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
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
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
Assyrian Babylon Grecian and Egyptian Militia and Armes had done before them but now numbred by legions whiles Saint John beheld the rude multitudes more swaying by number then by wisedom then reigning and raging in the world and afflicting the Church how appliable to all Aâ—tichristian practices oppressions and oppositions when and wheresoever that man of sinne that first began to move in the Apostles times by Schisme and Heresie the dregges of Gentilisme the nurse of later paganisme shall get head in the power of the Beast among the beasts of the people against the Saints and Church of God to be so high advanced there to defile and prophane it by his own presence bringing in the whore of Babylon or confusion with the Cup of abominations of false strange and wil worship unreverence and prophane novelties the idols of fancy innovating whorish inventions of those that run after strange Gods Religions where rude armed impiety by barbarous force more then gracious wisedome and godlinesse by good counsell can prevaile I leave to be considered by the wisest and most judicious So retur ning from this mystery of iniquity to that divine mystery of the name of God But why said you before that Nomen Tetragrammaton was corruptly pronounced Jehovah It is most evident though it have so long escaped the most curions inquisition of so many thousands nay Myriades or millions of searching eyes and wits that have long sought after it for whether the Jewes by their superstitious silence lost the true sound or by their supercilious envie conceal'd it from us the Gentiles and so at last perhaps lost it as they did their ancient Musicke and Meeter of Davids Psalms in their captivity or propter peccatum as they confesse yet what the true sound is easily to bee discerned by them and us may thus plainly appeare for that it is truly to be pronounced Jaho or Jahu trisyllabum is thus proved by their owne writings and strangers First we may finde in ancient Greek Copies and Poems yet extant that name rendred Iâ—â— Jao wanting the letter h or aspiration whereby to write as we may Jahoh But more then this in the Bible it selfe where that name is fixed to the end of any proper names they may most plainly perceive it there as in Isaiahu Jeremiahu Eliahu and the like Thirdly where it is prefixed to proper names as in Jehoram Jehoiada Jehoshap at and the like it is plain where we know by the Grammar Rules Camets by increase of syllables is turned into Shevah which yet is not so little an e as is now sounded but rather French i Feminine sounding our lessâ— a or broader as old Gramarianâ— testifie as in Solomon Rehoboam and many other like words expresly found Fourthly in the contracted name Jah it is evident the two last letters are cut off or left out as usuall with them and seene in many like words and especialâ—y in the Conjugations Lamed He and Lamed Aleph is most frequent where Aleph and He with their ending vowels are commonly cuâ— off much more might be added for confirmation but this may suffice but for the word Jehovah it is onely the vowels of Adonai used to be read for it is preposterously added to the letters of that name So ending with this Sacrament come we now to the Lords Supper SECT 3. Of the LORDS SUPPER The Lords Supper why instituted and how a memoriall of Christ and his death and that his sacrifices with the Analogy or resemblance that relation â—t hath to the same and to the Pascal Lambe and all those other legall saccrifices so often used all of them having relation to Christ being the perfection of them the benefit of whose sacriâ—ice and perpetuall memory thereof with thankfulnesse 〈…〉 prime reasons though other ends also proposed the institution how it differeth from baptisme many wayes and how it selfe in divers respects called by divers names the parts of it the outward signs ceremonies and actions by the Lord prescribed and observed the other circumstances to the same belonging also propounded to be considered the near resemblance and fit relation of the outward signe and inward or of our receiving the elements of bread and wine and other holy actions and ceremonies to the receiving of the body and blood of Christ by faith and our nourishing and strengthning by the same the manner of Christs presence in the blessed Sacrament as ineffable rather to be reverently admired and thankfully confessed then curiously to be disputed of or contentiously to be enquired after as the Fathers teached therein acknowledâ—ing a most divine Mystery yet neither transubstantiation 〈…〉 Consubstantiation thereby to be conceived but the Mystery rather more divinely to be understood and accordingly by the ancient â—tiled the figure of it and speeches of the Church and holy Scriptures concerning it and the worthy receiving thereof So the comforts and benefits in the religious receiving and using it and in the grases vertue and effects thereof come to be christianly meditated on and remembred and hereby reasons urged why kneeling at receving the holy Communion and other the like reverent gesturet and postures of the body are in the Church and at such holy actions to be used with the difference and distinction of all such religious and ceremonious as well as civill reverence from the divine worship aâ— also reasons for it why wâ— Christians doe usually worship and have our Churches so placed looking towards the East as it were thereby causing it 1. VVHy was the Sacrament of the Lords Supper ordained For a