easie for us by Gods grace in Christ and his Spirit making us to doe those things in love to him which were required under a strict command before and so wee released or freed from the curse of the Law and condemnation borne by Christ for us The slavish feare of the threats that should else terrifie us The tyrannicall seising on us or commanding us who have now a better Law the Covenant of Grace 39. To what use doth the Law then remaine 1. For a rule to square our lives by in godlinesse yet without fearfulnesse in love 2. For a Schoole-master to bring us to Christ shewing how much need we have of him 3. For a Schoole-master in Christ to bring us to true humiliation knowing how much we want true godlinesse and so to seek increase of graces in Christ. 40. What the difference between the Law of workes and of Grace or the Law and the Gospell 1. In that the Law is knowne by the light of nature and the Gospell a mystery to nature 1 Tim. 3. 6. and that Angells so desire to behold unveiled 1 Pet. 1. 12. 2. Sheweth only what is to be done the Gospell how doe it in Christ in faith and love 3. Is full of threats to urge us the Gospell of sweet promises to allure us to performe it 4. It is a Schoole-master to shew us Christ and our need of him or bringing us to him the Gospell admitteth and engrafteth us into him for our comfort 41. How doe the Law and Gospell agree 1. In their Author God that first gave the Law and since his Sonne to fulfill it and in him the Gospell of peace 2. In their end Christ that is pointed at in the one in presence in the other and perfection of both 3. In their threatnings against sin and upbraiding the disobedient and unfaithfull 4. In their promises to the observers and lovers of the Law by striving to doe it eternall life 5. In their consent in the setting forth of Gods glory faith hope and all graces without any contradiction as from one fountaine his Spirit 6. In their constant and continuall provocations to godlinesse 7. In their Ministers the Priests and Levites and servants of God that are to be without blemish called watchmen To live unblameably To set forth the Truth and Law of God To live of their service and of the Altar and whose lippes are to preserve knowledge the people to seeke the Law at their mouthes they to set it forth and the truth both by their life and doctrine 42. How was the Law written or delivered Delivered by the mouth and written by the finger of God to shew the holinesse and perfection of the same 43. Wherein written Both in the hearts of men as their duty to shew it naturall as also morall and so perpetuall Both in the Tables of stone and that twice by him to shew it doctrinall as well as naturall and morall and so to be read for instruction and preserved to perpetuity to all generations 44. How twice written In the first Tables broken by Moses representing the fraile hearts of flesh in which it was written corrupted by their owne inventions as the Israelites were when Moses so brake them by their owne Idolatry and abhominations In the other two Tables prepared againe by Moses to shew the confirmation of them to perpetuity and being restored and so laid up in the Arke of the Testimony and sanctum sanctorum to be preserved and fulfilled in Christ. 45. Why written in two Tables To shew the distinction of the duties in them contained to God in the first to men in the second Table the perfection of their number also pointing at the perfection both of the Law-giver and Law and so the ten Commandements SECT 2. Quest. 8. Concerning the Commandements and first of the Preface c. The severall prefaces to the Commandements three of them as first of the childe answ to the 8. quest wherein the authenticall unchangeablenesse author and authority God speaking and saying Autograph in Exod. and the Tables and other circumstances thereof expended and why it is called Moses Law and the words doubled of speaking and saying so Moses preface secondly analysed thirdly the preface of God himselfe being both a reason and to this first and all the other Commandements wherein to be observed the author and so his authority his name by himselfe uttered to shew his awfull majesty his Attributes calling his Almighty power as well as mercy and goodnesse to minde and so his actions of saving and deliverances from Egypt and the house of bondage litterally by the Iewes and Spiritually by us to be understood Whence his honour feare and reverence with our duty and obedience are powerfull enforced Of the true and right understanding the Law and how we ought to be affected in soule and spirit towards it being of so divine and spirituall A sense sablimate above and beyond the bare letter and so divers prime necessary in number five propounded for the better and more spirituall meaning understanding and interpretation of the same with the exposition of the same as else the contraction of them to a lesse or fewer number and some other lesse prime rules pertaining more to the comparison of the Commandements and Tables so referred to the beginning of the second Table 1. YOu signified ten Commandements which are they The same which God spake in the twentieth Chapter of Exodus saying I am the Lord thy God c. 2. What observe you here A twofold Preface and then the Commandments 3. What threefold preface Of Moses intimated in his 20. Chapter where he saith God spake all these words saying Of God immediately prefixed to the Commandement I am the Lord c. 4. What is in that first preface The authenticall substance and sum of it being the very same that was 1. Both Written 1. by God In fleshly Tables the heart In the first Tables resembling the broken pitchers men hearts In the second Tables restored and preserved in the Arke 2. By his Spirit in the hearts of the faithfull willingly to doe them 2. Spoken by God himselfe upon Mount Sinai in terrible manner out of the cloud and fire recorded by his servant Moses 3. Delivered so to the Israelites in that majesticke and glorious manner 4. Authorized by God so writing speaking and commanding them saying I am c. 5. How collect you this As plainly expressed in that first place where 1. The appearance authenticall the very same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Author God thus divers wayes divulging it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake it above all other Scriptures with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Autogragh the Tables with the finger of God written and it recorded in that 20. Chapter of Exodus and also Deut. 5. 3. Authority establishing commanding it and saying 6. How is it said the same As it was not onely the same in substance and effect but the very same in
