stand too much or be too carefull for the due and orderly observation and sanctification of the same if there be but prudent and Christian discretion to moderate the heat and exorbitancy of selfe-conceited and inconsiderate blinde zeale and prejudicate opinion by partially addicted fancie and affections 25. This way then is spoken against It is by the unlearned vulgars some or factiously minded too ready and prone on their weak and ill grounds or mistakings to fall into judaizing errors or by the plausible pretence of the sanctity of it and the men that broached it to deceive themselves and seduce others so that he that shall deliver the plaine truth in this point shall finde himself on a double disadvantage as one well observeth by the preconceived and prejudicate opinion of the vulgars and weake people that have their persons in admiration as well as their piety and religious zeale that hold the contrary That hold the strict observance of that day in their fashion as it is by some made a prime character of a good Christian to distinguish him from a carnall worldling so as it were to know the state of Religion by it which stands or falls as they conceive as it is either way determined where needs we see a wary foot in delivering the truth to strike an equall course between an over-nice strictnesse and a prophanelicence the one letting loose the other ensnaring mens consciences one shutting up the Kingdome of Heaven making the way thither narrower then it is the other by making it broader then they ought enlarging the mouth of hell but the truth well and warily delivered will give the soberly religious no cause to complaine nor encourage the prophane in any licentiousnesse medium tenuere beati happy are they that finde it and blessed are they that tread that way and strive to goe it 26. Whence ariseth this Doctrine The mistake in generall of these men is that they presse the precept promise and threats made to the Jewes concerning their Sabbath point blanke and directly on us and the Lords day whereas indeed they concern us it only indirectly cannot without fetching a compasse be applied to the Sunday as our Sunday succeeds in the place of that in respect of the morality not ceremony but hence as in a prime case of conscience so many scruples are raised and traditions broached by them of the beginning and end of the Sabbath the duties of the day workes of our callings recreations and the like without any difference almost made between the Jewes Sabbath loaden with ceremonies and it which those that least love ceremonies have stedfastly with it taken upon trust that thence so many needlesse contestations have been raised about them but the truth appearing these doubts of theirs will easily be dissolved 27. What course then particularly best to be held or taken herein Rightly to consider of and distinguish these two things viz. 1. For the morality of that Law and of the Sabbath how farre that extends as well as the ceremonie in it and so the power of changing that first day thence accrewing 2. What was the first institution and authority establishing this second or substituting it being the Cardines Controversiarum whereon depend most of the doubts ventilated and things chiefly agitated and discorded on in the curiosities of these present times about this point and so in the compasse of which we shall meet with most or the most principall objections here usually cast in the way against the Sunday our Christian Sabbath or Lords day 28. How for the morality of it The morality in the Law observed as it is ordinarily to be seen by the eye of nature and reason the common rule of humane actions may be considered as it is 1. Either primary and evidently seene and acknowledged by the light and in the Law of nature or right use of reason re ipsa of it selfe straight waies appearing as God to be honoured no man to be wronged to doe as wee would bee done to not to kill and steale c. 2. Or secondary though not so plainly seene by nature especially corrupted nature or nature at large and at first sight yet by nature rightly informed either Common humanity discipline and Philosophy and after due circumspection of the circumstances or by Gods word grace and divine revelation and then straight consented to and confirmed by reason as well as divers other consequent good rules succeeding those more generall notions and primary clear dictates of reason so we may hence collect for the morality absolutely at first appearing to the eye of nature and reason that God is to be worshipped and that a time is to be set apart for it is so morall that nature concludes it as soon as it blunders on it or but once conceives there is a God and this is the prime morality of the Commandement and secondly that the seventh day is to bee set apart and the time determined to the seventh day or that it is to be rested on or so religiously sanctified is onely to be knowne by Gods precept and word and so by nature or reason directed by discipline or better informed by grace and Gods revelation of his will which nature yeelds by reason is to be obeyed and best approved and so the second third and tenth Commandement as well as this may for the substance of them seeme to be referred to this ranke that nature onely directed by discipline on farther circumspection better consideration of the circumstance or divine revelation and grace is able to discerne and so morall non tam ratione naturae quam disciplinae or rather non tam ratione naturae aut disciplinae communis quam divine revelationis and thus this Commandement participates of both those sorts of morality or of morality in both these respects and the later by some rather called the positive then simply morall part of it as so scarcely by nature or reason discernable yet farther there is found a ceremoniall relish or tincture and respect in this seventh or Sabbath and the strict observance thereof for the time to the Iewish Church enjoyned and with it to expire 29. How show you the ceremony As the ceremoniall Law is properly an appendant of the first Table regulating the externall service and worship of God as that of the Jewes relate to the Jewes Church and the judiciall law chiefly pertaining to the second Table regulating that externally to civill society or withall enforcing the observance of the former as Moses judicialls with the Jewes and so both of them so far as Mosaicall with the Jewes policy and Church antiquated and dissolved or saving so farre as reducible to the morall to expire now that there is a ceremony mixed with the morality in it is confessed by the Fathers and all ancients and soundest moderne Divines and Churches which may be seene in the respects as it was ordained either A remembrance of things past A shadow of
things to come and expected A shadow and show or signification of good things present and enjoyed relate also to the Messias and promise of him and rest and deliverance by him Paedagogy of the Jewes and to them a signe of distinction from others Temple and service there in their rest in Canaan Or shewing also the nonage of the law looking towards grace and subjection of that Church as the heyre under age so in the servitude of that Church over-rated with ceremonies and teaching them to bow their stiffe necks to the service of God inuring them to it by legal strict observances And lastly shadowing the rest of Christians and of the law under the Gospell made easie by grace So here begunne in grace and perfected in glory Eternall with God in the heavens So whereas ceremonies are either Chiefly shadowing things to come as here principally the Messias or For signification of some present duty and holy memoriall For order and decency reconciling gravity and authority as well as attention to the divine celebrations and actions Though some of the later may reflect on us Christians with the morality of the Commandement yet all the chiefe respects in the ceremony serving the Jewish Church and Synagogue and shadowing Christ to come hee being come they with that Church are vanished 30. Shew it more particularly This Commandment and their Sabbath though morall in the substance was as many other things in the morall worship of God over-rated with many legall and strict observances to the very letter inducing a ceremoniall respect and shadowing good things to come whiles it and the Jewes Church lasted which the Jewes could hardly beare yet made more hard in many respects by their owne traditions as seene in the Talmude and witnessed by our Saviours words who doing good deeds on it disliked by them reproved their blindnesse and intimating the alteration if not then beginning it shewed hee came to do good and dissolve those hard knots and burdens and make the Sabbath more profitable and pleasant as convenient both to Gods honour and mans comfort and that the pedagogy servitude and nonage of their Law Temple Sabbath and other such legall ceremonies vanished hee would ordain a new Testament Church law Sabbath and Sacraments of Christians and hee the Lord of the Sabbath thus ordering it and as it were beginning first by himselfe she wing and honouring the day by his glorious resurrection and other apparitions as Saint Augustine speaketh after by his holy Spirit perfected it in his holy Apostles and Churches doctrine and ordinances as we see it established where is conserved the morality of it in the worship of God and time destined to his service even according to that in the Commandement determined with the resting and sanctifying that rest though not so literally legally and burdensomly as then to them ceremonially enjoined yet as religiously and with respect to the morality of the rest as it concerned both them and us both the rest of the ox cattell servant for their comfort and refreshing and our rest for our fitter dedication of our selves to such holy action as the service of God then to be performed and attending it with more alacrity that are all by us observed as by the Lord and his Church or by the Lord in his Church ordained he himselfe so declaring and demonstrating the day also as Saint Augustine speaks Epist. ad Januar. 119. 9 13. by his glorious resurrection and honouring it by his many apparitions in Pathmos and else to his servant John that calleth it his day as well as his other Disciples or having finished the Iewes Sabbath by that his rest in his grave on that day and withall their Passeover and Sacraments by his glorious resurrection designing our new Sabbath and day of it by it as the same Father speakes Serm. 15. de verbis Ap. consecrating as it were the Lords day to us and promising us there with an everlasting day in the heavens and so continuing as we may collect or commending to us in it such convenient ceremonies as respect that his joyfull remembrance our deliverance by him our rest begun here in grace and to bee perfected in glory with him in the heavens or the like fitting us Christians for decency order and the beauty of holinesse though all ceremoniall shadowes of him to come and legall pedagoy and servitude ended and thus ensued the change of the day not the law of the ceremony and shadow not the substance or morality of the strictnesse servitude and unpleasantnesse not the duty or profitablenesse of the Commandement by him that was Lord even of the Sabbath and of the Commandement 31. But how say you by him changed for that is still by some controverted 1. As he finished the ceremony and by his appearance actions and presence tooke away the shadowes and unprofitable rudiments that were no longer to endure then to the revealing of the Messias expected and by them shadowed so the substance come they unusefull and vanish and Secondly as by his power his Apostles and Church so ordered and ordained and by his holy Spirit instructed practised it and that even whiles the solemne funerals as one well speakes of the Jewish Church Sabbath and ceremonies were in performing that is betweene our Saviours resurrection and the destruction of the Temple as well as afterward to all succeeding ages which may suffice us whereas else indeed the summe of all may be for that point of the change if that neither I. Christs 1. precept granted since not expresly to be found Though we have as much in effect by his former teaching hee was Lord of the Sabbath and so his example and 2. Practice of sanctifying it in his resurrection and other apparitions on that day and such election and declaration of it with motives and instructions thence arising to his Church and Disciples 3. Denomination of it the Lords day by his servant John as aforesaid may serve II. Nor the Apostles precept so expresly to be found for the sanctifying it in all points as required though we have their First observation of it by the Lords example Second selecting it for pious actions Third so ordaining it in divers Churches Fourth practice and therein tacite precept Fifth Tradition having so left it to the Sixt Church and constitution in some Fathers and Doctors opinions Seventh denomination of it the Lords day III. Nor Churches and primitive times Ancientest 1. Practice without controll from thence derived 2. Tradition received for Apostolicall 3. Constitutions very ancient even as those first times 4. Canons thence successively ensuing consent of all Ecclesiasticall Histories Writers and fathers that all confesse it so delivered received can prevaile to satisfie contentious spirits which doe abundantly satisfie all moderate men they should yet be perswaded the Churches power so granted by the Lord with the assistance of his Spirit promised to guide them into all truth and direct them might suffice to