continuall remembrance of the sacrifice of the death of Christ and the benefits we receive thereby 2. What is hereby intimated Tâ—e end wherefore it was ordained viz. First The memoriall of the I. Thing it selfe 1. The Pasehall Lambe now offered indeed Christ. The death of the Lambe of God The sacrifice by his death immolate II. The benefits we receive thereby Secondly The perpetuity of this memoriall to be continued in the Church till his comming a-again at the end of the world as in the institution Do this in remembrance c. and To remember the Lords death till he come 1 Cor. 11. â—6 3. How is it a memoriall of Christ In that as bread and wine are prepared by many strokes of affliction and labour for the comfort of the body so was the bread of life and living water or wine of his bloud for comforting the heart prepared for us and our soules 4. How seene in this bread of life Christ As bread is prepared by 1. Threshing 2. Grinding 3. Baking 4. Breaking 5. Dividing to be eaten So Christ was 1. Threshed with many strokes of anguish and affliction of body and soule 2. Ground in the mill of much sorrows 3. Baked in the fiery oven of Gods anger against sin Mal. 4. 4. Broken for our sakes that we might be made whole and fed with this bread of life 5. How in this wine of his bloud As
of Christs death and benefits received thereby 20. How is it called Both Coena Domini the Supper of the Lord of the time and occasion when instituted Mensa Domini of the benefit of nourishment and food 1 Cor. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meeting together of the Church for celebration thereof Communio of the union with Christ the communion of Saiâ—ts members by it and communication and participation of the faithfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thanksgiving and commemoration of Christs blessings Sacrificium by the Ancients but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prayse and thankes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as propitiatory Missa of he late Romish Church either of the division of the rest of the company and this left for the chiefe the receivers or of the alâ—es and oblations thither sent or as some define of the sacrifice and elevation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a signe or ensigne or elevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice or that token and action of and in the sacrifice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the elevation 21. Is it then a sacrifice Nothing lesse yet the commemoration of that sacrifice by Christ once offered and so a holy mystery and signe of that gracioâ—s redemption of all the Elect continually to be remembred with the sacrifice of praise and thanksgiving as is more fully expressed in the parts the signe and thing signified 22. What is the outward part or signe Bread and wine which the Lord commanded to be received 23. What note you in this 1. The matter or elements bread and wine 1. Bread c. 2. The Authour the Lord commanding 2. By the Lord. 3. The action the institution consecration communicating receiving 3. Commanded to be received 24. What for the outward ceremony The bread and wine the elements appointed The breaking and powring out prepared to be used The blessing and consecration in words prescribed The distribution and delivery receiving and using in the action of the Priest Communicant 25. Is all this prescribed Yes for is we observe it we finde it all that 1. At the end after Supper whence the Lords Supper 2. Christ tooke bread and likewise the cup. 3. He gave thankes the consecration 4. He brake it 5. He distributed gave it so fâ—r the cup taken given 6. He said take Eat this is my body Drinke ye all of this this is the bloud of the New Testament c. 7. He commanded the Celebration so do this Often use and continuall as oft as ye doe it in remembrance of me and so as the Apostle expoundeth it to remember the Lords death till he come 1 Cor. 11. 26. 26. Why are these things observed As principally setting before our eyes the efficacie and vertue use and end of the Sacrament 1. As taking of bread as the Lord tooke his Sonne and gave him for a sacrifice as Abraham commanded to offer Isaac type of Christ his only Sonne 2. As breaking and pouring out as Christs body broken and bloud poured out 3. As giving thanks and consecration whence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. As distributing as he and his graces distributed whence a communication and communion 5. As taking it apprehension of Christ and his merits by faith 6. As eating virtually application to the soul. 7. As drinking the refreshing of the languishing soule in the fountaine of grace 8. As universall words all of you to signifie the universality of his graces to all 9. As forme of words uniformly set downe in the foure Evangelists for unity and uniformity of faith doctrine manners 10. As prescription of it to all and at all times or often doe this as oft c. and so 11. As the continuance of it in the often celebration 27. What of the other circumstances As lesse materiall and not so primarily noting the efficacie use or end not so much insisted on and so left to the Churches order and discretion 1. As the time supper time altered to morning prayer time as the morning sacrifice in the morne of the new Church which in the even of the old 2. As the place in an upper Chamber now the Church yet the highest roome on earth 3. As the persons Disciples only yet then the whole Church in â—ommunis now all the faithfull 4. As the gesture sitting or lying down now kneeling as of most reverence and humility best fitting the sacrifice of