words which was both spoken by God himself and written in the Tables and that two severall times laid up in the Arke and recorded for publique testification by Moses also to teach the people and so the very letter and words by how much more dignified the more and above all others to be received and esteemed 7. How did God speake it Not onely by his Prophets and servants and dictate of his Spirit as other Scriptures so also holy and sanctified but this with his owne voice in audience of Israel to their terror in power and great glory that they were amazed and fled againe and with so much the more feare and reverence to be received 8. How is the 20. Chapter of Exodus urged As the duplicate probation from testimony of holy Scripture also where it is recorded with all the circumstances of the preparation and delivery of the same 9. What circumstances There in that 20. Chapter and the precedent Chapter set forth As 1. the preparation after the manner of those times with great purifying washing and cleansing the bodies and thereby signified the soules purity required to receiving that holy Law and so teaching us what preparation for it c. 2. Charge not to presume beyond certaine markes and bounds set on paine of death to signifie these bounds of the Law transgrest much more meriting death 3. The Lords 1. descending with great terror the trumpet sounding earth quaking lightning flying abroad that Moses trembled and the people fled for feare to shew and signifie how awfull regard to be had thereof Secondly the Lords speaking with so great power and majesty that people also feared so exceedingly that they prayed Moses thence forward to speake to them lest hearing Gods voice they should die Thirdly the Lords writing the Lawes with his owne finger in the Tables of stone shewing their stony-heartednesse and that nothing but Gods finger was able to imprint them there all for the more reverence and that we be not negligent of his most holy lawes 10. How is it called the law of Moses As by him recorded yea and the Tables by him received from the Lord and so of him noted these circumstances also there 1. His fasting forty dayes at the receiving therof to shew with what penitence abstinence and humility it ought to bee received by us and as Christ also to the promulgation of that better law fasted also forty dayes 2. His zeale for Gods honour against the peoples idolatry in so much that he brake the Tables as they their faith to God 3. His glorious aspect and face shining so at receiving of the Law that the people were not able to behold him to signifie the honour of his ministry from God and the blindnesse of the Jews that had not power neither to looke the Law or Moses in the face to see the end of the Law and looke upon the Messias as they ought unlesse the Lord take away the vaile of blindnesse from their eyes and heart 11. Why are the words double so of speaking and saying To signifie and shew not onely the speaking or pronouncing was from God to dignifie the words but saying as establishing with authority and commanding thereby requiring awfull obedience to the same 12. Which is Moses preface Intimated in the former and almost in the same words expressed thus God spake all these words saying Exod. 20. 1. 13. What to be observed For the most part as in the former preface so here to be noted The author God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spake and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law written wherein the universality all and not onely part thereof regularity reduced to words these words spoken heard written and recorded The authority whereby as spoken for declaration established for confirmation saying I am c. 14. Which is the third preface Gods own as immediately prefixed to that first Commandement and so by some called a reason of the Command and in these words I am the Lord thy God which brought thee out of the land of c. 15. Is it then a reason or preface It may well be both a preface taken from the reason of enforcing their obedience and so it is a Preface as it is prefixed to the Commandement Reason in respect of the obedience urged 16. Is it a preface to the first onely or all the Commandements To the first primarily as either immediately prefixed or as the first Commandement is the chiefe and ground of all the rest To the residue of good consequence as respecting them also and enforcing obedience to them all 17. VVhat observe you in that preface The Lords name the author and so the authority I am c. Attribute requiring reverence Lord thy God Actions of deliverance enforcing duty and obedience Which brought c. 18. VVhat is his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah rendred the Lord I am the Lord taking it for his name and thereby manifesting himselfe to the Fathers in his mighty power essence and majesty and in that veneration held with the Jewes that in latter times they forbearing to speak or pronounce it they lost the true genuine pronunciation and spake read Adonai or Lord for it so it was called Ineffabile and Tetragrammaton as written with those foure letters the principall Matres Lectionis as it were whereof the Jewes writ many rare and excellent observations though in abstruse divinity and so by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name is understood of this most high and holy name 19. VVhat noted you in it These things especially and usually 1. The originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also that other name of God or essence as originall of all being 2. Letters first of aspiration doubled in it as from whom all life and breathing derived and proceeding Secondly of it the formatives of the tenses as comprehending all time past present and future shewing his eternity 3. Signification in the highest degree substance essence or being as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or super substantia as it is said to the first and last who was and is and is to come yet semper eidem the same 4. Manifestation of it to Moses and the Fathers for a blessing and comfort and so is it to all them that are his and that may know him and call upon his name 20. VVhat learne we hence His great authority and awfull reverence to his most holy name and majesty 21. VVhat Attributes Of Thy God or strength Thy deliverer or defence So appropriating his goodnesse in mercy and deliverance to his people Israel 22. But is not God also his name It is but as Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more peculiarly assumed to himselfe in testification of his Majesty and particular revelation of himselfe to Abraham Moses and the Fathers so more especially accounted his and God betokening his goodnes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying his strength