or recreation allowed Yes we have liberty to refresh and cheare our selves with those things that may comfort our weak nature and make us more able or disposed to celebrate the day as a festivall and day of joy unto the Lord for so it is and the Prophets expresse it so and as we have flesh about us as well as spirit and a body of dust the Lord who knoweth this our weaknesse appointeth the best things of the earth if we serve him for our comfort as in Paradise so on his Sabbath even to our bodily delight as the comfort of the soule so farre forth as it may helpe not hinder the hallowing of the day and expresse a holy not heathenish feast or drunken Bacchanalia on this day 49. How is that to be understood As that we may use to our comforts both the creatures by eating and drinking to make it a festivall day Musicke and godly singing or mirth to make it a joyfull day Other such like delights and recreations to refresh our spirits in honest manner whereby to be more cheerfull able to spend the allotted and best parts of the time in those holy duties appointed and so those delights to be a means to further these duties and without all excesse scurrility and prophanenesse which else may prove both an abuse of them and the Sabbath 50. What is the opposite part or vice hereunto opposed The not setting apart a rest or the pollution abuse and prophanation of that rest and day of the Sabbath 51. How not setting apart a day of rest Either in setting out none at all in effect or by not resting from sinning perturbation of the soule ordinary workes or worldly thoughts as they ought to doe or in stealing a part from God by their allotting unnecessarily 1. Early mornings workes to hinder the due observation 2. Part of the day or sometimes chiefe part of the day to other occasions 3. Latter businesses even to be set in hand before the Sabbath ended as too frequent instances may be given in worldings hying to fayres and markets before the Sabbath ended Carriers Millers Shop-keepers Alehouses Tavernes and others no necessity urging but filthy lucre stealing a part if not wholly prophaning the Lords day against which many good Lawes have by good Princes beene enacted though too often the more the shame slenderly executed 52. How to be remedied If good Lawes well enacted were by good Magistrates carefully executed as we read in some Councells decreed the goods to be forfeited as Concilio Dingulonencsis Canon 13. and by Leo and Authemius the persons to be proscribed whereby they were out of the lawes and Princes protection and the goods forfeited 53. How is the farther abuse and prophanation By abusing that rest and day of Sabbath to any evill end as superstition in Jewish abstinency from necessary things to be done for the better sanctification thereof Any Idolatrous fashion Idlenesse only and in doing no good which is worse then bodily labour and this Sabbatum Asinorum or of beasts Vanity or prophane sports which hinder holy duties and sanctification worse also then honest labour this onely Sabbatum tituli bare name of Sabbath Sinne as to gluttony exccesse drunkennesse and the like spending the best day in the worst exercises or wasting idly on the Sabbath what gotten the weeke which is Sabbatum Satanae the Divells holyday and they his slaves that use it 54. How is the heynousnesse of this sinne intimated 1. By Gods strict penall law enacted against it the offendors to dye the death Exod. 31. 15. 2. By that laws execution on him that gathered but sticks Num. 15. 32. 3. By Gods sending the people into captivity for it that the land might keepe her Sabbath that they his people had broken Jerem. 25. 4. Gods providence to have it observed that the day before only no other sent and allowed double Manna Exod. 26. 5. And lastly God and all good mens execrations of it and Prophets exclamations against it as Nehemiah also threatning the Merchants Nehemiah 13. 55. How is it then generally or commonly prophaned 1. Either by labours and journying that are not of necessity and might be avoided 2. By idle resting and sitting at home or other absence from publicke duties 3. By sinfull and vain spending the time allotted to holy duties in wicked manner 4. By suffering others especially those under the authority of Master or Magistrate to offend therein 56. What is the issue generally hereof By neglecting Gods ordinance and herein honour both good order overturned Good duties of all sorts neglected Magistrates and Superiours with God contemned Inferiours by prophanenesse come to misery Gods blessings alienated c. and his judgements assuredly appropriated to the offenders 57. What is the second part of the duty in sanctifying the Sabbath To remember it or mindefully with care and conscience to prepare for it and set about it 1. Seene in removing impediments 2. Using all good helpes 3. Convenient preparation to both the publicke and private duties to be performed by both 1. Ministers 2. People in the celebrating and being present at the celebration of divine Service and publicke worship of God in his Church performing the divine offices or officiating there with helping and assistance in the same 58. What is it to remember To take speciall note of this Commandement as begun in Paradise sanctified by God and now renewed in Christ c. To take speciall note of the duty enjoyned sanctifie the time the Sabbath ourselves to bee prepared And so remember all the dayes of the week so to labour that we may rest and sanctifie this The day before as a parasceve or halfe holyday begin to prepare ourselves to the sanctification of this The last Sabbath how we profited what wee learned and how to improve it in this 59. What impediments to be removed Of workes and labour that would importune us to neglect it worldly cares and distractions and specially sinne and vanity with sleepy drowsinesse of devotion and idlenesse perswading us to absent our selves from holy duties and stay at home 60. What helpes to be used Holy meditations of the benefit institution and command of the Sabbath and blessings attending the same as well as reading conference c. 61. What preparations else Fitting our bodies to the outward rest and presenting our selves and those that belong to us at the Church as our minds to the holy actions and present devotions in such preparation yeelding our presence both of body and minde even to all both publique and private duties of the Sabbath 62. What private duties Those preparations going before and good exercises and actions following the publique duties as also the ordinary meanes of sanctification private prayer reading and meditation Workes of charity and mercy Outward almes visiting the sicke c. peace-making Inward to the soule instruction reproofe exhortation comfort counsell c. 63. What publique The ordinary duties of the Sabbath in the publique worship
and service of God at the Church and in that great congregation 64. What of the Minister As the chiefe actor in this dayes sanctification publique prayer and calling upon God in the behalfe of the congregation Reading and preaching the word and catechising Administration of the Sacraments 65. What of the people Their yeelding their presence in the holy assembly and both Comming duly Staying to the end Behaving themselves religiously being present in hearing the word Praying and using the Sacraments Doing all other convenient workes of sanctification as in their assisting the Minister and congregation collections for the poore c. 66. What the opposite offences In generall all carelesnesse and contempt remisnesse and negligence forgetfulnesse and sloath drowsinesse and sleeping or sleepinesse in any of the persons in any of these foresaid devotions and private or publique duties arguing unpreparednesse and backwardnesse in rendring to God the honour due to his name or sanctification fitting to his Sabbath 67 How more in particular I. In the Ministers carelesnesse negligence absence or idlenesse c. II. In the People 1. Absence from Church in carelesnesse negligence contempt obstinacy or any pretence or cause whatsoever arguing unwillingnesse or unpreparednesse 2. Departure without necessary cause 3. Irreligious behaviour in the Church and worship of God 4. Other negligence or vanities before or after 68. What else may be said to offend thus I. Those who are mindfull of the Sabbath to prophane it as 1. Who provide not to be free that day 2. Who provide businesse against that day 3. Passe over extraordinary businesses or journeyes to it 4. Make bold with God to borrow part if not all to their owne use which wisedome is not from above but from the divell II. Observe it but for fashion sake III. Observe the outward rest onely IV. Are dainty Sabbath keepers or rather prophaners V. Account putting on gay cloathes costly fare or other excesse that dayes worke VI. Absent themselves from publique duties or thinke on private which may bee done every day sufficiently VII Are weary of it and wish it gone VIII Unwillingly performe the duties of it and the like as Separatists Recusants and Nonconformists 69. What say you then of other holidayes appointed To be understood as a second sort of Sabbath and even by the Lords example and institution warranted as also by holy men practised from all antiquity as is apparant in the Old Testament How were such Sabbaths The very Passeover and Penticost feast of Weekes and Tabernacles by God himselfe besides his ordinary Sabbaths and so likewise the feast of Purim and Dedication and like deliverances and blessings with peculiar Festivals as on other great occasions solemne Feasts also and holy assemblies which were in effect extraordinary Sabbaths of the which some holy and festivall with joy as the other holy but fasting daies 70. What use of these our holy dayes For the honour of God and remembrance of some extraordinary and great blessings on that time conferred on his Church as in those feasts remembring our blessed Saviour whether his Nativity Circumcision Incarnation or some holy mystery and likewise the Saints dayes those vessels of grace Gods especiall and extraordinary instruments for the illustration of his Church whom we so remember and praise him for the same 71. But how doth this agree with the Commandement that appointeth the six dayes for labour Very well for if part of the seventh upon necessity may be taken to our use as aforesaid much more part of the six for his honour who is to bee honoured all our dayes in some convenient sort as Daniel three times a day praying and David seven times a day to teach us some weeke dayes exercise which commonly can never countervaile our negligence on the Sabbath if no other duty did binde us to this daily sacrifice 72. What rules for weekly or daily devotion Such as any good man may propose to himselfe remembring Gods blessings and benefits bestowed on him as especially to use 1. Prayer morning and evening 2. Blessings and thanksgivings before and after meat and receiving the creatures 3. To give thankes at all times for benefits blessings or deliverances received 4. To pray often and more instantly as our necessities may require 5. Tolet no day passe without some reading or divine meditation 6. To take benefit of weeke day Sermons if opportunity be fitly offered and may bee without palpable wandring Pharisaicall pride and shew of hypocrisie or neglect of our calling 73. What further warrant have wee for holy dayes or fasting dayes As that example of God himselfe and holy men in the Old Testament so since 1. Primitive times institution and practice most of them 2. Authority of the Church commanding and constituting 3. The benefits themselves and mercies of God therein requiring a thankfull remembrance 