remember 2. It is placed between both Tables as if both depended on its Observance or if as the last of the first Table its Observance perfects our Duty towards God 3. It is highly reasonable God might have Commanded Six days for his own Service and have left us but one day for our Employs but he requires but one and leaveth us six 4. We have no reason to expect a Blessing on our days of Labour if we neglect our Duties to God in his day of Worship 5. It is delivered both Negatively and Affirmatively that we might no ways avoid its Obligation Gen. 2. John 20. Ezek. 20 6. God himself Christ himself and the Men of God in all Ages have been exemplary in its Observance 7. It is a great Priviledge to any People to be admitted to speak to God in making known their wants and to have God speaking to them in making known their Duties in the Ordinances of the Day Amos 8.11 A Famine of the Word is the worst of Punishments 8. Amos 8.5.8 11. Sabbath-breaking hath generally been a sin pulling down Vengeance on Nations And indeed God may justly remove means of Grace from those who so neglect and slight them and it may be feared Judgments may hang over us when mens Tongues cry buder to damn themselves than to obtain Mercy from God Q. What improvement ought to be made of this Commandment A. 1. Rev. 2. 3 Chap. To lament the slight and abuse Gods Ordinances have met with among us which may justly provoke God to remove his Gospel from us 2. Phil. 1.27 It may teach us for the future to prize and improve them better 3. Josh 24.15 To take care not only our selves but our Families also serve God our Children have God for their Father and our Servants have him for their Master both ought to serve him Q. What is the sum of the Commandments of the Second Table A. Church Cat. Duty to Neighbour That I love my Neighbour as my self and do to all Men as I would they should do to me Q. What do the Commandments of the Second Table respect A. The Duty to be performed to our selves and Neighbours in Relation to Soul and Body Life Estate and Reputation Q. What is the Fifth Commandment which is the first of this Second Table A. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee Q What doth this Commandment engage A. 1. A laying aside all undue Thoughts unbecoming Speeches or unsuitable Actions in any of our Relations 2. A performing of all due Honour Love Fear Care Obedience and other Duties to all our Relations Q. What Relations may man herein be considered A. 1. Some more especially implyed As 1. The Relation of Nature as Parent and Child whereby we have Duty to pay to Natural Parents 2. That of Magistrate and Subject where our Civil Parent is considered 3. That of Minister and People where our Spiritual Parent is Observable 2. Some more remote Relations may yet be hence inferred as 1. Conjugal of Husband and Wife 2. That of Masters and Servants 3. Of Age and Youth 4. Of Rich and Poor In all these Relations and Conditions Man may be considered and every one of them commands Duty from him Q. What are the Duties of the Natural Relation of Parents and Children A. 1. The Parents Duties are 1. To Instruct their Children in the Fear of God Ephes 6.1 4. Colos 3.21 2. To provide for them 3. To Correct them for evil 4. To dispose of them to Callings and in Marriage 5. To be a good Example to them 6. To Pray for and Pray with them Ephes 6.2 3. Colos 3.20 2. Childrens Duty to their Parents are 1. Love 2. Honour to their Persons 3. Obedience to their Lawful Commands 4. Vindication of their Reputation 5. Relieving their wants to their Powers 6. Praying for them Q. What are the Duties of your Civil Relation of Magistrates and Subjects Rom. 13.3 Rom. 13.4 A. 1. The Duties of Magistrates are 1. To establish the True Religion 2. To Protect their People 3. To preserve Peace if it may be 4. To Punish Sin 5. To be a good Example in the Observance of the Laws 6. To promote the good of the Nation 7. To Pray for his People 2. The Duty of Subjects are 1. Honour Calvin Instit l. 1. Cap. 4. Homil. of Eng. on Obed. Rom. 13.1.2 5 6. 2. Obedience active to all Lawful Commands and passive to others suffering the Punishment of the Law not Rebelling against the Law-maker 3. To pay Tribute and Taxes 4. To Defend with Lives and Estates their Person and Kingdom 5.