prayse and thanksgiving 5. As the leavened bread water mixed or the like not principally intended nor treated of or commanded So left to the Churches determination with whom power was left to set things in order as the Apostle said Other things will I set in order when I come 28. Why bread and wine appointed 1. Because of the fit and neare resemblance between them and Christs pretious body and bloud food and refreshing of the soule 2. Because of the imitation of Melchisedec's holy action the type hereof and the long continued use and order among them â— Because of the common yet excellent use of them 29. How that fit and neare resemblance 1. In the preparation aforesaid of threshing grinding breaking of the bread treading powring out of the wine as Christs body and bloud or indeed body and soul prepared for an offering for sin 2. In the speciall using by taking inwardly and digesting them for nourishment and refreshing of the body so these to the soule inwardly received and appropriated by faith 3. In the vertue of preservation of the hungry and famished from death so our soules from death also Of strengthening and making glad the heart as Psal. 104. 4. so this bread of life or staffe of bread stayeth strengtheneth the spirituall life and maketh glad the heart and soule of the faithfull even comforted thereby to eternity 30. How in imitation of Melchisedec As he was a type of the Messiah and brought out bread and wine to Abraham Cen. 14. 18. and this continuing in use among the Jewes as their traditions testifie both to blesse and consecrate their bread and wine especially at the Passeover and at the end of the feast such a like distribution of a pâ—â—t of the bread hiâ— under a napking and a cup of wine at the end of the feast this ouâ— Savioâ—â— as a Priest â—or ever after the oâ—der of Melâ—hijedeâ— in continuaâ—ce of that rite begun from him at the end of the Passeover when now to vanish and be abolished thus câ—useth it to stand for a perpâ—tuaâ—l râ—memâ—rance of the perfect Pasâ—eover and his eternaâ—â— Priesthood 31. How â—or the common and ordinary use As being ordiâ—ary and at hâ—â—â— yet of most excellent use the â—ustentâ—tion and comfort of life so this Sacrament easie to be comâ— by and no burdeâ—somâ— ceremony noâ— costly yet of most excellent use and comfort â—o the very soule and as easie to be come by so ofâ—en to be used 32. What the inward part or thing signifiâ—d The body and blouâ— of Christ
ninth Section Concerning the seventh Commandment The tenth Section concerning the eighth Commandment The eleventh Section Concerning the ninth Commandment The twelfth Section Concerning the tenth Commandment The thirteenth Section the ninth tenth and eleventh Questions concerning the summe of the Law The fourth part of the Catechisme Concerning prayer divided into eight parts THe first Section the twelfth Question a Trancision to the consideration of prayer The second Section of the Lords prayer and prayer in Generall The third Section of the Lords prayer in particular and the Prefaco thereof The fourth Section the three former Petitions of the Lords prayer The fifth Section the three latter petitions concerning our selves The sixth Section the last Petition by some divided into twaine The seventh Section the conclusion of the Lords prayer The eight Section the summe of the Lords Prayer both so Epitomized and otherwise by some Explicated The fifth Part of the Catechisme concerning the Sacraments divided into five Sections with the Appendix THe first Section the fourteenth fifteenth and sixteenth Question of the Sacraments in generall The second Section of Baptisme in the four next Questions The third Section of the Lords supper in the four next Questions The fourth Section of the due preparation to the Lords Supper in the last Question The fifth Section an Appendix concerning the summe of the Catechisme and ground of it and religion holy Scripture with the order of hearing reading or meditating on the same The Preface to the Reader Friendly Reader FOr such I intend every good Christian aiming at proficiency in that his most holy profession and Grace I shall not be over-tedious in the Preface having but a few things to advertise thee of in the title and course or scope of the Tractate and of the Marginall notes and Table but so quickly even referre thee to the booke it selfe ready enough to explaine it self in any thing else that I would give thee notice of and this so much the rather or sooner for that I have more largely discoursed of some such generall things necessarily premised to Catechizing and the consideration thereof in another Treatise that may happen to come first to thy hands for the title among divers such if some have written of the Compleat Gentleman as well as the compleat Gentle-women others of the resolved Gentleman the instruction of a Christian-woman De Aulicâ— or the Compleat Courtier and the like well may I on so good ground as this furnish the Compleat-Christian also with Spirituall Armour fitting for his profession and if they have more aimed at the Practique and shew the subjects they handled in action I have not neglected that neither though I have joyned Theory more plentifully to enforme the Practise more fully where as after the Theorique or Theory of the very Practique the same is every where inculcate and the Practise it selfe urged where not altogether in the Argument in the end of all other precepts at least by use and application to that purpose that if any will be so well resolved he may by degrees encreasing in knowledge and grace prove a better and more accomplished Souldier and Combatant in