4. All the former reasons and authorities together with our owne necessities and sometimes urgent and extraordinary occasions as before enforcing some ordinary fasting dayes sometimes also extraordinary fasting and festivall dayes 74. Are these to be observed as strictly as the Sabbath There is no reason for that for though sometimes celebrated with extraordinary joy or solemnity yet as secondary Sabbaths assuredly in a second degree and also among them degrees may be observed yet all of them in some measure for holy and festivall dayes and to the honour of God as the mystery or memoriall doe require and so these may be Sabbaths dedicated to the Lord in memory of his blessings but this peculiarly the Sabbath of the Lord. 75. What was that farther explication of this Commandement In the permission or injunction of labour the six dayes In the duplication of the Commandement and 1. Naming the Sabbath the seventh day and againe enjoyning it 2. Amplifying it by forbidding all servile work both of ones selfe and all that pertaine to us 76. How is the permission of the six dayes to labour Not onely a bare permission but even an injunction to worke in the same commanding moode that the Commandement it selfe is and that both to avoide idlenesse hatefull to God and nurse of vices and also thereby the better to sanctifie the Sabbath As 1. rest after labour is sweeter 2. We better prepared by vicissitude and change may 3. More cheerfully entertaine it 4. More sensible of it and thankefull for it 5. Better abled for it and fitter to rest Provision being made for the rest and sanctification by the weekes labour and Gods blessing and so the Commandement againe repeated 77. Why is the Commandement then doubled 1. For ratification of the stability of it as first not onely commanded but to be remembred and here againe redoubled 2. For specification of the very day the seventh and so determined and by no humane ordinance but only by divine to be altered and so in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek the seventh day not only a seventh the Sabbath ordained and in it farther
the prohibition of all worke in amplification of the command 78. Wherein the amplification chiefly 1. In that the six dayes are allotted commanded and by Gods example also established for labour and workes that the seventh may be a Sabbath a holy and festivall day of rest 2. In that all worke is thereon forbidden not onely to the Master or Magistrate but even 1. To the son and daughter and servant 2. To the cattell Oxe Asse c. 3. Nay the very stranger whatsoever with us in company 79. Why so That it may be the better sanctified by all That the cattell and servant may rest with us That the stranger draw us not away by evill example from God nor we accessory to others offences 80. Why this so strictly urged 1. Because Parents and Masters being in Gods stead are to see inferiours trained up in godlinesse 2. As the head receiveth comfort in the good of the other members so should the superiours from these 3. It is a sin and shame for Parents to bring up children not servants of God but vassalls of the Divell and firebrands of hell or masters of such servants 4. What blessing can be expected from their labours if they sanctifie not the Sabbath with us 5. What comfort can it be for Parents or Masters to see their sons or servants come to wretchednesse or misery or miscarry as they cannot chuse in neglect of Gods service and their duty nay what corrasive to their conscience by suffering it to be accessory to their wickednesse and how shall they be taught if not brought to Church to learne their duties 81. What then the end of the Sabbath 1. For the sanctification of Gods name in holy and publique duties 2. For the rest of even the servant and cattell 3. For the type of the spirituall rest both from sinne by the Messiah and perpetually in the Heavens 82. What reasons of this duty urged here Divers both 1. Interlaced and intimated by the 1. Antiquity and excellency thereof 2. Equity and justice of it 3. Propriety of it to God belonging Expressed by the 1. Reduplication of the Commandement 2. Example of God himselfe 3. His blessing annexed 83. What are the reasons intimated 1. The antiquity and excellency of that day and duty instituted by God himselfe in Paradise in time of mans innocency sanctified first with his owne example intimated in the serious remembrance and reiteration of the command as well as in the example of God Secondly the equity and justice of it that having allowed six dayes to us he may well require the 7. with our best duty and care to sanctifie it Thirdly the propriety the Lord hath to it it being his day or Sabbath not onely made by him as all the rest but the day of his rest besides 84. What reasons expressed 1. The often reduplication of the command as both the day to be remembred rested upon sanctified and no servile worke done not by any person thereon 2. The example of God not onely working the six dayes to appoint that our exercise but also resting and sanctifying this for our instruction and to perswade us 3. His blessing annexed who both rested and sanctified and for that use blessed it so the holy use of it shall procure us a blessing in the blessednesse thereof both to our labours in this to our comfort and rest hereafter to eternall happinesse What more learne you from the sanctifying the Sabbath day With it may be noted the setting apart to holy uses other things whereby the sanctification of the day may be better performed and observed and thereby as it were depending upon the sanctification of the same Which are they With the sanctification of the time may bee well understood to be inferred the sanctifying 1. Place or places for Gods service such as his Altars in the most ancient times the Tabernacle Temple and Synagogue of the Jewes afterwards and since our Churches and Christian Temples throughout the world set apart for such holy meetings and actions principally on that day 2. Persons as of the first borne and eldest of the families for Priests to attend Gods service before the Law and since by Christ appointed the Evangelicall Priests and Ministers of the Gospell who all were principally to attend that day and service 3. Maintenance of those persons and this ordinance tythe offerings and the like consecrated and set apart to this use and maintenance of them that attend his service and consequently maintenance of his honour upon earth whose morality and so perpetuity of institution may abundantly be shewed both before under and since the Law under the Gospell 4. Other things consecrate and set apart to holy uses and performance of Gods service especially on this day both which the Fathers in the Jewes Church and now since in ours abundantly to be shewed as both the sacrifices Arke Cherubins Shewbread Candlesticke and ornaments of the Temple and such things for practise of devotion ornament order or decency in our Christian Churches appointed And Lastly the very bringers offerers of the sacrifices themselves and those that joyne with the Priests in performance of the holy duty the Saints on earth and such as excell in vertue or the communion of Saints a people holy and acceptable to the Lord and no lesse with the holy actions practises and performance of those knowne duties in Gods service and worship on that day of rest such as hearing praying preaching or the like and their comming and presence at them the rites orders ceremonies used in the performance of that duty of publique sanctification of the day all of them included sanctified with it they with the day and the day the better by them But these things are not to be found perpetuall and at all times in the Church Yes the most essentiall of them and for the others as the infancy or growth of the Church did obtaine to more maturity and perfection whereby Gods appointment and for the more accomplished and orderly performance of his service in their due time left to the wise governours discretion instituted What difference between Gods sanctifying the Sabbath and ours His sanctifying it authoritative have full power to constitute and ordaine the setting apart of it to holy uses our sanctifying of it either imitative so appointed to follow him our patterne in the setting of it apart to such holy use or obedientialiter and executive in performance of those holy services and duty therein by him commanded This duty it seems of sanctifying it is vehemently and often here pressed and urged Yes as principally inforced and so five times at least therein urged in memento both of the prevention of the neglect preparation to the duty being by the neglect of it many other good duties are neglected which by it might and ought to bee learned and by the practise of it all other good duties are practised or renewed and recalled to minde by hearing the word then read and preached
glory though their confusion that oppose it as seene in Pharaoh Herod Sennacherib and all Tyrants and who art thou in his hand that art so hellishly disposed that thou carest not to despite and despise God and blaspheme though thou goe to hell with shame and confusion 56. What the commination That they shall not be held guiltlesse but so guilty and beare the insupportable burthen of their sinnes that will presse their soules to hell as the most fearfull estate curse and punishment so signified and so too plainly seene in such blasphemies who commonly are as it were 1. Given over to a reprobate sense in lying filthy talke drinking and prophanenesse and vanity with this abuse of Gods name 2. Insensible of their sinnes by Gods just judgement in neglect of all holy duties of prayer and Gods honour with scorning and mocking at his Sabbaths or any reproofe though most just 3. Set downe in Gods booke for damned persons even condemned already bearing that palpable marke of prophanenesse like Cains marke in their foreheads that he that hath an eye to see may see them stand guilty and the sentence that they may reade in their conscience of heavy condemnation even written in their foreheads that every one may read it to their shame who shamed not to dishonour Gods holy name 57. Whence this so fearfull commination More fully to manifest the Lords fierce anger and jealousie as against idolaters and those that prophane his worship accounted to hate him in the second Commandement so here against all other prophane wretches that shall abuse his most holy name and any other way derogate from his glory which hee is most jealous of and will not give away or part with to any other much lesse lose it with contempt he chiefly standing on and above all things highly prizing his honour 58. But what followeth The fourth Commandement in a fourth respect also in regard of the due celebration of his Sabbaths aiming at the setting forth of his honour SECT 6. The fourth Commandement The Analysis of the 4. Commanaement shewing the parts and duties therein commanded and abuses opposite so prohibited whether intimated or more fully expressed where first the duty of sanctification of that day of rest called the Sabbath and of thh Christian Sabbath or Lords day with the reasons of the difference and alteration thereof but perpetuall necessity of the substance and duties of the same and our Christians Sabbath or Lords day proved to be established by many reasons and arguments as by the Lords oweâ— doings the Apostles preaching and doctrine or constitutions as received from the Lord himselfe to be understood as well as the practice of the Church directed by his Spirit according to his promise and who oppose it but troublesome and unquiet spirits or fanatick and fantasticke Schismaticks too commonly to be sound So of the rest and right use and observation thereof on the Lords day in holy duties and workes of piety and charity or of necessity on truly urgent not every frivolous occasion The factious schismaticks overnicenesse here as well as others loose prophanenesse deserving worthily to be taxed that on both sides disturbe the peace good order and peace of the Church the one of them prophanely with negligence contempt the other sedititiously with malice and disdaine to avoid both which extrenes and keepes an even and equall course betweene them we are carefully to distinguish betweene the morality and ceremony in this Commandment how far forth in the substance of it for the morall duty to God-ward perpetually to be observed and how for the ceremony and legall observances many of them interwoven with the said duty with which to the Iowes-ward in that Churches nonage as it were before Christs appearance in the flesh It was burdened but as now freed of them it ought to