his Church a Body whereof he is the Head which is twofold Invisible and Visible Mat. 7.21 1 Cor. 7.19 1. The Invisible Church of Christ contains all glorified Saints in Heaven and all true Believers on Earth and of this Church all who are Baptized are not Members but those only who being Baptized live the life of Faith 2. B. Ushers Body of Divinity p. 187. The Visible Church contains all professors of Christianity and of this Church all who are Baptized are reputed as Members Q. What is meant by A Child of God A. Joh. 1.12 Gal. 4.5 Joh. 20.17 Heb. 2.11 Rom. 8.16 This priviledge necessarily follows the other for all true Members of Christ's Church receive the honour to be sons of God by Adoption and are admitted to have God their Father Christ their Brother the Holy Ghost their Comforter here and hereafter are co-heirs with Christ of an eternal glory Q. What is meant by an inheritor of the Kingdom of Heaven A. This Priviledge doth succeed both the other Luk. 12.32 Ja. 1.12 1 Pet. 1.4 5. Joh. 14.3 Col. 3.4 2 Cor. 5.1 for those who are Members of Christ and Sons of God have a Kingdom purchased for them and promised to them yea by Christ they now have taken possession of it and shall hereafter have the full enjoyment of it Q. What did your Godfathers and Godmothers then for you A. They did promise and vow three things in my name 1. That I should renounce the Devil and all his works the pomps and vanities of this wicked World and all the sinful lusts of the flesh 2. That I should believe all the Articles of the Chrstian Faith 3. That I should keep Gods holy will and Commandments and walk in the same all the daies of my life Q. What are the parts of this Baptismal vow and promise A. Its parts are suitable to the two parts of Sanctification a death to Sin World Flesh Devil and a life unto Righteousness in a true Faith and an obedience to the Will of God Q. What do we renounce in renouncing the Devil and all his works A. 1. Dr. Hammond pract Cat. l. 6. sect 3 Joh 8 44 Ja. 3.17 All belief in or worship of any Heathenish God or Idol 2. All heathenish and sinful practice as Lying Envy Pride sowing Discord and those sins which represent Satan 3. All Combination or Contracts with the Devil and all use of Conjurations 4. Ja. 1.14 Eph. 5.11 All Temptations and first motions to sin 5. All evil Exhortation or evil Example whereby we entice others to act sin and so act the Devil's part Q. How may the Devil and â—is Works be withstood A. Jam. 4.4 1 Pet. 5.5 8 9. By the use of 1. Prayer 2. Fasting 3. Faith 4. Watchfulness against them 5. Care to walk according to Gods Will. Q. What is meant by the pomps and vanities of this wicked world to be renounced A. Eph. 5.11 1 Cor. 6.10 20. 1. That we absent as much as may be from wicked company the ruin of many souls 2. That if in company we partake not of their sins chusing rather their anger than Gods 3. Not inordinately to pursue the worlds profits pleasures or honours nor to be too much delighted with 1 Joh. 2.15 16. Jam. 4.4 Mat. 16.26 or confident in them but so to sit loose to them that we may readily part with them if in competition with Christ and our Souls Q. How may the soul be armed against the Worlds enticements and discouragements A. Eccles 1.1 2. 1. By considering the vanity and uncertainty of all its enjoyments Its pleasures but skin-deep sensual and but for a moment Heb. Pro. 23.5 Ps 49.7 11.20 its Honours the breath of others no sign of God's love and leave us at Death Its Riches the dust of Earth cannot free from Death here nor Hell hereafter 2. By considering the smalness and shortness of our Troubles in the World They can but hurt the Body Mat. 10.28 Exod. 2.23 in whose greatest troubles the Soul is at Liberty its worst punishment is Death which sends the soul sooner to eternal life Isa 43.2 2 Cor. 4.17 18. They cannot hinder us from God's presence here and may prepare us for a greater glory hereafter 3. By considering we are here but Strangers and Souldiers in our Enemies Tents Joh. 15.20 John 16. last which may reasonably expose us to troubles as our Captain Christ Jesus and his Apostles all met with 4. Ro. 8.18 By considering our Glory in Heaven will recompence all our losses on Earth Q. What is meant by renouncing the Lusts of the Flesh A. 1. Dr Ham. prac Cat. 16. sec 3. Jer. 4.14 1 Cor. 6.19 All coveting of or indulging our selves in any lust or desire which is contrary to the Word of God and so sinful 2. All spiritual and heart Sins and all bodily uncleanness This Enemy is the more dangerous because daily with us and ready within us to betray us to Satans Temptations Q. How may these lusts of the Flesh be subdued A. By Sobriety Chastity Gal. 5.16 17 20. Watchfulness Praver and a care to walk answerable to the Word of God Q. What is that part of Sanctification included in your Baptismal Vow yet to be Considered A. â—oh 3.16 Tiâ— 3.8 A life of righteousness in these two great duties of the Gospel Faith and Obedience Q. What is the Faith here promised A. Bis Pearson on Creed p. 12. 