consecration of it and holy Abraham comming neare Mount Morijah where he was to offer maketh such difference and distinction of the persons places and things I and the lad saith he will goe yonder the sacrificer and sacrifice to the Altar shewing the Court of the Priests but stay you here designing as it were the Court of the people and to Moses was it spoken from God Exod. 3. 5. Come not nigher put off thy shooes for the place c. as if he should say it is holy there by my presence being so neare put off â—hy shooes therefore but come not nigher though thy shooes be off it is holier here the best respects are little enough for the place where thou art and too little for the place where thus am being ignis in rubo Deus in carne Christus in virgine come now to his Church you must not tread on that ground with thy shooes on nor on this though thy shooes be off thy shoos are too uncleane for that place and thy bare feet not cleane enough for this as a learned Divine of our Church well notes on the place 56. And how since the Law was it observed In like manner such reverentiall distance and degrees as we may not thinke Gods honour lesse or his holinesse and presence more alienated from his Church since his sending his Son in the flesh then before rather more illustriously to all intents there manifested in that house and Church of his where the very Pascall Lambe was sacrificed in truth substance by himself then where onely in types and shadowes by another viz. Aaron and his sonnes in the Temple especially since we see and heare that Evangelicall Prophet among many others so triumphantly proclaiming it Esay 60 1. 3. 13. c. concerning Christ and his Church and in him and it verified Arise shine thy light is come the glory of the Lord is risen upon thee the Gentiles shall come to thy light Kings to the brightnesse oâ— thy rising thy gates shall be open the glory of Lebanon shall come to thee c. they shall call thee the City of the Lord the Sion of the Holy One of Israel thy wals shall be salvation and thy gates praise the Lord shall be thy everlasting light and thy God thy glory all spoken of the glory of the Church in the abundant accesse of the Gentiles and great blessing by the presence of the Messias and graces of God powred out and appearing on her as throughout all the Chapter is plentifully declarâ—â— so the converted Geâ—â—iles with the Jewâ—s fallin â— downe in the Church shall all worship acknowledging Gods presence and the beauty of â—olinesse most effeâ—tâ—â—lly powerfully there yea even to admiration in most joyfull and glorious manner or more ample mâ—â—ner and measure then ever before shewne as now manifested in substâ—nce what before by 〈◊〉 types shadowed and according to the practice of the people of God have the Gentiles received to grace and engrafted into Christ followed their steps kept their reverentiall distances and degrees not presuming with pâ—arisaicall arrogancy but in humilâ—y and lowly manner in those consecrated and holy places taught â—o tender their devoâ—ions for so testifie all priâ—itive times before ever that sawcinesse and fâ—iniliarity of faith that would bring in coâ—fusion and â—hrust all things out of order among Schismaâ—ickes and factious persons grew to be fancâ—d or iâ— fashion 57. They intend perhaâ—s with more freedoâ—e and boâ—â—ly to come and performe those acts of divine worship there And well may they so they doe it with more humility tâ—ught in the Publicaâ— where no lesse the proud deportment of the Phaâ—isee was withall pointed at and reproved and we may note that as well as O come let us sing unto the Lord a venite exultemus be to be found to invite us to diligence and alacâ—ity with boldnesse in the action so there is also a venite adoremus Let us worship and fall downe before the Lord our Maker let us bow downe yea fall downe before him and fall low on our knees before his foot-stoole to teach us â—umility and shew our duty for he that requires a diligent servant desires also a dutifull one and he that loves a duâ—ifull and diligent servant loaâ—hs a malapert and saucie one and who can be too lowly in his presence looke to Daâ—ia and other holy mens deportment before him and if we humble our selves so to Kings or our fellow servants here on earth as is fitting and by Gods word approved with what humility should we that are but dust and ashes appearâ— before him there or how can we too much expresse lowlinesse that he so loveth for he regarded the lowlinesse of his 〈◊〉 whom therefore all generations do now call blessed leaving the proud and mighty in the â—maginations of their owne hearts exalted the humble and meek yea still scorning the proud giveth grace to the humâ—le and heareth their prayers when they call upon him 58. How groweth yet this distinction of holinesse and degrees of it in such manner in the holy places or things As the presence of the Lord may be understood to be there and his graces dispenced by or in the same but not in the same degree in all of them whereby though one be holy and the other yet not one so holy as the other as was in effect spoken to Moses from God to this purpose the place where thou standest and hearest me speake is holy but this â—olier from whence I speake that too cleane for thy shooes this for thy bare feet therefore come not â—igher thus where God was more then ordinary he required respects more then ordinary thy shoos are too uncleane for that place and thy bare feet though they are permitted there are not cleane enough for this so the reason of this distinction hence to be gathered not any inherent essentiall preeminence of the place or thing but relative arising from some peculiar dispensation of his presence beneficence and graces there or in them whence came the distinctions in divers degrees according to the degrees of such dispensation of graces observed and severall consecrations of holy things places and persons in or under the Law and before and of our Churches since and all parts of them and other things according to the same respects that are moral and unchangeable for the substance of them the types now vanished under the Gospel and indeed for the excellencie and eminencie of their use in divine worship worthy to bee reverenced and so distinguished as from all antiquity we have received them and thus for holy places have we the Church-yard as consecrated ground in a first degree the Church it selfe Chancell and holy Table in their order in higher and different degrees of reveâ—entiall respects ever acknowledged till the fuâ—y or frenzie of Novelists disturbed it and answerable to this in other matters observed 59. In what other matters Both times persons and things consecrate