be discharged and so in that particular for the time among many others with them respecting the creation the greatest benefit ever till then manifested to be remembred by and in it now altered and the duty yet unchanged to the remembrance of a greater our redemption in that change of the ceremony not duty by us now principally respected and thus as we see by the Churches authority and power with sufficient warrant from holy Scriptures ordered and established whose power in that point to change it and wisdome in so well ordering it guided by Gods own president and direction of his blessed Spirit is here amply demonstrated and to be justified against the malevolent oblatrations or detractations and calumnies of any factious humorist and separatist whatsoever and thus the substance of the duty in the morality of the Commandement remaining entire to all holy intents and purposes the onely the illegall shadow removed is by them into a more divine respect and better for us Christians as more suting with our Church altered or changed and divers objections against it of no great moment the truth well weighed are hereby and withall answered as especially the Iudaizing faction and fancies confuted and so next for the due observing and sanctification of it we are to take notice of the rest and holy exercises commanded and others permitted for recreation and comfort of our weaknesse nature not to make a riotous revell or drunken Bacchanalia of that day as neither otherwise to prophane it by ordinary worldly labours or other Iewish superstitions or vain unlawfull and wicked exercises of any sort spending that so set apart and sanctified time to remember that rest and sit our selves to the same by removing the impediments using the helps studious to fit our selves to both private and publiqus duties of the day as well Minister as people the opposite which is here farther deciphered and in divers points particularized or especially the more common and enormous offences The use and reason of other Sabbath or holy dayes ordained and appointed by the Church as well in the times of the Old as New Testament as in particular many both feasting and fasting dayes set apart for divine worship the farther explication of the Commandement in the permission command of the six dayes for labour and works of our vocations whereby the Sabbath may be the better sanctified which as most necessary is sostrictly urged for the honour of God the generall good and besides other reasons even the very example of God himselfe so resting on it and blessing and sanctifying it 1. VVHat is the fourth Commandement Remember that thou keepe holy the Sabbath day six dayes shalt thou labour c. 2. What contained herein The Commandement in these words Remember c. The explication and illustration of the duty Six dayes c. The reasons of the duty and Commandment taken both from the Creators own example actions as well as the creatures profit necessity and duty But the seventh day is the Sabbath of the Lord thy Lord c. 3. What is the order of this Commandement to the rest A fourth duty as fourth in
place appointing and establishing the time allotted to his publique service and worship his honour being the maine scope of the first Table And as it is to be set up in our hearts the intent of the first Commandement And as his outward worship rightly performed the intent of the second The glorifying of his name in all things the intent of the third The rightly observing of his Sabbaths the appointed times of his worship the intent of this fourth Commandement 4. What manner of Commandement An affirmative inferring and enforcing his opposite negative viz. to remember to sanctifie the Lords Sabbath and not negligently to let it passe or prophane the same 5. What the affirmative part 1. Our duty to sanctifie the Sabbath by setting a rest apart sanctifying the rest by holy exercises 2. Our duty to be mindfull and carefull of it so to remember to sanctifie it by preparing our selves using all good meanes removing impediments 6. What the negative part The forbidding of the prophanation of it by not setting apart a rest misspending it in any superstition idlenesse vanities sin c. The passing it over in forgetfulnesse by unpreparednesse neglect or contempt 7. How the parts and duties opposite seene opposed The sanctifying opposite to the prophanation of the Sabbath and holy exercises to the mis-spending it in ill actions The minding it opposite to forgetfulnesse and drowsinesse therein as the preparing the soule to that holy and fit celebration thereof opposite to neglect contempt or unpreparednesse 8. What is the duty of sanctification of the Sabbath The setting apart a day of rest and exercising our selves therein in such holy duties as the Lord requireth 9. What day is so to be set apart The seventh day so he appointeth and alloweth the six dayes for our labour whereby we with more chearfulnesse and readinesse may sanctifie his Sabbath the seventh 11. How is it that our Sabbath differeth from the Jewes Sabbath For divers reasons as to shew that the old Law hath given place to the new and so the Jews Sabbath to this of Christians That the ceremonies are vanished and what was ceremoniall in this vanished as the time altered though the morality remaine That the Sonne of Man indeed is Lord of the Sabbath and so hath power to alter it 11. How prove you this Commandement to be merall and perpetuall For that it is ranked there among the rest of the Commandements that are morall and to endure as well as from the necessity of it no lesse to us and to the worlds end for Gods honour then it was to the Jewes and all the holy Patriarkes and Fathers from the beginning and therefore vaine and impious is their assertion that as a ceremony would have it passed and vanished or account it needlesse or a burthen whereas it is indeed to all good Christians comfort and the especiall honour of God 12. What necessity of a Sabbath For divers and weighty reasons such as these 1. That the faith and obedience of men may hereby be exercised more particularly in setting themselves apart from worldly businesse what haste soever and dedicate themselves and this time holy to the Lord. 2. That concord and unity Doctrine and Gods service may be maintained which without this meanes would hardly be effected but confusion would follow every one let loose to his own will or fantasie as commonly so many heads so many opinions 3. That love and charity and all graces were encreased by publicke teaching the duties required and reproving the vices as it is done by Gods word preached then whereby the good and vertuous encouraged the vitious shamed 4. That Gods service and publicke worship may be thus upheld that else were like to decay if men left to private devotions had not such publicke meetings some forgetting others nelecting all duty and most that did not ignorantly or superstitiously performing the same 5. That more acceptable service to God performed when prayer and holy duties so publickely exercised by all as many brands making a great flame so the prayers of many with greater fervency ascending up to God and every good servant of his more enflamed by joyning with others in these holy duties 6. That it may be for rest to the very servants and cattle that else groning under their yoake may be too much grieved by unmercifull minded masters without relaxation 7. That it may be a difference between Gods servants and the heathen that know not God by such sanctifying the Sabbath and so be a signe to us of that eternall Sabbath and rest in Heaven wherein as we are taught we may meditate how with Saints and Angels we all doe enjoy Sabbath dayes recreations of singing hymnes and Hallelujahs as we shall the prayses of God for evermore 13. But is not a Christians Sabbath every day Yes in spirituall rest from sinne and private satisfaction of the soule in practising of holy duties sitting a godly life not to forget thereby or neglect the publicke service of God on his appointed Sabbath whichevere to dishonour God most of all and bringing in confusion and iâ— religion 14. But since the Jewes Sabbath altered may not any Christian make or set out what day he please for Sabbath Nothing lesse for it were not onely temerity and presumption to break the Lord and his Churches institution as may be shewed but the high way to Atheisme and Irreligion when if every one might set out what Sabbath he pleased one setting out one day and another another there would be no day in effect kept holy and so not onely no order and uniformity but even no unity or charity and likely much uncharity jangling and dissention and consequently irreligion 15. How then is our Sabbath to be shewed or proved or established instead of the Jewes Sabbath Most firmly against all obstreperâ—as clamors of gainsayers 1. By the Lords owne approving and sanctifying it who is the Lord of the Sabbath 2. By the Apostles doctrine and continuall practice and keeping the same 3. By the whole Churches and all holy mens uniforme practice and consent ever since 16. How by the Lords owne doings Most plainly by his 1. Naming or giving his name to it in holy Scripture as Apocal. 1. 10. called the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the Lords supper the Lords people and his Church or the like so his day 2. Sanctifying it by and with his First resurrection thereon and finishing the worke of our redemption and resting on the new Sabbath as God the Father the creation on the former Secondly presence and divers appearances to the Apostles on the same day at their holiest and Sabbath dayes exercises as I. To the women and the Disciples and Mary Magdalen at the first II. In the morning John 20. and to Simon III. And to the Disciples in the way to Emaus Luke 24. 34. IV. And to the Disciples and Thomas with them John 20. V. And at other times and to Saint Iohn in
Pathmos inspiring him this day c. 3. Resting the Jewes Sabbath as it were finishing it by his Resurrection and other appearings and as it were hereby appointing and approving this new Sabbath to his honour as Lord of the Sabbath 17. How by the Apostles doctrine and practice Most evidently 1. By their meetings that first day of the week when Christ arose and appeared to Simon and Mary Magdalen and the Disciples and after Thomas and others with them Luke 24. and Iohn 20. c. 2. Continuall practice of it and preaching and ministring the Sacraments that day Act. 20. 7. 1 Cor. 16. 1. 3. Constitution of it in the Churches as 1 Cor. 16. 1. is set downe where both First the day first day of the weeke named and appointed Secondly every first day so appointed Thirdly instituted both there and in the Churches of Galatia Fourthly instituted and there taught for the Churches instruction generally as we see at Troas and other places also Fiftly the duties of the Sabbath or Lords day plainly exercised then gathering together the congregation and gathering for the poore 4. Constant observation continued forty years after performed by Saint John in Pathmos in holy meditations as sitting especially that day had his illumination and holy inspiration from God to the instruction of the Church by propheticall revelation when Christs farther presence apparition and blessed illumination of him and the Church by him seemes further confirmation of that holy institution and Sabbaths sanctification as Estote imitatores mei sicut ego Christi 18. How farther confirmed By the continuall and continued practice of it ever since proved by all Ecclesiasticall histories ever since without any interruption to these daies and so by The primitive times and Church Holy men that lived and succeeded next to the Apostles times the learnedst and wisest ever since and so consequently as from thence both at and to this day and none found to oppose unlesse some idle turbulent and fanaticke spirits wanting learning judgement and discretion that who seeth not this must be wilfully blinde 19. The Sabbath then is certaine and fixed The seventh day at the consummation of the worke of the Creation the Jewes Sabbath till Christ and his consummation of the ceremony of it a new Sabbath now by him consecrated at the consummation of the worke of redemption so to remaine to the worlds finall consummation as the first to Christ from the creation so this from Christ to the end and finall consummation of all things to continue after with a new and third Sabbath perpetuall in the new Jerusalem in the Heavens 20. What use or end of these renewed Sabbaths To consider and magnifie the name and glory of God more and more expressed and made knowne to men 1. As in the first Sabbath remembred his works of creation mighty acts and glory 2. In the second Sabbath or Lords day both all that and further the workes of his mercy and redemption in the worlds restauration 3. In the third Sabbath both all them and further his excellent justice and glory most amply more then ever demonstrated to all creatures over all the world and for evermore 21. How summe you up these collections For full illustration or confirmation of the doctrine of the Christian Sabbath or Lords day may be considered 1. How estote imitatores mei sicut ego Christi implies a command from Christ of what the Apostles teach and practise 2. How Christ promised the Comforter who should instruct them in all truth and bring all things to their remembrance c. 3. How Christs example and apparitions evincing the same or shew the ground for the following doctrine and practice 4. How the Apostles doctrine and establishing the Lords day by power delegate from him 5. How dies Dominicus Rev. 1. 