1. An assent of our Hearts 2. A Confession or Profession with our lips And 3. A suitable Conversation in our lives Q. What do we promise thus to believe A. All the Articles of the Christian Faith Q. What is the Obedience promised in Baptism A. That which is the product of true Faith an Universal Obedience of our whole man to all the commands of God sincerely performed with constancy to our lives end Q. Can the Godfathers or Godmothers promise this for the Child and is the Child bound to perform it A. 1. Yes because Children are in the power of the Parents to be devoted to the Service of God Deut. 6.6 7.29.10 11 31.11 12 2 Tim. 2.19 Eph. 5.11 Heb. 11.6 Tit. 2.14 whom God also hath obliged to do it 2. There is nothing contained in this Baptismal Vow but what is lawful becomes Christianity and is our bounden Duty to perform 1 Pet. 2.11 1 John 5.4 1 Pet. 5.8 3. The Non-performance of the Vow by the Child may justly forfeit God's promises in Baptism made to the Child 4. Parents usually oblige their Children in civil contracts and bargains Hooker 's Volity l. 5 sect 64. who are by their Parents contracts bound to observe the Covenant or else must forfeit the advantages that might accrue to them by its observance Much more sure then may Parents engage their Children in what is the Child 's absolute duty on whose performance so great a mercy depends Q. Dost
A Practical and Short EXPOSITION OF THE CATECHISM OF THE Church of England By way of QUESTION and ANSWER WHEREIN The Divine Authority and Reasonableness of every Question and Answer every Doctrin and Practice in it Recommended are Evidenced and Improved against most Contemners of it and Dissenters from it With that Moderation and Plainness that it 〈◊〉 engage all to adhere to and especially may Inâ—â—â—â— Children in the true Protestant Religion of the Church of England Humbly offered for the good of Schools and Youth By Nathanael Taylor M. A. Quod munus Reipublicae afferre majus meliusve possumus quam si docemus atque erudimus juventutem His praesertim moribus atque temporibus quibus ira prolapsa est ut omnium apibus refrananda atque coercenda sit Cic. li. 2. de divinatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th. v. 1002.3 London Printed by Fr. Clark for Richard Butler next door to the Lamb and Three Bowls in Barbican 1683. To the Right Reverend Father in God Thomas Lord Bishop of Lincoln All Blessings Temporal Spiritual Eternal My Lord THat I presume to Prostrate these Pages at your Lordships Feet is neither the Product of my Confidence nor my sense of their Merits But my Experience of your Lordships Goodness encourageth my Address and my sense of the Duty of the Ministry engageth my Endeavours to serve God and my Countrey to my Power And I being now concerned chiefly in the Education of Youth account my self obliged to Instruct them in Religion as well as Learning And though I frequently do Catechise and Expound the Catechism of our Church amongst them yet my Lord the desire to promote the good of others together with those committed to my Care is the sole Design of these Endeavours I supposing nothing more necessary to stop the Torrents of Divisions and Impieties in our Days than the right Instructing Youth And may your Lordship think this small Treatise may be but in the least instrumental for the Reclaiming this Profligate Age or for the causing the succeeding Generation to serve our God in the Unity of Faith and Righteousness of Life I Humbly beg your Lordships Honouring it and me with bearing your Lordships Name which will render it more acceptable and may make it more useful But I submit all to your Lordships Pleasure presuming to beg your Lordships Pardon for this boldness and desiring to Subscribe my self My Lord Your Lordships Obedient Son and Obliged Servant Nathanael Taylor Glamford-Brigg Octob. 16. 