to the service of God and sanctified to that holy use some elected by himselfe and our Saviour others by him in his Church and the Ministery thereof appointed as in the persons especially to be seen where those that are before him ministering in the higher degrees and as it were taken up nigher to himselfe in their sacred office participating of double honour and respect are set over others whence a prelation of the chiefe Elders in the Church with power to ordaine and governe others and the Angels of the golden â—andlesticks for the honour of his house are mentioned and the Spirit of God dignifying and principally directing his speeches unto them thus Bishops set over the Priests and to ordaine them and the Deacons the Priests over the Deacons and other inferiours in that house and service and they and all overseers in their order and to whom the care and custody of hallowed things and House and Temple of God and even the care and cure of soules dispensation of the holy Mysteries and chiefest treasures of Gods House for the good of his people according to their severall orders and places as God is not the Authour of confusion but of order are delegate and committed to their charge the continuall practise both moderne and ancient yea ever and of all times in Gods Church 60. How further prove you or shew you that To passe by the oldest times and before the Law where the ancienst of the family the Patriarkes and eldest brothers as the Priesthood then went by primogeniture were Priests of the most high God and high above others in that office as Melchisedec supposed Sem super-eminent over all the Priests of his age so a type of Christ and resembling him even above Abraham whom hee blessed for without all controversie saith the Apostle the lesse was blessed of the greater though he a Priest great Patriarch and sacrificer also looke we under the Law and at the giving of it and behold Mâ—ses a type of our redemption delivering Israel out of Egypt and Joshua a type of our salvation bringing Israel into Canaan the son of man being to effect both by the power of the Son of God must yet both put off their shoos Exod. 3. 5. and Joshua 5. 15. and keepe their distances as there are degrees within and without the Temple where the Psalmes of degrees were sung without and Altar and Oracle ascended to within the Sanctuary and in respect of their persons their very offices then and after to which they were or were to be admitted neither of them having power to execute the Priesthood when that was spoken to them Moses not the first borne nor extraordinarily called then though he were afterwards and Joshua though the first borne altogether then suspended by the separation of Levi to that office so though Moses before his consecration or Joshua may be there before the Lord and in that distance but with their shooes off because the place where they stand is holy was it said yet the place where I am signifieth he there to Moses is holier come not nigher Moses after his consecration is searce holy enough to be here though so dignified with the sight presence and â—ill his face shone againe and needed â—veile with his speech and talking with God but when indeed designed after wards by God to the employment of a Priest that was before ruler of the people Moses and Aaron among his Priests Psal. 99. and Exod. 40. and other places whereas a chiefe one and type of Christ he hath such Priestly authority from God and is commanded to doe the Acts of consecration to shew a more neernesse of person he hath a more neernesse of place in the Mount in the Tabernacle in the sanctuary given him so there is a difference of place of persons of offices distinction and degrees in all of them Aaron with Nadab Abihu and the 70. Elders all being Priests by inheritance or destination may ascend up the mount so may not the people but not so high upon the mount as Moses who alone shall come neere unto the Lord Exod. 19. cap. 24. 1. 2. Different places and degrees of the Priests and people Laity and Clergy Moses and the rest of them too for they may come into the Tabernacle these only into the Sanctuary but not without washing and Moses only neere the Lord yet and to the Oracle as who hath the Mandate so often interated and reduplicate of ordering all things there Exod. 40. and the consecration of them 61. And how pertaines this to us As these types of Christ so Christ himselfe in the election of his Apostles to whom no others durst joyne themselves and his 70. Disciples resembling the Jewes Sanhedrim or 70. Elders above the rest preferred and the Apostles authority from Christ received of ordering Bishops and Priests or â—lders in the Churches and consequently their successive holy and orderly proceedings in this point from primitive and purest times to this our present age continued according to that first propoanded plat-form and distinction of degrees in holy places persons and things doe all shew this and both Latine and Greeke and Easterne Churches will be abundant witnesses and beare testimony of this truth to the worlds end whiles even at the highest place the holy Table there were degrees that in a higher esteeme and higher degree of consecration that was neerer and that in the highest that was neerest the Altar and none out of orders to come there at the communion whence the distinction of the communion Sacerdotum and Laicorum of the communion of the Clergy and Laity though not different in substance but in place as the Grecians to this very day have their Tables enclosed with great mystery from the people and so anciently by degrees separated and distinguished the inferiour degrees communicating within the first the higher alone within the second in the Chancell the rest the Priests only at the Altar This the ancient manner and hence the severall respects and reverence used in divers degrees towards them 62. Wherefore should that reverence be used As naturall justice and equity requires that we measure out and yeeld a different respect of honour to men according as the Kings favour more or lesse shinâ—s reflects on them and gives them advancement â—eene in Joseph and Mordccai and which wee use so with Gods owne people and all ancients we here noting the degrees doe use diversitity of reverentiall respects towards the more sacred things and whiles rendring to some a civill to others a religious reverence or cultus reverentiae as is fitting but to God onely a divine worship wee are as farre as those holy men and servants of God that did the same from all idolatry and superstition and as David and Daniel did worship towards the holy Temple the Priests towards the â—racle Ark and Mercy-seat all Israel in the wildernesse towards the Mount the cloud and pillar of Fire the Tabernacle