1. sheweth that prime and primitive appellation as well as doctrine and practice more to confirme it his and not only Domini as Mal. 3. 1. or Amos 5. 18. or Jo. 8. 56. but Dominicus also all which besides the authority of primitive times Fathers and Councells though the Churches instruction might be enough to any devout Christian doe more dignifie the Lords day as raising it to the highest degree of sacred and Apostolicall or divine institution and what was then so ordained hath beene since by continuall and constant practice of all succeeding ages and all good Lawes Ecclesiasticall and Civill confirmed never by any unlesse such as were publickly noted or branded for schisme spoken against or oppugned also further if not this instituted so primarily it may seeme that there was no Sabbath or Lords day for a while in the Church or but the Jewes Sabbath which were to leave the Church too naked of so holy and necessary a point of Christianity 22. But the Apostles sometimes used the Jews Sabbath Yes and for divers good reasons both to instruct them in the same To draw them to Christ and his Church To confesse a Sabbath and the like and so they refused not the Heathen Temples or their assemblies as at Ephesus Athens or Feasts or Schools as in the Schoole of Tyrannus but tooke all good occasions to instruct them and of this it came to passe that both the Lords day and Jewes Sabbath were by many kept and observed from their use and example a good while after in primitive times 23. What other arguments or reasons of convenience are brought for our Christian Sabbath or Lords day As upon this day many excellent things were and greatest benefits that ever happened to mankinde or the people of God so in his new Sabbath to remember them and praise him for the same as on this day 1. The worlds creation began Elements framed Angells created 2. This day Christs resurrection the worlds new creation or restauration 3. This day manna first fell and the Israelites passed through the red sea 4. This day Christ baptised turned water into wine and fed five thousand miraculously 5. This day Araon and his sons consecrated c. 6. This day Christ often appeared to his Disciples and others after his resurrection 7. This day the holy Ghost descended and Saint John in Pathmos enlightned 8. This day Christ we hope at last shall come to judgement to begin the perpetuall Sabbath after the night of this Sabbath ended 24. What course then to be used and held for the due sanctification of the Sabbath and rightly to understand or interpret the fourth Commandement Rightly and duly to remember and consider how the Christians Sabbath or Lords day though not literally commanded for the whole ceremony and circumstance or punctually in all things to be observed yet is virtually intimated and for the morality and substance of it exemplarily propounded to us there in the fourth Commandement without which heed taking and observation or right understanding moderation any may be apt and ready to fall into Thomas Brabornes and others judaizing errors concerning the same however otherwise we cannot
and shadowes and so have already had their solemne funerals and obsequies as dead and buried and new in their roomes substituted but as the appointing other feasts and Sabbaths both by God himselfe as well as the Iewes Church besides this seventh the Lords Sabbath and other houses of prayer their Synagogues besides the Temple even whiles the Temple stood as well as since were held no breach of the Commandements concerning them rather inlargement and illustration of either in making the worship and duties more publique and generall or for satisfaction and recompence of the neglects in the due observation visiting and sanctification of them that was required so the Christian Sabbath and Churches thus substituted and succeeding the former and in place of them might well bee accounted no breach but enlargement of the Commandements with the dispensation and illustration of Gods graces in more ample manner and measure shewed and bestowed on the whole world the duties made more publique and illustrations and the morality more illustrated by it 37. How shew you this Cleerly and plainly enough both in the Temple where for a particular one or a few Synagogues besides now so great a multitude of Christian Churches over the whole world are seene with Gods solemne worship in them most religiously promoted and in this particular of the Sabbath where the creation and onely temporall deliverances were by it remembred though spirituall ones that were hoped shadowed in it now the spirituall ones that are performed in it and by it remembred and that great worke of redemption so graciously promised and performed on this day the new and Christan Sabbath consummate and shewn to the world in the glorious resurrection of our blessed Saviour and the comming of the holy Ghost and thereby as demonstrated and honoured as it were universally published and both duty and morality of it more illustriously declared And thus we see how the strict observances servitude and legall types doe not concerne us or our Sabbath nor in all respects and circumstances to bee pressed on us as some prone to Judaizing have done yet though not the ceremony the morality to us fully extended and the Commandement though not literally and punctually in all points by us to be observed nor our Christians Sabbath so in it expressed yet expresly included for the substance and all due observance virtually intended whence what is done is so done and on so good grounds by the Church that were it to doe again the order and change of what is therein changed the Church could well doe no other then as is therein already established so little reason have our Novellists in their clamours raised against it and study of contradiction and thus much of the scruples cast in the way concerning the same it followes how wee Christianly ought to celebrate it and conceive of it in the rest and true sanctification of it 38. How is it ordained a Sabbath or rest Not onely for the servants and cattell though for their sakes also ordained but much more for the rest of the soule to be thereby fitted for spirituall exercises of the day 39. How the rest 1. From sinne the best Sabbath and spirituall rest of the soule else in vaine to rest with the body and the soule busied in sinne or vanity 2. From perturbations of minde better to attend the Lords businesse and that dayes duties 3. From ordinary workes both we our selves and all that are ours Whether of Speciall times as sowing reaping c. Or speciall callings c. Or generall import for the Commonwealth that may be done other times 4. And from all disturbance of this as Fayres Markets Courts c. 5. From worldly speeches words and works better to attend heavenly things and Gods service 40. How the sanctification of this rest By holy duties such as besit the Lords day to be exercised and our duties thereon imployed 41. What duties are they The chiefest best and holiest that can bee done on earth so best beseeming that day viz. pertaining to I. Gods honour immediately 1. Prayer or speaking to God c. All such holy and common service 2. Reading and preaching and hearing it which is Gods speaking to us 3. Singing Psalmes and thanksgiving 4. Administration and receiving the Sacraments 5. Holy meditations conference c. II. Men and so Gods honour secondarily workes of 1. Mercy to releeve the poore 2. Peace charity and love to visit the sick comfort the distressed and to make peace c. 3. Necessity as of wars or in First helping the oxe or asse from perishing much more a soule or Christian in any deepe necessity or Secondly casualty as of fire and helping out of danger a woman in travaile and the Lord healing the sicke c. which are accounted sit Sabbath dayes workes and duties and not onely permitted but even commanded to be done and so as the Priests must labour in sacrifice the Ministers greatest taske this dayes exercise 42. Are there not other workes of necessity Yes but permitted onely for avoiding inconveniences as necessary workes that cannot bee shunned for natures necessity as dressing food setting things in order and such houshold businesse which not to doe with decency were to offend in the Jewes or Iewish superstition not considering the Sabbath was made for man and not man for the Sabbath 43. How are they then permitted For the better and more carefull celebration of the Sabbath with more decency and conveniency and so a Sabbath dayes journey 44. How is that Not for any worldly occasion at all allowed but for the performing of any the foresaid duties so to goe to Church or about any such godly workes and without disturbance of the greatest or best duties or as may best further them and the service and honour of God 45. May not the poore then be suffered to worke for necessity Nothing lesse for all are bound and they also must as labour the 6. dayes in the seventh rest in obedience expecting his blessing on their honest labours which shall thereby bee either sufficient for their content or his mercy will stirre up charity for their farther reliefe 46. Js the whole Sabbath to bee spent in such holy exercises Yes to our weake ability the best wee may especially the principall times allotted to Gods publique service and duties by the Church enjoyned not to be neglected and for the resting in godly sort as may beseeme Christians and the Lords day so in godly meditations singing Psalmes and other good exercises 47. But this may seeme burdensome and make the Lords day grievous It may be to the raw and unexercised Christian but to the best it will be most comfort the holiest and best spending of that day and most glad will they be of ability to performe both the best exercises and most of them as comming nearest Saints and Angels doing Gods will and the best things with willingnesse and alacrity 48. But is no relaxation of such exercises