1680. TO THE CHRISTIAN READER WHen we seriously Consider the grand Injury the Church of Christ suffers from the Dissensions amongst us on one hand and the Impieties acted by us on the other how both must needs hinder the Conversion of Jew and Gentile while they know not with whom to close every one crying up Christ in their own Party and few or none practising suitably to their Principles so that a Jew or Heathen can scarce think we truly believe our Principles of Christianity whose Practices are so contrary to it that a sober Heathen would blush to see and be ashamed to do those things as the Learned Hammond Laments Pract. Cat. pag. 117. It highly concerns every one to prevent these Enormities for the future and to endeavour to stop them for the present being assured none can be good Subjects who are bad Christians nor can they be Loyal to the King who are Rebels against God A Vicious Man according to the Heathens Observations can be no good Citizen Val. Max. Lib. 2. c. 6. Num. 6. but oft pulls Vengeance on it Hesiod opera lib. 1. v. 236 to 242. To prevent then the Mischiefs of Atheism which our Divisions and Profaness tend to the great Duty of Catechizing must certainly be necessary and expedient whereby Persons being Instructed in the true Principles of Christianity will not be when Men in Years so much Children as to be tossed to and fro with every Wind of Doctrine And being Educated in the Duties of Religion will not willingly be Debauched and make Ship-wrack of Faith and a good Conscience The Benefit and Necessity of Catechising are so great that most Dissenters Practice it and our great defect is its neglect to occur which I humbly propose a plain yet full Exposition of the Catechism of the Church of England Vindicated from all Objections I have met with and Practically disposed of into Question and Answer so as may most Edifie the Learner who need not trouble his mind with what Sentences are marked And lest the Citation of the words af any Author might render it burdensom to the Memory I have Transcribed the substance of what they say placing the Author in the Margent that they who please may consult at large what I concisely write And as for the Heathens Citations I chiefly aim at Sueton. in Aug. c. 89. what Suetonius Records to have been the Practice of Augustus Caesar who observed in all he did read what was of Duties and imparted them to others whom he conversed with so my Design is thereby to manifest that Morality the Heathen Practised to shame our Impieties and to oblige us as Men and Christians to Live answerably to our Reason and Religion to which may these Pages any ways serve thy Self or Child I have my aim who am Thine to my Power N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog v. 799. AN EXPOSITION OF THE Church-Catechism SECT I. Quest WHat is your Name Answ N. or M. Q. What Name is here enquired of A. Each Person is considerable as a man and as a Christian and with us hath two Names one of his Family as man called his Sirname and another of his Religion as Christian called his Christian Name which is here enquired of Q. Why is our Christian Name enquired of us when as every Child 's knowing his Christian Name seems to render the Question impertinent A. It is a very pertinent Question and is asked for these Reasons Rom. 3.23 Ep. 2.2 3 Gal. 3.27 B. Nicholson on Cat. p. 16 187. Dr. Patr. Aqua Genital p. 8. 76. D. Arrowsmith Tact. sac l. 1. c. 5. sect 1. Fâ—x Acts vol. 1. p. 102. 181 182. 2 Tim 2.19 1 John 2.6 Dr. Ham. prac Cat. l. 2. sect 2. Dr. Rawleigh in Mat. 6.33 Baxter's Reas of Chr. Rel. par 2 c. 3. p. 206. Ro. 2.24 1. To Teach the Child that since his Christian Name was not received at his Birth but at his Baptism he was not born but made a Christian and derived his Christian Name not from his Natural Parents by Birth but from the Church of Christ by Baptism 2. To remind him so often as he thinks of or mentions his Christian Name of the engagement and Covenant then entred with God by Baptism to believe in and serve God to his Lives end as a constant and faithful Souldier and Servant 3. This puts him in mind
sins forbidden in this Commandment A. Col. 3.5 Phil. 3.19 1. Atheism the having no God 2. Polytheism the owning more Gods then one 3. The making any lust or creature as our God and adoring it with Honour due to God Q. What is here commanded A. 1. A belief in this one God with our heart Church Cat. Duty to God 2. A profession of him with our mouthes And. 3. An obedience suitable in our lives To believe in him to fear him and to love him with all my heart with all my soul with all my mind and with all my strength Q. What improvement do you hence infer A. 1. That it is my duty to love and serve God sincerely 2. That I ought to Love no Creature inordinately Q. What is the second Commandment A. Thou shalt not make to thy self any graven image nor the likeness of any thing that is in heaven above or in the earth beneath or in the waters under the carth Thou shalt not bowe down to them nor worship them for I the Lord thy God am a sealous God and visit the sins of the Fathers upon the children unto the third and fourth generation of them that hate me and shew mercy unto thousands of them that love me and keep my Commandments Q. What is the chief aim and design of this commandment A. 1. 