the Church Militant and more Compleat-Christian for the course of the Treatise it is evident following the words and current of the Catechisme or as the matters necessarily thence flowing offer themselves to be considered and discussed whereby the whole may be the better understood and perhaps you may finde many where 's comprised in a few words or a strait compasse divers ampler volumes and Commentaries or the pith and substance of them but brought down so low and laid so plain that even open and obvious to the meanest Capacity as intended for their benefit whatsoever necessary for them yet as they grow to more ripenesse more matter to be found therein contained when more fully apprehended and understood and so not unfit for those of higher and better apprehension And whereas the whole book though indifferent big and seeming sufficient large for the subject is but a Compendium yet of larger discourses written thereof the marginall notes running by it are also a kinde of breviat or Epitome of the whole frame or like a hand as it were or Directory pointing at the principall matters in the same and if that fail any one willing to search any especiall things may finde the table at the end will at least furnish them that have but read the Treatise and well observed the Method and order with any thing of note they can desire or that comes to their remembrance directing to the place exactly where it may be found and even not failing if in divers places touched as it were per transennam in one else where more Exprofesso and directly handled shewing both the Part Section and Question as the order seen in the other Tables leads where to finde it So having onely thus long staid thee here at the entrance with this conference and direction for thy good recommending thee with my prayers to the highest protection and desiring the like of thee I now rest bidding hee most happily Viere Frueie Vale. Another briefe Table or Synopsis of this present Treatise on the Catechisme 1. Wherein the Title and first 4. Questions presenting A Preface as it were Introduction to the Catechisme And being the 1. Part of this present Treatise aâ—â— Catechisme is divided into 5. Sections 2. Wherein the Next 2. Questions presenting The sum of our Christian faith And being the 2. Part of this present Treatise aâ—â— Catechisme is divided into 13. Sections 3. Wherein the Next 3. Questions presenting The Law of God and Commandements the rule of obedience and good works And being the 3. Part of this present Treatise aâ—â— Catechisme is divided into 13. Sections 4. Wherein the Next 2. Questions presenting The Lords Prayer rule and paterne of true prayer And being the 4. Part of this present Treatise aâ—â— Catechisme is divided into â— Sections 5. Wherein the Last 12. Questions presenting The doctrine of the Sacraments with an Appendix concerning holy Scripture And being the 5. Part of this present Treatise aâ—â— Catechisme is divided into 5. Sections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democharis 〈◊〉 averseris inest sua gratia parvia A plaine LITERALL EXPOSITION Of the Common Catechisme PART I. SECT I. The Title and Name of the booke The explication and interpretation of the name The persons that are to learne it the time The end the summe of all noted as for the persons who are children In yeares and how to be instructed as how others are to bee taught and how is it sit and necessary with the reason thereof And why this Catechisme to bee learned so especially above all others in divers respects of necessity And conveniency As of the authority commanding matter and manner of it Persons uniformity and to avoid confusion so the manner of teaching it The time And and farther explained how it pertaines to all in generall to children Ministers
his Fathers will 3. Love and submission to him and his will and Commandements 4. Repulse of the Divell and his temptations 5. Humility even in the greatest degree and beyond compare 6. Contentednesse in his humility sufferings and reproach 7. Thankfulnesse honour and praise given to his Father for all and in all things in most abundant manner and measure counterpoising Adams fall and all our frailty but much more in infinite measure surmounting it as he the second person in Trinity and descending from heaven performed this who was infinite as God and so made infinite satisfaction and restored by it not only Adam but his posterity and in token thereof carried the poore penitent theefe on the crosse with him into Paradise 24. Are we so then pardoned in his person justice Yes as in one Adam all sinned by one Christ are all made alive and as the offence by one to condemnation so much more the grace abounded to justification and in his stripes we are healed 25. But how is the law satisfied Man sinned and man must dye man offended and the Man Christ made full and superabundant satisfaction 26. But the soule that sinneth must dye It is true Anima quae peccat morietur by one Adam sin came into the world and had dominion over all and in that one Adam and his person we all sinned and were deprived of grace all since offences but branches of that radicall and originall transgression so that person Christ in his loynes in the flesh did make satisfaction for his and all our guilt and being without sin in the sanctifying of Gods Spirit as the first fruits hallowed was an oblation for all our sinnes the branches or buds of that first sin whose root thus cut off in Christ the branches must needs dye unlesse again replanted by the hellish power of Satan and falling from grace 27. But is this exact and true justice Yea we may see it an eye for