Mandate in the first words of the precept expressed Redoubled mandate in the next words of the explication of the precept but the seventh c. Example of God himselfe working the sixt resting the seventh day Reasons annexed of his so blessing this day other dayes with it and by it So sanctifying it to the holy use of his worship and service in it appointed so it is the whole scope of the Commandement from the first words of the memento remember to doe it to the last words the reasons rendred why so respectively commanded What followeth The fifth Commandement and first of the second Table as next to our duty to God expressing our duty to superiours SECT 7. The fifth Commandement The order of the fifth commandement first of the second Table and reasons of it with divers necessary rules for the better understanding or conceiving of the rest of the Commandement and differences of the two Tables as first of the affirmative and negative Commandements or parts of them compared Secondly of the ground of the duties of both Tables Thirdly of sinnes of divers degrees and imparity of offences Fourthly of sinnes of the first and second Table and Analysis of the same with the reason why the Commandements of the first Table have reasons annexed and not they of the second but this called the first Commandement with promise as nighest them and concerning those in whom is Gods image of authority The Analysis of this fifth Commandement with the parts or duties and opposite abuses therein intimated or expressed who are to be accounted fathers in what respects and what manner they are so and how diversly thereby distinguished with their general duties whereby to be worthy of honour hereby 〈◊〉 â—â—timatca of 〈◊〉 â—eriours and inferiours in gifts of minde or yeares in nobility and gentry in wealth and such externall matters the gifts of fortune in and good actions government and authority or private as Masters of families and their charge Parents and children and other the like Superiours and inferiours in the common and usuall oeconomioall or politick societies as of Tutors or Guardians and Pupills husband and wife their mutuall duties Masters and servants Governours in Colledges Schooles and any like societies or mysteries so of the Prelates and people or Preachers and their congregatiens Kings and Princes or Soveraignes and their subjects as under them the Magistrates and other the Kings Officers and the commâ—â— people with their severall duties and neglects thereof or enormities and vices opposite illustrated and explained where also in generall the duty of obedience in all lawfull commands in all singlenesse of heart and not with muttering and murmuring or other despitefull repirings and so in the duries in either side even all the vertues in a manner comprehended the reasons of the Commandment and promise of blessing in long life how to be understood and indeed when given of God though else a shorter life here so appointed by God no lesse to be accounted a blessing as well as the lands possession the good gift of the Lord. 1. VVHat is the fifth Commandement Honour thy father and thy mother that thy dayes may be long in the land c. 2. What is the order of it The first of the second Table as next to the honour of God importing our duty to superiours for good orders sake and better observation of the rest by their command as also this and all the Commandements of the second Table to be observed for the honour of God principally and in respect of the first Table according to the rules aforesaid manifesting the difference of the second Tables and Commandements among themselves and the dependancy of this 3. What rules were they 1. That every negative Commandement bindeth alwaies and at all times every affirmative only alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternally yet there is and may be imparity of sins in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those against the second though such aggravation or respects else of extreme malice presumption or infirmity or the like may over balance or much alter the same 5. There is so neare a tie and relation between the Commandements that whosoever faileth in one is guilty of all As that it is indeed a breach of the whole Law An offence against the royall Law of charity the intent and sum of all An offence against God the author of them all A contempt of his Majesty and command 4. What the meaning of the first rule That the negative commandement or negative part of the Commandement is at all times and every particle of time to be observed as not to deny God or set up any false gods abuse his holy name prophane the Sabbath dishonour parents commit murder adulterie stealth or other offence forbidden at anytime but all time and every and the least particle of time must be free from offence or the commandement is broken and in it the whole Law though the affirmative part or duty commanded is broken as honouring God or Parents observing the Sabbath or doing good actions cannot be performed at all times and every particle of time but at set and determinate times and occasions and that with some remission and relaxation as seene in sanctifying the Sabbath because of our weake nature requiring respitation so that as the Schoole phrase is the affirmative is semper but non ad semper the negative both semper and ad semper that is no minutes permission of the offence though some minutes relaxation of the duty may be necessity requiring 5. How the second rule explained That the Commandements of the first Table are meerly and absolutely to be observed for themselves and the love and honour of God in them commanded and who doth observe them but for fashion sake or worldly respects beforemen and to please others for feare of punishment or shame or the like doe mainly erre and offend and are guilty of sin though the action be performed but the Commandements of the second Table are to be observed for conscience of the first Table commending the love of God to us and the love of our neighbour for Gods sake whose image wee are and who do observe the Lawes of the second Table for the praise of men more then the love of God or of morality onely and to bee like dealt with againe and friendly to those deale friendly with them as Publicans and sinners doe the like though the action be done are farre from the performance or duty of the Commandement required to be done for the love of God 6. How the third rule explained That though eternall death be the wages of sin as an offence against the infinite Majesty of God
legere and preeando disces prccari so using this we may learne to pray and weepe for that wee cannot weepe or be sensible of these best things which shewing a good desire can never be far from the wished effect also in our mindes often to revolve and consider 1. The great mercies and goodnesse of God towards us to stir us up to thankfulnesse 2. The great wants and miseries we are in to move us to confession and prayer for reliefe 3. The great wants our poore brethren are in to move us to charity and compassion so to pray for them 4. The many dangers we have escaped by the gracious providence of God to move us to praise him 5. The many blessings we receive continually to urge us to thanksgiving that are continually preserved fed and nourished kept and sustained by him which only well thought on might move us effectually to this duty to pray continually 24. How or in what respect 1. As every minute day Sabbath houre and yeare are new blessings adding continuance to our life and being 2. As every minute day and houre bring new blessings or minister occasions to consider of the same and move us to thankes 3. As every creature may seem to put us in mind of their and our Creator 4. As every good creature yeelding us comfort may put us in minde of his goodnesse as the summe of his glory the Heaven his throne and residence the day his light and so every good thing sheweth some sparke of his grace and goodnesse 5. As every blessing a new memoriall of his love and bounty to us so to remember him the giver of life heat and comfort friends goods health and whatsover we enjoy to cloath feed helpe or releeve us and such pious arguments of praise might be continually present with us to move us to praise him that even while we live on earth we might herein lead an Angels life and be better prepared for glory and capable of it in greater measure the soule so adorned having so great a measure of grace 25. When and where are we to pray As often as conveniently we may and the oftner the better so with zeale and discretion or with the spirit and understanding 1. Both publicke on the Sabbath and solemne feast dayes in the Temple with the Saints in the great congregation 2. Privately on the weeke dayes in the family with the promise of the presence of God 3. Retiredly at any time in the closet where God that seeth in secret hath also promised to reward openly 4. Continually on every good occasion and blessings received and considered to remember and blesse the giver and send up some sigh or ejaculation towards heaven whence the gifts descend 5. Ordinarily for all those daily blessings received as at our First uprising that restored to a new day and light that might else have slept an endlesse night and sleep Secondly at our downelying that having passed the troubles of that day we have rest and in remembrance of our grave our bed and sleep of death Thirdly at our receiving our meat sanctifying the same by prayer and after giving praise for the same 6. Extraordinary as any necessities urge or extraordinary blessings or dangers present oftner and more incessantly so we finde first Daniel three times a day Dan 6. Secondly David seven times a day and at midnight and with great earnestnesse for the childe Thirdly Christ himselfe three times together at his agony 7. Whensoever we finde our selves best disposed to so holy a dutie and not to quench the Spirit or neglect his good motions of grace in the heart 26. What else to be noted for the circumstances of prayer 1. Such as the time the Sabbath most especially appointed for his solemne worship yet not neglecting other times but as often as conveniently may be 2. Such as the place the Temple especially thence called the house of prayer where many gathered together like many coales giving the greater heat many sticks the greater flame and many godly mens prayers joyntly more powerfully ascending to pull downe blessings from God as he signifieth Ezechiel the 14. by joyning Noah Daniel and Job together to shew powerfull prayer and not nelecting any other place on good occasion as the three children in the Furnace David on his bed and Daniel in the Lions den 3. Such as the persons the Minister especially in publicke but withall the whole company and communion of Saints so called as gathered together in so holy an excercise and therein associated with the Saints and Angells in heaven that joyntly with them and ever performe that spirituall and divine exercise 4. Such as the ceremonies such as appointed or most tending to comelinesse and edification 5. Such as the gesture the most humble and reverent by the outward position of the body signifying the inward reverence and humility of the soule 27. How is that In uniformity with the Church in publicke and according to the custome of the place and direction of Authority and so generally kneeling in praier used with us as the most humble gesture according to our Countries guises though prostration in the Easterne Countries and with the Jews but not simply to exclude any manner of gesture in humility presented in private though in publicke required uniformity most commendable and kneeling shewing most humility and so we may finde Daniel kneeling and David saying Come let us fall downe and kneele before the Lord our maker David prostrate before the Lord for the childe Isaac walking in the fields praying The poor Publican standing aloof and praying Jonah lying in the Whales belly praying and heard and so any gesture not in convenient in humility or it not stubbornely opposed to it or charity or uniformity which thereby loseth the praise of humility and groweth scandalous in the same 28. What other the rules or order in prayer Direction 1. To whom to pray to God alone not to Saint or Angel 2. In whose name in Christs the only Mediator and no other 3. By whose helpe the holy Spirit speaking in us and making us truly cry Abba Father 4. For what things for only good things not evill 5. By what rule according to Gods will 6. To what end to Gods glory the end of all 7. With what conditions and virtues to bee graced 29. What virtues required Chiefly 1. Humility wherein the poore Publican respected when the proud Pharisee rejected 2. Faith whereby only prayer is made powerfull and acceptable 3. Charity without which we can never aske a petition shall please God nor ever obtaine of him more for our selves then in charity we would desire for other 4. Repentance whereby we putting off our polluted garments of sinne when we come into the presence of God whose eyes try the children of men and who so hateth sinne that no impure thing shall come nigh him for if a King would not be served by filthy clownes or boores at his table how much lesse God