1 Cor. 6.28 Church Cat. Duty to God To disswade from Idolatry and image-worship 2. To engage our outward service to God that our body as well as Soul may gloryfie him to worship him to give him thanks to call upon him to put my whole trust in him Q. What is Idolatry A. The worshipping any Idolor image with the worship which is due to God Q. Do any act Idolatry A. Yes 1. Exod. 32. 2 King 18.4 Sr. Christopher Wyer against Popery p. 65. Homil. of Eng. against Idolatry B. Taylors disswasive Cap. 1. sect 8. Cap. 2. sect 12. The Heathens were very prone to it For which some of their Authors blame them 15 2. The Jews were guilty of it in their Molten Calf and Brazen Serpent 3. The Papists at this day practise it as much as the Heathens or Jews ever did Q. How prove you the Papists to be Idolaters A. 1. Their Images are of the same matter the Heathens or Jews were wood stone c. 2. They have the same form and shape eyes feet hands 3. The service to them the same unbaring the head bowing the body 4. their Pleas alike that they worship not the Image but what is represented by it 5. In the Papists adoration of the Cross of Christ they are guilty of cross Idolatry For the sign of the Cross or a Cross where ever seen being adored by them can be but a remembrance of that Cross on which Christ was crucified and their worship then must terminate in that thing represented to wit the Cross of Christ which is not a thing adorable but its adoration argues its actors guilty of gross Idolatry Q. Why are we disswaded from Idolatry A. Mat. 22.37 Acts 10.25 Rev. 22.9 1. All worship is due to God withall our heart mind strength might Soul and body And then no part is left to adore a Creature or worship an Image with 2. Saints and Angels are but Creatures who have refused our worship and will not be rivals with God in Heaven for his Honour 3. The worshipping any Creature pleads it in our esteem to be God 4. Exod. 32.1 John 4.24 Deut. 4.15 to 28. Calvin Instit lib. 1. sect 8. B. Ushers a swer to Jesuit p. 501. The rise of Idolatry was an unbelief of Gods being omnipresent men make Images because unless they see God alone with them they disbelieve his presence with them 5. God cannot be represented by any Image because he is a Spirit 6. Christ as our Saviour cannot be represented because as he was so he was God as well as man but his Deity cannot be pictured and as man only he was not our Saviour yet as man which only can be represented by any Image or picture It is nothing but a strong fancy can make us believe this is like Christ more then that picture since Scripture leaves him undescribed Polydore Virgil. See Bish Taylors disswasive Cap. 1. sect 9. Homil. of Engl. against Idolatry Then which Tract can nothing be better against the rise and progress of Romes Idolatry and the pictures of him are so various 7. Images of the Trinity expose the whole Trinity to scorn and derision is derided by the Heathens and esteemed folly to the Papists themselves 8. God is more lively represented by any living Creature then by a dead Image An Image must be an Image or likeness of something and if the Image of this thing represents God much more must that thing its self whereof this is the Image And so all Creatures when ever we behold them put us in mind of a Deity their Creator And as others so especially and most of allour selves who were created in Gods Image may remind us of God and may supersede the use of Images where ever we are we having a lively Image in our selves of Gods spirituality and Eternity c. 9. This Commandment expresly forbids Idolatry in all its kinds and what hath tendency to it as 1. The making any Idol or Image of any thing in heaven earth sea c. And 2. The bowing down or worshipping any of them so made 10. Image worship was not received in the Church of Christ for above 500 years and then opposed by many Councels and some Popes and was not observed as it is now till about 800 years since as a * B Pearson on Creed p. 38. Officium Beatae Mariae Licensed by Pope Pius 5. 