and vertue thus comparative in respect of that name referred to his Attributes though otherwise usually accepted for his name 23. How are his attributes else showne By his appropriating or entituling himselfe to Israel or Israel to himselfe calling himselfe thy God O Israel and who brought the deliverance whereby he is not onely said the Lord or God but their Lord and their God their deliverer and defendor and as David speaketh the lifter up of their head 24. What learne we hence By that neare bond that we are obliged unto him so loving and good a God that calleth himselfe ours what should be our intimate affection duty and allegiance and how we should be his 25. But how doth this concern us As Israel was the true people of God the naturall vine and we the branches ingrafted in the same and so all true beleevers are in Christ the Israel of God as well as what was literally spoken of them is typically of the whole Church to be understood as is hereafter shewed 26. What the actions here Of deliverance from a most wretched estate and slavery into liberty and peace from all oppressors and oppression to worship and serve him so From Egypt and her proud King Pharaoh From Egypt and tyrannicall oppressors the Egyptians From Egypt and constrained Taske-masters of their owne Nation From Egypt and that house of bondage temporally and corporally of the bodies spiritually of the soules in danger of Idolatry and other abominations abounding there 27. How is this understood Literally of the Israelites so indeed delivered by the hand of Moses in the mighty power of God and mystically of all true Israelites in Spirit having many and mighty deliverances from all enemies spirituall and temporall by the hand of God and in Christ. 28. Who are the true Israelites in spirit All the faithfull engrafted into Christ and so the seed of Abraham who as many deliverances in body so more especially in soule are delivered by Christ out of The spirituall Egypt or Sodome of this world and her Prince the Divell wickednes and vanity and from her 1. Tyranny of sin death and hell 2. Oppressors and 3. Taske-masters 1. Of the Egyptians all externall Agents 2. Of the owne bloud evill lusts fighting against the Spirit House of bondage whether the Flesh and body of death house of clay that depresseth the Sipirit World wherein all wicked Agents and Instruments under the Divell their Prince threaten both spiritual and corporall and endanger us both in temporall and eternall bondage of sin and her punishments 29. What hence enforced As honour to this Lord and love to our God so all duties of love and thankefulnesse for these blessings and deliverances and in especiall obedience in all those respects to his Lawes As if Lord his honour and feare As if God his greatnesse and power As if our God and deliverer love and duty require our best respect reverence and obedience to his Lawes that doe so ensue 30. What else learne we from hence Gods mercy singularly manifested in thus dealing with us and those that are his to win us to grace and obedience our duty in following his example by all meanes to seeke how to procure our owne and others good to his glory 32. How his so especiall mercy In that in delivery of his Law and Commandements there he doth not onely shew what is good or his will and pleasing to him which is a favour and mercy or command it barely which he may doe with all authority in equity but much more seeketh by all meanes to allure us by his mercies favours and promises of life and goodnesse and putting us who are too forgetfull in minde of his many blessings and deliverances 33. What our duty hence For Ministers and all others to seeke by all meanes to bring themselves and many to God setting forth and calling to minde his manifold mercies and graces His goodnesse enforcing love of him His power and authority requiring obedience His excellencies winning honour and admiration His workes requiring reverent consideration His Law our meditation and best attention His deliverances binding us to all best duties of joy thankes praises and the like and that so what justice requires of duty may be performed towards him if possible with all sincere affection and good will 34. For what profit or to what end should wee doe this That by often and continuall meditations in his Law wee may know what the good and perfect will of God is who will so make it easie to us and us to understand wisedome secretly and the excellent and wonderfull things of his Law 35 How should we best understand his Law By seeking to know it in the internall meaning not so much according to the letter as in the intention and illumination of the Spirt for the letter seemeth sometimes dead but the spirit giveth life and as it is said holy Davids Psalmes ought to bee sung with his spirit or with the spirit and understanding to bee rightly used and so Saint Pauls writings to be read with his spirit to be truly understood so much more this holy writing the Law by Gods Spirit that endited it 36. VVhat rules or instructions have you for the better understanding of it There are certaine briefe rules and directions given for the right and true understanding of it or to guide the soule into due and orderly meditation of the things therein contained and may serve both Ministers in their interpretation and others in conceiving the true sense and interpretation or meaning thereof and where these come short of attaining this it is to bee further sought for by prayer in humility as from more speciall and internall illumination of Gods Spirit which can only bring the best knowledge of these things and contentation to the soule 37. Explaine this farther As required Davids spirit rightly to understand Davids Psalmes and Saint Pauls spirit or the Spirit of God rightly to conceive of Saint Pauls writings or holy Scriptures so for the spirituall and true understanding of the Law not onely according to the letter the letter killing or dead but the spirit giving life in the spirituall sense intending or comprehending all goodnesse here are further directions for such spirituall meaning required and as in law this one word the whole law and duty of man comprehended so in one word here not seldome to be seene in one vertue all the branches in one sinne all the kindes or what ever neere of kin comprised and therewith all signes meanes occasions and provocations to it so spiritually to be understood and by and with the vertue commanded and by and with the vice prohibited as well as by any vertue commanded the opposite vice and all his sequell discommended forbidden and by the vice or sin forbidden the opposite vertue and all of kin commanded and commended to bee embraced by our selves and all others in the Communion of Saints so there are such rules to this purpose