of the Lords Prayer 2. Sacraments And so much of the title name matter and division of the Catechisme now followeth the first part of it the Introduction 55. Which call you the Introduction All conteined in the foure first questions and answers of the Catechisme reaching to the Creed SECT 2. Of the Introduction and first of the Question What is your Name The first Question How meane and triviall soever it seemes An Entrance and making way to the greatest matters of the divine truth our salvation Of the truth of Religion and the fountaine of it Christ the truth it self The way and life And meanes of our salvatiō In whose schoole these meanest questions not to be contemned of names the several sorts and use of them our Christian name And use thereof for our remembrance To stirre us up to devout meditation and all other godly duties whence and the forgetfulnesse of many herein taxed The holy and religious use of names And whether lawfull to alter them and by whom Or in what grounds how ancient And how farre usuall unlawfull and so the practice and example of ancient and later times with the unlawfulnesse of them according to the good or bad intention of such change or concealment The good use that wee ought to make of them And their remembrance Quest. 1. THis seemes a poore Question indeed what is your Name Yet what richer treasure to be found indeed then it is or greater wisedome can be shewne or better purchase to bee made then in getting a good name 2. Yet it is a small question But leading to the consideration of great matters 3. T is a question though that every child can tell Every one should though none duely consider if not a child of God 4. But it is the least question that can be But making way to the greatest matters that can be considered or thought of 5. It seemes a triviall question Yet as the way leading to the Church doore this to the minding of the high and holiest things 6. It seemes though too meane a one Nothing too meane that may be a meanes to godlinesse and salvation 7. But is it not a simple and contemptible one Not so simple and contemptible to the eye of the foolish as worthy the consideration of the wisest and leading to the knowledge and consideration of the greatest question that ever was put forth by or to any mortall 8. What question was that What is truth 9. How was that the greatest As Concerning The truth of Religion Truth it selfe Christ who is the Way Truth Life Put forth by the greatest earthly Judge that ever sate in Judgement to the wisest that ever was on earth 10. How so By him that sate Judge on him that was indeed Judge of the whole world to him that was the wisedome and Son of God Truth it selfe and therefore appointed and pre-ordained Judge over both quick and dead 11. Who were they Pilate to Christ himselfe 12. How answered As Uncapable of the Mysterie Unworthy of the Mercy Unmeet for the Grace he had No answer at all daigned him and such are all they that thinke amisse of the little ones in Christs schoole or of the meanest question there propounded since the weaknesse of God is stronger then the power of men and the foolishnesse of God wiser then the wisedome of the world and these meane questions make way to the greatest matters of all 13. What then is a Name The note of a thing to shew the nature so neere as can be and whereby it is knowne and called 14 What name is here meant The Christian name 15. How many sorts of names have we Two usually the Christian name received at Baptisme and surname which wee have of our parents 16. What use of the surname To distinguish our earthly kindred and the family we come of 17. What use of our Christian name As the other name mindeth me of my earthly parents kindred and consanguinity so this may of my heavenly Father and spirituall affinity and consanguinity with Christ and his holy Saints and Angels 18. How meane you that The Consanguinity with Christ our brother in the flesh and all his holy Saints of the same blood and in him with God the father more neerely now from whom else by sin we were falne Affinity as Christ the Spouse of our soules and his whole Church so contracted with all Angels and Spirituall substances the sons of God in Christ more neerely to us combined and in the Sacraments spiritually to be conceived and by our Christian name received in Baptisme So not unfitly remembred 19. Why should we remember these things As ready to take any good occasion being else very forgetfull in all matters pertaining to God and godlinesse 20. But who can forget these things Many Christians that seem more forgetfull then Messall Corvinus that forgot his owne name as these their Christian name and profession 21. Can any forget their names Yes and which werse their duties so forgetting Both God Themselves And others 22. How meane you that They forget or seeme to forget this Christian name that follow unchristian and lewd courses and so more especially 1. Their Father forgetting to pray and invocate Our father which art in heaven c. as they ought 2. Their faith forgetting to professe I believe in God the Father c. so often as Christianly they should 3. Their charity when they not forgive offences as they should but remember malice more then they should 4. Their duty to all their spirituall kindred and affinity with the Saints in heaven and earth and so Their 1. Mother the Church and her Sabbaths Service Orders and Authority 2. Brother 's both 1. Christ and his merits and mercies by ungodlinesse 2. Men by uncharity 3. Sisters daughters of Sion the Communion of Saints the servants of God those that excell in vertue by their sin and vices that sever the soule from God and break the bond of peace and that communion 23. But were names imposed for any such memoriall of holy things Yes and even by God himselfe as Adam earth to remember his originall Eva mother of living and so have been altered for such holy purposes as in Abram called by God Abraham father of many Nations Sarai Sarah Jacob Israel 24. Is it lawfull then to alter names Yes upon any good occasion and to a good end but not for any evill intention or purpose 25. How meane you that As God upon a blessing intended changed Abrams name so men upon better and holier causes and designes have altered their names whence Saul named Paul and Simon called also Peter but upon any evill intention or designe farre otherwise 26. It is then usuall Yes and ancient as we see in Abraham Jacob Salomon and others and generally used among all as well ancient as moderne both Christians and others Jewes Heathens Turkes and Infidells to this day 27. As how As we see how 1. Nebuchadnezzar changed the
is of the power and by the finger of God effected so every evill thought word and act the workes of the Divell perpetrated by his lend agents and instruments 41. In the second place what meane you by the wicked world All that is not of God produced in the world viz. all the corruptions and as it is called the covetousnesse and concupiscience and pompes and vanities of the same 42. But are not these the workes of the Divell Yes and so with him and in him considered as the author in the world as the subject place and matter where seene and acted in the slesh as the agent and instrument the Divell useth in effecting them 43. VVhat is meant by pompes All unnecessary proud and superfluous excesses in the world exceeding that Christian measure and moderation becomming the servants of God whether in meat drink apparell or other vaine ostentation 44. Are all pompous showes pageants and solemnities then unlawfull By no meanes if within measure and moderation prescribed in comparison of the estate or persons to whom they appertaine 45. How meane you that All the solemnities in the publique service of God fitting the magnificence of him and his Temple all ornaments of estate belonging to King Magistrate City or University for the better administration of the government of the Church and Common-wealth all ensignes of honour and the like on lawfull and honest occasions used and worne Publique triumphs and shows in honour of Prince Countrey City or Common-wealth or any member thereof by law of God and man approved and allowed or for some good end ordained 46. VVhat doe these profit To the well and orderly government and apparant honour and decency of Church and Common-wealth yea to the advancement of vertue and so encouragement of good and vertuous mindes 47. How may it be By the fitting splendor and glory of Gods House the Kings Court City or University eminently advanced in such manner testifying the flourishing estate and prosperity of the same which every good man is glad to behold 48. Doe any envy them this If any doe as loath either Kingly Courtly or other robe of decent ornament should exceed the size of the Millers or Weavers jacket that may be apparantly seen such more precise then wise little respect the decency and comelinesse fitting a well ordered estate the honour of God and his Church or Majesty of the Prince 49. What is then here renounced Unnecessary proud vaine and superfluous pompe beyond those rules of decency ornament or honour by law and wisdome prescribed 50. VVhat are the vanities of the world All these superfluous excesses and whatsoever else savoureth of the nature of sin which is vaine 51. How is sin vaine As empty of all goodnesse and making the soule empty of grace and worse then nothing so both vaine the use not satisfying and in the end extreame vanity and vexation of spirit 52. How saith the wise man all is vanity In two respects 1. As all things in the world are but momentary and soone fading 2. As they are too much infected with sin the just sinning seven times a day and so all his actions and all things else even vanitie of vanities 53. VVhat are the sinfull lusts of the flesh Our homebred corruptions our sins and lusts traitours to our selves and owne soules by which the Divell working taketh us his captives and so we become servants to sin and him whom by his meanes we obey 53. VVhat meane you by the flesh The worse part of man the house of clay the body of death or prison of the soule as rebellion against God 54 VVhat the lusts All evill concupiscence tyrannizing over the soule by the meanes of the flesh so drawing both captive to sin and death 55. How sinfull lusts 1. By the subtilty of the Divel suggesting them 2. By the maliguity of the world fostring them 3. By the frailty of the flesh breeding them And by whom the soule infected the whole man becommeth exceedingly sinfull if we doe not resist and strive against them 56. How are we to resist them By faith and continuall and hearty prayer to God to give us his grace whereby it commeth to passe the life of a good Christian is a continuall warfare or combat against these three spirituall enemies fighting against the soule the Divell the World the Flesh. 57. In the second place how is faith here described By beleeving all the Articles of our Christian confession 58. VVhich are they Expressed hereafter in the Creed 59. VVhom doe they concerne God and his Church whereof we are made visible members of the baptisme so received into that society 60. VVhy doe we professe or learne them That we may know God and our owne estate 61. VVhat of God How he is a most powerfull eternall wise glorious and gracious God and our Creator and father in Jesus Christ. Redeemer delivering us from all our enemies Sanctifier comforting and preserving us in all our necessities 60. VVhat of our selves That though by nature we are sons of wrath in Adam yet in Christ adopted sons and made members of the Catholique Church and communion of Saints have blessed hope of forgivenesse of sins resurrection of the body and life everlasting 61. To what end are we taught this That we may both conscionably Learne Know Professe Promise Practise our Christian duties the better 62. How so By ordering our selves as the servants of so great and good a God and applying our selves to his worship and obedience as becommeth Saints 63. In the third place then how is obedience here decyphered That generall duty of ours is set forth 1. By the universall diligence in keeping and observing 2. By the universall object of this diligence the will and commandements of God 3. By the universall countenance of this diligence all the dayes of our life c. 64. How followeth it in this place As a fruit of faith whereon it dependeth for if we know God as we ought we cannot chuse but serve and obey him 65. How is this duty commended In that obedience is better then sacrifice 66. VVhy so preferred Because by sacrifice we offer but the flesh of Lambes Bullocks or other Cattel by obedience we offer our owne selves soules and bodies to God as a living holy and acceptable sacrifice mortifying and subduing our corrupt affections to the will of God 67. How is our diligence in this duty described By keeping and walking in or observing the Commandements and will of God 68. VVhat meant by keeping Our will and desire to Seeke into Learne to know Remember Lay up in our hearts Ponder consider That holy wil of God his Commandemēts 69. How to walke and observe them To direct our wayes and words and workes and counsells thoughts and hearts according to the same 70. VVhat the object or matter here named The will and Commandements of God his holy Lawes 71. VVhat is the will of God Our holinesse and sanctification in body and