1512. Reverend Prelate observes 11. The Papists seem sensible of their breach of this Commandment by their Image-worship and therefore that there might be no command against it they rase out the second Commandment nor do they keep it in their Catechism Q. What is the Sanction of this Commandment A. Isa 42.8 1. God is a jealous God who will not give his Honour to another 2. He will visit this sin not only on the person but the posterity of the Idolaters 3. He reserves mercy for thousands of them and theirs who serve him Q. Why are the posterity of the Idolaters punished as well as the Idolaters themselves A. 1. God declares this for many reasons as to engage the Parents to abstain from sin least they see themselves and children smart for it 2. To disswade children from treading in their Fathers steps least they thereby contract a double punishment 3. God threatens but Temporal punishments that by vissiting or correcting them with these both parents and children might be kept from sin Dr. Arrow-smiths Aphorisms Exercit. 5. sect 2 4 5. which will deprive both of all spiritual and temporal mercys hereafter 4. God evidenceth more mercy to encourage to duty
in Heaven Hallowed be thy Name Mat. 6.9 to 13. Thy Kingdom come Thy Will be done in Earth as it is in Heaven Give us this day our daily Bread and forgive us our Trespaises as we forgive them that Trespass against us And lead us not into Temptation but deliver us from Evil. For thine is the Kingdom and the Power and the Glory for ever and ever Amen Q. Is this a prescribed Form A. 1. We may use it so Christs words being Luke 11.22 When ye Pray say Our Father c. 2. We ought to Conform all our Prayers to it When ye Pray say after this manner Q. Are Forms of Prayer Lawful A. Yes 1. Christ gives a Plea for it in the Lords Prayer 2. Unity of Petitions in a Congregation pleads for it 3. If every one was left to his particular Addresses it would tend to Confusion in a Congregation 4. It is a great help to weak Christians who hereby are instructed what to Pray 5. It may be better accompanied with Zeal than other Prayers because its Petitions are known by the Praying Person and may be suited with Affection 6. Men are more confined to the conceived Prayer or extempore Prayer of any Person than to a Form of Prayer because in a Form they know what will be Prayed for and what Petitions will be used and so know how to suit them and what to say Amen to when as in a conceived or extempore Prayer the hearer knows not what to say Amen to till the Petition be expressed which probably may then be so erroneous or Blasphemous as it ought not to be joyned with Q. What are the parts of this Prayer A. Three 1. A Preface 2. Its Petitions 3. It s Conclusion Q. Which is its Preface A. Our Father which art in Heaven Q. What is here Observable A. 1. That God alone is the Object of our Prayer who is here set out to us by what may encourage our Address as a Father who is willing and as one Almighty in Heaven able to help us 2. That the Persons Praying should be Publick Spirited not Praying solely for themselves but also for others It is not My but Our Father Q. Why is God only to be Prayed to A. 1. He only hears our Prayers 2. Is only to be believed in 3. He is only Omnipresent where ever we Pray 4. Ames Bell. Enervaâ— Tâ—m 2. Cap. 3. He is only Omniscient to know our wants and our sincerity 5. He is only Omnipotent to grant all our desires 6. Prayer is part of a Divine Worship not to be given to any Creature 7. S. Taylors disswasive l. 2. sect 9. Hom. of Engl. on Prayer To Pray to any Saint or Angel supposeth them to be Omnipresent Omniscient and Omnipotent and so makes them Gods 8. God is ever ready to hear us and our Saviour ever ready to intercede for us Heb. 7.25 9. We know not who are Saints and what their State and Condition is 10. We need not Mediators to God as we do here to Princes A. Bish Usher against Jesuit p. 42. God and Christ invite us to come 11. Prayer to Saints was an Error of Celsus and derided by Heathens Q. What Encouragements doth Gods being our Father give us to Pray A. 1. It assures us that God is willing to help and supply us 2. That as Children we may safely go to God our Father for Supplies Rom. 8.32 3. It is a great Comfort against the Infirmities attending our best Duties that we Pray not to a Critical Observer of our Words who may mark what is done amiss but to a Merciful Father who kindly accepts of his Childrens Endeavours Q. What doth Gods being in Heaven denote A. 1. His Power 2. His Majesty Q. Why is Gods Power considerable in our Prayers A. 1. Because we cannot ask more