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
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
heart have a law prescribed to make them holy and acceptable unto the Lord. 3. What manner of Commandement A negative inferring his opposite affirmative viz. not speake untruth or make lyes in uncharitable manner against our neighbour but to preserve truth and charity among all men 4. What the negative part Not to speake or broach untruth in uncharity to the hurt or infamy of our neighbour or our own honest estate credit or good name 5. What the affirmative part To speake and utter truth in charity to the good of our neighbour or our owne honest estate credit and good name 6. How are the parts seene opposite or opposed As truth opposite to untruth Charity to uncharity The good to the hurt or infamy of our neighbour or ones honest estate credit and good name 7. What manner of vice is it forbidden Maledicentia evill and untrue language or lying or abuse of the tongue Whose root an evill heart and thought Whose blossome and branches evill words Whose fruit evill deeds not onely infamy lyes and slander but sometimes reaching as far as the breach of the other Commandements in theft cousenage fraud oppression yea mischiefe of spilling bloud and murder as well by being the fuell of fury in quarrels and contentions as betraying innocent bloud so that an evill tongue the occasion of much evill and hence said set on fire of hell Iam. 3. 8. What manner of duty commanded Good and gracious language or the right use of the tongue that excellent instrument of the soule well used and occasion of much good both to body and soule especially by truth learning and instruction 9. What is truth 1. In the minde a conformity of the minde to the truth of things as they are and so to the mind of God by which they are and were created 2. In the words a conformity of the words to the truth in the minde conceived and so to the things 3. In the deed conformity of actions and deeds to the words and profession of the truth by the tongue 4. In the will a love desire and study of truth which is called veracitas opposite to which is lying and falshood and an unconformity of the Minde to the things as they are or to the minde of God and conformity to the devill the father of lyes Words to the minde or things in truth Deeds to the words or minde in simplicity Will to the love or desire of truth and so a dedication of minde and speech deeds and will to the devill the enemy of God and truth and author of mischiefe whence proceedeth and appeareth commonly the malice of untruth in uncharity 10. What are the parts of the vice here forbidden In opposition to truth and honesty or charity found especially 1. All false witnesse bearing and accusation the maine sin here forbidden 2. All false slanders calumniation and backbiting 3. Tale-bearing and lending the tongue or eare to heare tell or carry false reports 4. Flattering and soothing any for subtilty or advantage 5. Lying and equivocation any untruth against knowledge or conscience of our selves or others in vainglory boasting depraving or diminishing truth or good name 11. How false witnesse bearing In testimonies whether 1. Publique in face of judgment as of the Judge Notaries Lawyers and parties themselves or witnesses Out of judgement but for elections or like publique businesse 2. Private in regard of the authority not appearing or wanting to sight though else publique defamation or libell as else all other private defame or lying 12. How in the Judge to be found In false evill judgment or proceeding therin 1. As rash judgement either The cause not well understood One party onely heard not the other Witnesse of one alone in capitall causes 2. Perverse judgement when the wicked absolved and just condemned as commonly if he be a taker of bribes accepter of persons 3. Being accessory to the offences of others by Admitting needlesse suits Protracting suits Rash imposing oathes Allowing or setting and admitting of false courses or witnesses as in Naboths case and Christs condemnation 13. What then required of the Judge Due proceedings without respect of persons or bribes to the full examination of the truth and giving sentence according to Truth Justice Equity to the Righting of wrong Punishment of vice Maintenance of vertue 14. How false testimony in the Notaries In the Notaries dealing falsly in writing preserving reciting of the Records thereby corrupting them and wronging of right in which they ought to deale truly and justly 15. How in Lawyers 1. By entertaining and promoting evill causes 2. Animating the followers of evill causes and contention as amicos curiae 3. Using false accusations and calumniations against the adverse party 4. Being unfaithfull to the helping a bad or betraying a good cause 5. Taking of fees ambidexter-wise on both hands and betraying the client 16. What their duty then To entertaine or promote no cause they know to be evill To maintaine the good cause with good conscience truly faithfully How false dealing in the parties In going to law for stomacke malice and contention In dealing untruly by 1. Forging false accusations and calumniations false Instruments or Deeds 2. Suborning false witnesses whose duty were that truth charity and right might take place 17. How the offence in the Plaintife or Defendant more in particular In the Plaintife in 1. All causes to seeke the molestation of his neighbour 2. Criminall causes Calumniari to urge untrue and uncertaine matters or crimes Praevaricari making only a show of accusation Tergiversari to fly from his accusation In the Defendant to Deny the truth Appeale without just cause Not submit to judgement lawfully given 18. How the offence of witnesses Either not to give testimony to truth Or give false testimony and that by witnessing what hee knoweth not to be true doubteth or knoweth to be false 19. What their duty then 1. To give testimony when on just occasion required When hee seeth innocency oppressed though unrequired 2. To testifie the truth only wholly Pro 14. 25 What other publique testimonies Out of the place of judgement by publique speeches as Orations writings testimonials for elections or any other advancement that onely truth and worthy persons be allowed not falshood spread and unworthy persons promoted 20. What other private testimonies 1. In reprehension or dispraising of vertues or commendable things or extenuation of the same 2. In extolling or praising vices and bad things with undue and untrue testimony contrary to honesty and charity and if in presence is flattery or derision or else reviling and contumely in absence growing towards slander or mocking howsoever evill cursed speaking Opposite to which wee ought constantly on all occasions to praise and acknowledge vertue and discommend vice 21. What is slanders and backbiting A false testimony behinde ones backe to the wrong of the good name dear as life or credit so a kind of murder and also a blasphemy against