Yes but not beyond the intent of the Law which willeth absolute righteousnesse both in our soules and bodies or actions and most inward affections and is hereby a Schoolmaster to bring us unto Christ and when wee are not able to doe it to send us to him that hath done it for us if wee shew our love and obedience by our willingnesse 23. How may our willingnesse be seene 1. By our hate of the things of the flesh 2. By our delight in the Law of the Lord Rom. 7. 16. 3. By our stirring or striving and moving in holy duties 4. By our desire to bee instructed and directed 5. By our growing up in godlinesse and these are also assigned as tokens of our new birth proceeding by degrees in grace directed by the Law profiting and perfected in Christ. 24. What generally commanded here Contentednesse with our estate in not covetting our neighbors goods but submitting our souls to the good will and pleasure of God and his holy Spirit and ordering our selves with thankfulnesse according to the direction of the same in which contentednesse all vertues seeme to shine forth and to be comprehended as Prudence justice temperance fortitude constancy c. both in generall and in particular of all vertues as in their severall kindes and branches is to bee seene as what Christian prudence and heavenly wisedome sheweth it selfe where wee are graciously contented with Gods providence over us and appointment of us in that our estate and condition to doe him such service as therein required what justice towards God and men shineth forth in our readinesse so contentedly to doe our duties what Christian moderation and temperance to be seene above all turbulent affections of vainglory pride or covetousnesse so to submit our selves to Gods will and command and our fortitude and constancy so to continue and persevere as indeed where any virtue is actually there habitually are all the rest virtues and graces goe concatenate there is such mutuall league of love and tye of affinity betweene and among them as no virtue without prudence to gurde it justice the soule and substance of it in the duty whether to God or man our selves or others temperance the mediocrity and moderation of it fortitude the strength of it and courage to proceed constancy the continuance and so the rest humility the ground continency the girdle love the comfort chastity the ornament piety the crowne of them all and each adding a lustre to other and where any deficient the rest blemished by it but in this one contentednesse all generally entertained and every one particularly illustrated by it 25. What are the fruits hereof True blessednesse here and hereafter the promise annexed to the performance of good duties 26. What the whole duty man To feare God and keepe his Commandements 27. VVhat the sum of the Commandements Love 28. VVhat followeth in the Catechisme The explication of that love the summe of the Commandements as it extendeth it selfe to the performance of duties both towards God and men and so to shew what we learne in them SECT 13. The ninth and next Questions Love the sum and substance or root and fountaine of the Law and all good duties therein comprised whether to God or man pertaining so called the royall law of love or fulfilling of the law whose degrees in our duty to God to superiours to equals and inferiors in their severall orders and kindes to be exercised how to love the neighbour as ones owne selfe and what by the Talion law to doe as we would be donâ— to is required our giving honâ—â— to superiours love of equalls all else shewn by hurting none by breach of any the Commandements as 〈…〉 or 〈…〉 incontinency picking and stealing evill speaking lying or slandering or coveting other mens goods and so consequently to use the honest meanes whereby to be better able to perform this to learne to labour in some lawfull calling as God appointeth us with thankefulnesse and contentednesse 1. VVHat doe you chiefly learne in these Commandements Two things my duty towards God and my duty towards my neighbour or the root and fountaine whence these duties doe slow love extending it selfe to God Men. 2. How is love the fountaine of these duties or sum of the Law 1. It is the summe of the Law as it is the whole scope of all good duties and intention of the law and inward forme of that spirituall life we live by grace ready to performe all good duties and so called the royall law of love 2. It is the fountaine and root of his double duty as the love of God produceth the zeale of his glory seeking his honour and so obedience to all the Commandements and thereby performance of duties both to God and men 3. What is thy duty towards God To beleeve in him To feare him and to love him with all my heart minde soule strength as Luke 10. 27. Deut. 6. 5. Mat. 22 28. Marke 12. 30. Whence sloweth the performance of all other services of his and honor done unto him as from the first Commandement all the rest 4. VVhat meane you by this A faith in God producing his feare in love and filiall observance the feare of God the beginning of wisedome performing obedience and love in hearty affection adhering unto him and trusting in him with minde unfainedly seeking knowing and remembring him and soule wholly addicted to his honour and service to the utmost strength and power of both bodily and spirituall faculties persevering therein the substance of the first Commandement and so performing all parts of his service in the rest of the Commandements 5. In what wanner 1. Both to worship him after his will 2. Give him thankes and praise him for his benefits 3. Put my trust in him in distresse 4. Call upon him in all my needs as in the second Commandement 5. Honour his holy name and his word as in the third Commandement 6. Serve him truly all the dayes of my life and especially his Sabbaths as the fourth Commandement 6. VVhat is love to these duties The very foundation of them for if I doe love Cod With all my heart sincerely With all my minde understandingly With all my soule affectionately With all my strength effectually I will assuredly also strive to perform these things and continue in them all the dayes of my life 7. VVhat is thy duty to thy neighbour I. In generall 1. As by our Saviour Christ is taught to love him as my selfe so reade Math. 22. 39. Luke 10. 27. Marke 12. 31. so Lev 19. 18. 2. According to talion Law to doe to all men as we would they should doe unto us by our Saviour taught Math. 7. 12. Luke 6. 31. so Tob. 4. 15. II. Speciall to First superiours as in the fifth Commandement to 1. To love honour and succour father c. 2. Honour and obey King and his c. 3. Submit my selfe to c. 4. Order my selfe lowly c. Secondly all
have nothing of our owne 2. The manner of having it truly if Christ bee ours in him both spirituall and materiall bread are ours and in him alone 3. The honest meanes of getting it required our godly labour and Gods blessing and not to feed on others labours and eat the sweat of others browes with the idle person and theefe 4. The charitable use for our selves and others so of all our Father we aske all our bread or ours in communi and not my bread alone 12. Who offend against this All they that 1. Have it not of Gods gift in his love for it is not theirs they are but usurpers of Gods creatures 2. Have it not in Christ as in him God and all things 3. Have it not by honest meanes for they have not so much their owne as others bread 4. Have it for themselves alone that aske for our bread and keeping it so make it but my bread and mocke God in so doing 5. Thinke they have a property in it other then from God or enough of their owne for themselves as the Foole in the Gospel or neglect thus to make it their owne by the asking getting or communicating it to others whereby in Gods account and the reward it is most of all made their owne 13. Why say we daily bread To put us in minde especially of every dayes need of bread and so necessity to pray for it and consequently diligence to bee used in that duty else as panis 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly bread of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellence Christ the Manna and food of soules 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the succouring and comforting our weake nature by the ordinary use of it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of crastinus dies so to be solicitous but not too solicitous and carefull onely as becommeth Christians for that ordinary bread and other necessaries 4. Quotidianus ordinary bread not exquisite and dainty being to nourish our weake not pamper our wanton nature 5. Quotidianus daily as most usefull and necessary not superfluous that may be spared onely in avarice or ambition desired but to suffice ours or others daily or present necessity 14. What meane you in the action by Give That it may please God of his bounty to impart the things wee need to us or the use unto us and so grant us the sanctified use of them and his blessing and herein to 1. Give and bestow what we want and have not 2. Uphold and continue what we have to us 3. Maintaine it to our use and comfort 4. Preserve us to and in the sanctified use of it 5. Blesse and make it prosperous to us 6. Grant us contentednesse and comfort with it 7. Enable us thereby to his service and thankfulnesse in acknowledgement of his grace and blessings received and thus it is truly and indeed given from God and given from his hand to us or into our hands and use 15. Why say we Give us In respect of the charity whereby we pray both for our selves and others desiring the good of all and as well our brother as our selfe and so say Give us as afterwards Forgive us and Lead us not into temptation and in this offend both the Forget full and neglective of this humanity and common charity The covetous that desire onely for themselves The uncharitable that not onely not desire but enviously repine or maliciously grudge at others good 16. Why say we This day As the word This day or hodie signifies variously 1. Either this day of eternity as Psal. 2. Hodie genuit te so the eternall food and bread of life Christ may be understood desired for this day 2. Or this day of life all our time so convenient necessaries food and rayment and with them content this day of our life 3. Or this present day now instant and so most properly bread for the bare present to be given for this present not debarre us from depending on God by having superabundance or too much as the gift of many is in fulnesse to forget God the giver of that abundance as it were we desire this day and every day to depend upon thy goodnes for our daily bread 17. But what need rich men say this or those that have enough for many dayes Most of all if they rightly thinke of it to thank him for that abundance as most bound and for continuance of that blessing to them because else 1. It may soone be taken from them 2. They may bee taken from it as the foole in the Gospel 3. The use of it may be taken away by Sicknesse Weaknesse Disquiet 4. It may be a curse to them by abusing it in intemperance and to their shame 5. Troubles and disquiet may be sent that shall spoile the sweetnesse of it 6. Without content with covetousnes or other Crosses that may be present if God give not his blessing all the relish may bee taken away and they seeme poorer in the having or use and bee poorer in their soules then they that want the same utterly when God either breaketh 1. The thing it selfe 2. The strength vertue and comfort of it 3. The strength of them that use it 4. The use of it from them or curseth it unto them and the like 18. What is then generally desired hereby That God will bee pleased graciously to give and prosper unto us his gifts and so we aske 1. Our bread meat drinke rayment and ordinary necessaries 2. Peace plenty and tranquility to enjoy them and that plenty 3. Good governours to maintaine that plenty and peace 4. Comfort of friends in that tranquility and victory over our enemies 5. Seasonable weather to receive the fruits of our labours 6. Health and strength of body with quiet of minde 7. Good successe to our designes and Gods blessing both to Second them unto us Make all his creatures nourishable unto us Sanctifie us to the use of them and them to us 8. A charitable minde and disposition in us and all for the generall good and comfort of all 9. Contentation without which we have nothing comfortable 10. Dependancy upon Gods providence with confidence daily 11. Godly disposition to live in Gods feare by honest courses to get and holily to use his blessings 12. Virtues of humility lowlinesse thankfulnesse c. without which wee can hardly use this petition rightly 19. Who pray not aright or offend in this Even all ungodly men that either trespasse against men by unlawfull getting goods or God by abusing them after their ungodly lusts and vanity of minde and so the 1. Proud 3. Ambitious 3. Licentious 4. Voluptuous 5. Intemperate persons that desire not only bread or w th moderaiō but rather to abuse thē to their excesse of pride vain glory ambition voluptuousnesse lewdnesse and intemperance 6. Prodigall that wasteth the daily bread 7. Covetous that are for themselves alone 8. Envious that repine at