than God can give us Natural Parents may be willing but cannot often help their Children But our Father both will and can James 4.3 Prov. 1.16 2. To teach us if we have not what we desire it is not for want of Power in God but either 1. Because we sinned in asking what was sinful Or 2. What was not convenient Or 3. We desired it for bad ends Or 4. To try our Affections in Prayer Or 5. To re-mind us of our often denying Gods calls to Holiness Q. What doth Gods Majesty in Heaven teach us A. 1. The Glory of our Father A God in Heaven 2. His Condescension in admitting us on Earth to have a Communion with him 3. The great Priviledges Prayer admits us to which is to speak to the great God and is the greatest Honour Creatures can enjoy 4. Dr. Saywell Orig. Plots pag. 427. The great Honour of Christians who are Children of such a Father 5. To have a due Reverence for God and to be Humble in Prayer 6. To come with suitable Affections Love to God and desire for what we pray 7. Mat. 15. Rev. 3.20 Earnestness in Prayer God loves Importunity and useth much to us Q. What learn you from the Persons Praying expressed in the Plural Number Our Father A. 1. That there is a Communion of Saints one Praying for another 2. That we as of that Number ought to Pray for others as well as our selves Q. Are we Obliged to Pray one for another A. 1. Precepts to it enforce it 2. The Practice of Christ and his Apostles invite to it 3. Others Pray for you 4. Sin equally damning to all 5. All want Pardon and Grace 6. All have the same Enemies without and the same Corruptions within 7. All have the same God to hear the same Christ to intercede for them and the same Holy Ghost to assist them and the same Promises to encourage them 8. This is an Act of Love which the poorest may shew each other in Q. How many Petitions are there in the Lords Prayer A. Six The three first respecting chiefly Gods Glory The three last our Good especially Q. What is the first Petition A. Hallowed be thy Name Q. What is meant by Name here A. Gods Name Titles Attributes and Ordinances any thing whereby he is pleased to make known himself to us Q. What is meant by its being Hallowed A. 1. Our having a suitable Esteem and Reverence for them 2. A speaking Honourably and Reverently of them 3. A Vindicating them and an endeavouring they may be Hallowed by others also Q. What then do we Pray for in this Petition A. Cat. of Ch. on Lords Prayer That our Lord God our Heavenly Father would send his Grace unto me and unto all People that we may duly esteem of speak of and Act suitably to those ways whereby God is pleased to make known himself to us by And thus what God Commands in the Third Command we Pray we may be enabled to perform in this Petition Q. What is the Second Petition A. Thy Kingdom come Q. What is desired herein A. That Gods two-fold
then he doth justice to disswade them from the sin he keepeth mercy for thousands he punisheth but to the third and fourth generation 5. God may justly punish the children for the Parents fault Traytors pollute their blood for their children as well as selves and their children oftentimes by the Laws of the Land suffer with their parents for their Parents faults Q. What is the third Commandment A. Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain Q. What is meant by Gods Name A. 1. His Title and Attributes as Lord God c. 2. His Word and Ordinances whereby his Name and Will is made known to us Q. What is meant by taking Gods Name in vain A. 1. To use it or his Ordinances idly without an Holy Reverence and to some serious and good purpose 2. To use them evilly as in rash Oaths and Curses Spells Charms c. Q. What is here forbidden A. 1. Buxtorf Heb. Lex 155.161 Schikard's Heb. Gram. All rash and idle naming of the name of God whose Name the Jews would not write in a small piece of Paper lest it might come to servile use and have but of late dared to pronounce the name Jehovah And as for Gods Name Jab which in its Numeral Letters amounts to 15 they use it not out of Reverence to God but Number by two other Letters 2. Here is forbidden all sinfull use of Gods Name in Blasphemy Zech. 3.5 Mal. 3.5 Oaths Curses c. 3. All lying and forswearing whereby the God of Truth is called to Witness a Lye which God and Man abhor Prov. 1.24.26 28 Titus 1. last as Scripture and Heathens Witness 4. All slight and abuse of Gods Word and Ordinances 5. All Profession of Religion without a suitable Practice for they use the Name of God in vain and live not accordingly Q. What is here Commanded A. 1. A Reverend esteem for and use of Gods Name Cat. Ch. of England Attributes Oaths Word Ordinances An Honouring his Holy Name and Word 2. A Life adorning the Gospel and suitable to the Name of Christ Q. What is the Sanction of this Precept A. The Lord is a Jealous God and will not hold him guiltless that taketh his Name in vain Q. What is meant by this A. It is a Meiosis less is spoken than is intended for if God will not hold him guiltless it implies he will account him very guilty who taketh his Name in vain and will punish him accordingly As 1. John 8.44 The Blasphemer was to be stoned to Death Levit. 