and Spirit sonus testimonii for it as in the 12. Section of the Creed is also more fully demonstrated 44. But is not this power of the Priests and of the Church controverted or denyed Not unlesse by Schismatiques or no better then Novatian heretiques as the Fathers stile them and so by Arrians and other heretiques greater matters even to the Trinity it selfe could be controverted or denied and none but such false brethren can deny this for if we beleeve Scriptures credit the ancient Fathers or assent to the Church of England we shall finde it a truth uncontroulably asserted and undenyable 45. How show you or confirme you it To begin with the Fathers that as neerest the Apostles times best knew the Scriptures and meaning of them delivered from Christ and his Apostles and so best expositors of them saith Saint Augustine Qui confiteri vult ut inveniat gratiam quaerat Sacerdotem scientem solvere ligare if hee will be sure of pardon let him seeke out a Priest and make his confession to him for God who alone hath the prime and originall right of forgiving sinne hath delegated the Priests his Judges here on earth and given them the power of absolution so that they can in his name forgive the sinnes of those that humbly confesse unto them but as the Scribes said once Is not this blasphemy if any Schismatiques amongst us shall say Is not this Popery we may well answer with holy Job or bid them take his counsell cap. 8. v. 8. enquire of the former generations aske of the Fathers and they shall tell thee the Fathers too pious to speake blasphemy too ancient to be suspected of Popery these may informe us farther herein 46. What ancient Fathers else With Saint Augustine take Saint Chrysostome in his 5. Hom. on those words of Esay I saw the Lord sitting on a Throne what is comparable saith he to that power of the Priest to whom Christ said Whatsoever ye binde on earth shall be bound in heaven and whatsoever yee loose on earth shall be loosed in heaven heaven waits and expects the Priests sentence here on earth for the Priest sits Judge on Earth and the Lord follows the servant and what the servant bindes or looses Clave non erranâ—e that the Lord confirmes in heaven words most cleare for the formall judiciary absolution of the Priest nothing more plaine and Saint Jerom the supposed Patron of that opinion that holds the Priests power only declarative and so in effect none at all speakes yet home in his Epistle ad Heliodorum de vita solitariâ saying God forbid that I should speake a word amisse against the Priests Qui sacro ore Corpus Christi conficiunt in the holy Eucharist meant per quos nos Christiani sumus in baptisme qui claves Regni Coelorum habentes quodammodo ante diem judici judicant by remitting and retaining of sinnes where he that can but construe Judicant needs no further Comment of his words so Saint Grogory the Great 26. Hom. in Evangel Apostoli Principatum supremi judici sortiuntur ut vice Dei quibusdam peceaâ—aretineant quibusdam relaxent the Apostles and in them Priests are made Gods Vicegerents on earth in his name to retaine or forgive sinnes not declarative only but judicially animarum judicios siunt as he goes on speaking made judges of the soules of men casting the obstinate downe to the gates of hell by the fearefull power of excommunication and lifting the penitent into heaven I by the blessed power of absolution and he no better then a Novatian with Saint Ambrose in Psal. 38. that denies it as Saint Cyprian and many other Fathers also shew too pious to speak blasphemy and too ancient to be suspected of Popery as a foresaide and thus the Fathers enform us 47. But put all out of doubt how shew you it by Scripture If we looke to Matth. 18. 18 and John 20 and 23. there is plainly a power of remitting sinnes first propounded and promised and after fully performed and given or granted to the Apostles and the Priests their successors or as it were conferred and confirmed to them by our blessed Saviour saying Whose soever sinnes ye remit they are remitted c. which cannot bee otherwise understood for how ever some would faine expound it of preaching onely as those of the Novation straine or of baptizing as some others would guesse yet plaine it is both these they had power to doe before as Matth. 10. 7. Goe preach c. as John 4. 2. the Disciples baptized c. but this power most emphatically here delivered with a ceremony after his resurrection and so received where seene John 20. 22. he breathed on them as it were infusing that power and investing it on them and them in it he bad them receive it and joyneth to it that commission so amply saying Receive ye the holy Ghost whose sinnes ye remit c. which word of receiving the power could not bee properly used by him there if they had beene endued with it before as they were with power to preach and baptise though perhaps not in so ample a measure enabled to doe it this the genuine sense and thus the Fathers and all best Writers interpret it the peculiar power given as Gods deputed Judges on earth in his name to pardon and absolve the humbly penitent of their sinnes 48. Is this the tenet also of our Church It is for so in the second exhortation before the Communion the penitents are exhorted to come to some discreet and learned Minister of Gods word by his Ministery to receive comfort and the benefit of absolution to the quieting of their conscience so likewise in the forme of absolution prescribed by our Mother the Church for the visitation of the sicke after confession to the Priest he thus absolveth by the authority committed to me I absolve thee from all thy sins in the name of the Father c. 49. But here some may say at the time of death indeed in articulo mortis it may be more convenient though not else If so then it is enough and as much as we need desire for a good Christian will and ought so to prepare himselfe as if every day were the day of his death because nescit quando Dominus veniet and he should by this reason be thus often or alwaies prepared so all the holy Fathers teachus as our Saviour himself and from a glimmering of this light the very heathen could say omne crede dieÌ„ tibi deluxisse supremum thus then by this rule wee should not only allow it but the frequent use of it as perhaps the best Christians best know the use comfort and necessity of it they having to bee feared but hard and seared consciences that neglect or despise it or at least that find no need of the use or comfort and benefit in the use of it being so great a quiet well understood to a troubled consience of