24.11 14 16 23. 2. The Lyar is a Child of the Devil here Rev. 21.8 Zech. 3.5 Mal. 3.4 5. Dr. Rawleigh Sermon on Oaths and a Fire-brand of Hell hereafter 3. The false Swearer is here Cursed and hath God a swift Witness as well as Judge against him So that it seems to be the strictest threat against the greatest sin of all the Commands Q. What improvement do you make of this A. 1. It shews us the extent of Gods Service not only to our Actions but to our Words and Thoughts Jer. 4.14 Mat. 12.36 Psal 139.1 to 10. 2. It should engage us to have a care of rash Oaths and Lying which is a great dishonour to the God of Truth 3. It should oblige us to Glorifie God with our Tongues 4. It should engage us to improve all the means of Grace whereby God discovers himself unto us for our good Q. What is the Fourth Commandment A. Remember that thou keep Holy the Sabbath Day Sir days shalt thou labour and do all that thou hast to do but the Seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of Work Thou and thy Son and thy Daughter Thy Man-servant and thy Maid-servant Thy Cattel and the Stranger that is within thy Gates For in Sir days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord Blessed the Seventh day and Hallowed it Q. What is the design of this Commandment A. A setting apart a time for the more Publick Worship of God though our whole Life should be a Serving him yet some time is requisite to be observed for an unanimous Solemn Publick Serving him Q. Wherein is the Morality of this Commandment A. 1. In observing a set time Solemnly set apart for Gods Publick Worship 2. In ordering that this be a seventh part of our time Q. Why was the Jewish Sabbath changed into our Christian Lords Day or their Seventh altered and our first day of the Week observed A. 1. It s Institution or Sanction was not only in respect of the Creation Gen. 2. Deut. 5.15 but of the Deliverance of the Israelites out of Egypt Now our Deliverance by Christ was Typified by their Deliverance from Egypt and was far greater than theirs and therefore might reasonably have a day set apart in Remembrance of it B. Pearson on Creed 264 265. And the Sanction of the Sabbath in Remembrance of that Deliverance might equally Typifie the Observation of our Sabbath on the day of our Deliverance B. Taylors holy Living p. 290. Exo. 12.1 since its Observance was not strictly confined to the remembrance of the Creation 2. The change of the Seventh day to the First seems to be Typified in the changing of the Seventh Month before the Israelites came out of Egypt into the First Month after it Psal 110.3 by Gods own appointment 3. It s change is Prophesied of in that Psalm which relates to Christs Prophetick Office where his People are said to be a willing People in the day of his Power in the beauty of Holiness Or as it is in our Divine Service Psal 118.22 The People shall Offer thee Free-will Offerings with an Holy Worship in the day of thy Power Now the day of Christs Power was that day of his Resurrection Mat. 28.1 Psal 118.24 wherein he manifested his Conquest over Death Hell and the Grave and that was on the First Day of the Week And we will rejoyce and be glad in it 4. Christ was Lord of the Sabbath Day and might alter it and by his Presence twice amongst his Disciples met together and Celebrating the Duties of that day Blessing them John 20.19 26. and pronouncing Peace to them warranted their Practice and Evidenced its Divine Authority 5. The Practice of the Church in the Apostles time John 20. 1 Cor. 16.1 and ever since Fox Acts (a) Vol. 1 p. 69 70. It was much observed in Justin Martyr's time 167 Years after Christ (b) Vol. 1 p. 134. Constantine the Great Commanded its being kept Holy And (c) Vol. 1 p. 203. B. Pearson on Creed p. 265. Edgar King of England Commanded the same here about 959 Years after Christ 6. The Commandment is fulfilled though the seventh