O Lord take evill out of our wayes and remove all lying lips and deceitfull tongues and keep us from blasphemy and all cursed speaking and whatsoever may polute us or prophane thy holy and sacred Name that ought to be sanctified 4. In our thanksgiving for all graces reeceived so O Lord we remember those blessings bestowed on our souls that we doe desire thy glory or in any measure performe the same Others that O Lord many on earth doe with us sanctifie thy Name shewing thy praise and so consort with those holy Quires in the heaven that doe ever sing thy honour Our blessed hope of continuance for ever in that holy course of sanctifying thy name and that confidence of that thy grace 7. How in the second Petition 1. In our confession of Gods glory Thy kingdome O Lord is an everlasting Kingdome and thy dominion endureth throughout all ages and thou O Lord art King for evermore Our duty it is meet O Lord that wee should desire thy glory and advancement of thy Kingdome Our neglect but in stead thereof wee have neglected our duty and in too many things we lament our misdeeds rather promoted the kingdome of Satan 2. In our petition and intercession of us all that thy kingdome may come both by us and all people thy kingdome may bee desired and promoted and that thou wilt 1. Governe thy universall kingdome to thy glory and in the same erect 2. Enlarge and confirme thy kingdome of grace and thereby also 3. Perfect and hasten thy kingdome of glory for the good of us and all Saints 3. In our deprecation that O Lord thou wilt bee pleased to remove all impediments of thy kingdome in us and all others and destroy the kingdome of Satan and Antichrist 4. Thanksgiving for the 1. The advancement of thy kingdome O Lord both in thy universall government and guiding all things to thy glory and particularly in thy kingdome of grace for thy erecting increasing and restoring the kingdome of Christ and the Gospel 2. The blessed hope wee have of thy everlasting kingdome of glory in the heavens 8. How in the third Petition 1. In our confession of Gods great power and authority that thy will O Lord is the perfect rule of all right cousnesse and goodnesse and so worthy to be obeyed by all as for thy wills sake they had a being and all things are and were created Our duty that it is just and meet that we and all creatures should obey thy will and conforme our selves unto it In our defects that we have been too negligent and disobedient children and have gone astray from our mothers womb it is too apparant and we lament the same 2. In our requests and intercession for our selves and others Lord let thy secret will be done according to thy good pleasure and thy revealed will so likewise by us and all creatures with ready cheerfull and willing obedience here on earth as it is in heaven 3. Deprecation Remove O Lord all obstacles both of our stubborne and uncircumcised hearts and whatsoever is displeasing to thee either in us or the world as all sinne and disobedience 4. Thanksgiving for our selves and that measure of obedience which wee are enabled unto and for thy will accomplished in us for our good Others in the like sort that doe thy will or patiently suffer the same and that thy Saints doe it jo fully Our hope and assurance that it shall be fulfilled by us and in us to our comforts though lesse perspicuously here yet more perfectly hereafter in heaven 9. How in the fourth Petition 1. In our confession of 1. Gods bounty That thou O Lord openest thy hand and fillest all things living with good feedest the hungry the Lions and young Ravens that call upon thee clothest the Lillies and refreshest all things with thy goodnesse 2. Our duty to looke up to thee the spring of all comfort and fountaine of living waters 3. Our neglect that O Lord wee have been too neglective and undutifull we have not herein honoured thee wee have fallen from thee trusted to our strength and arme of flesh and uncertaine riches we bewaile our foolishnesse and offences II. In our request or petition and intercession for all other our necessities Give us this day our daily bread all necessaries for this life yea comfort both of body and soul spirituall and temporall food and blessings with comfort to eate our bread III. Deprecation of evill and famine O Lord to keep us from hunger and want from plague pestilence and famine from battell and murder and from sudden death and all other misery and wayes of the destroyer IV. Thankesgiving 1. For ourselves and others the peace plenty and prosperity wee enjoy our daily food and comforts received both temporall and spirituall of our souls and bodies 2. For our hope and assurance of his favour and continuance of all blessings that O Lord we and all that are thine may bee sure wee shall want no manner of thing that is good for body or soul and we doe therefore praise thee and will ever sing of thy mercies 10. How in the fifth Petition 1. Confession of Gods mercy That there is mercy with thee O Lord and plenteous redemption and therefore thou shalt be feared and thou O Lord onely canst absolutely forgive sinnes 2. Confession of our duty that we should flye to the shadow of thy wings for mercy to cover our transgressions and wee ought to forgive our enemies 3. Our neglects that 1. O Lord we have gone astray every way from thee and have not hearkened to thy law and we are miserable sinners 2. Our neglects that we have not sought thee or thy mercies betimes we have not repented as we ought we lament both our sinnes and unrepentance 3. Our neglects that wee have not been mercifull as wee ought to bee the better assured and prepared for mercy c. II. In our request and intercession Lord forgive us our trespasses our sinnes and ignorances our infirmities and presumptions our unrepentant and unmercifull behaviour as we desire that wee may have thy graces more freely hereafter to performe these things and so O Lord make us to forgive others that we may be forgiven III. Deprecation Take from us O Lord our hard and stony hearts and give us hearts of flesh that we may obey thee repent us of our sinnes and forgive others as wee hope for forgivenesse from thee remove sinne and all obstacles of mercy or penitence all unmercifulnesse and impenitence IV. Thanksgiving 1. For Gods mercies that thou O Lord art so ready to forgive more then we to ask 2. For his grace that hee hath promised and assured us his mercies in Christ and hath so forgiven sealed to us his forgivnes of our many misdeeds 3. For that measure of grace and repentance give us to fly from sin desire repentance shew mercy 4. For our hope and assurance of his mercies to our selves and others and all graces