eye and tooth for tooth life for life infinite satisfaction for an infinite offence that it may well be not only in vigore but rigore Juris true and exact justice and though some seeme to remit it à rigore Juris wherein the soule that sinneth not a Damon for Pitheas not a friend for a friend but the soule it selfe that sinneth is to dye and shew that in vigore juris full satisfaction is made and the debt paid and we all cleered yet if we consider that one person that sinned and we all in his loynes the foundation of guilt and that one person that maketh satisfaction and we all his members and in him if ever elect or saved we may so exact justice truely to the uttermost mite and superabundant satisfaction made both in rigore as well as vigore juris and praise and admire with all Saints and Angels the wisedome goodnesse and mercy of God 28. Why is the humanity and genealogie of Christ so particularly set downe and recorded To shew he is truely the Messias and promised seed according to the Scriptures viz. of the seed of Abraham of the Tribe of Juda and house or linage of David 29. How appeareth it Plainely in the Scriptures and his genealogy recorded by the Evangelists Matthew and Luke 30. But doe not these genealogies differ They may yet both true according to divers direct lines as we see in the lines of Nathan and Salomon as after five or ten or many descents the children intermarrying severall direct lines came from the same party to the same on both sides 31. But divers fathers are named there of Joseph Yet both right the one the naturall father the other the legall father whose the issue accompted when the younger brother was to take the elder brothers wife to raise up seed to his brother 32. But the Genealogy is of Joseph not Mary whose Son Christ was in the flesh But he tooke a wife of his owne Tribe and family according to the Law and the Evangelists and Angel Luke 3. shew and call him as her son the son of David 33. Yet was not Mary said of the Tribe of Levi These two Tribes of Juda and Levi were so neerely linked as placed at Jerusalem and about the offices of the Temple and so many Intermarriages so the more occasioned had passed that it was sure enough and not hard to shew their descent from either Tribe 34. How can you shew that By all histories of the times and Scripture where it is apparant the Kingly family of Juda and Priestly of Levi much intermixed and so the very government was with the priest not only in regard of their high and sacred office but of their blood by many Intermarrriages intermingled and lines there of Nathan and Salomon compared with the history of the governours doe shew 35. Why then was Christ especially named of the linage of David As the Kingly line fitting the Son of the King of Kings and in regard of the promise and prophesies 36. He is then also acknowledged of Levi And not unfitly as hee was to offer that eternall sacrifice and is a Priest for ever after the order of Melchisedec who was also both King of Salem and Priest of the most high God 37. How were his Disciples called his brethren The phrase and custome of the Jewes was so to call the neere kinsmen or acquaintance and he also calleth them so in his love saying goe tell my brethren and some of them were his neerest kinsmen according to the flesh and so Abram said to Lot his kinsman we are brethren 38. How or which Disciples were his neerest kinsmen Anna the wife of Ioachim the Father and Mother of the Virgin Mary both of the Tribe of Iuda according to Damascene she of the Tribe of Levi according to Epiphanius and both by divers lines truely said had by two other husbands two other Maries by Cleophas Mary wife of Alephus mother of Iames Alpheides and Symon Cananaeus by Salome the other Mary wife of Zebedeus mother of Iames and more especially called the brother of the Lord and Iohn the Evangelist whom the Lord as it is said so loved Thus his cousin germanes and called in the common phrase his brethren 39. How was this James more especially called the brother of the Lord Because he was so like him as testifieth Egesippus who lived next to the Apostles times that those who were sent to take him were faine to send Iudas before them to shew which he was and to distinguish them one from the other and so he came and by that token of the kisse betraied him 40. What learne we hence Many duties especicially As 1. Reverent admiration with all Saints Angels of this divine unspeakeable mystery 2. Humiliation of our selves before God in remembrance of his admirable humility 3. Gracious magnanimity and lifting up our hearts to God and heaven in remembrance of our hereby acquired in him best and truest nobility 4. Joyfull commemoration of this his wonderous favour
for it and agreeing fully with it though else we need not desire this neither it being without it so fully by the former proofes demonstrated 41. Yet if said to what end did he descend or what needed his descent how is it to be answered Though curious questions and such as this seeking into Gods secret determinations need no answer but reproofe it being our duties to rest in Gods revealed will without presumptuous seeking into his secret counsels as many gracelesse ones use to doe to their owne perdition such curious devisers thereby giving evidence of want of grace by their immodest seeking and presumption yet because this being used for an argument to overthrow all is well and sufficiently with warrant as before of holy Scripture for confirmation of this truth and retorted to the overthrow of the opposers error it may have a ful and plenary answer and solution 42. How shew you this As indeed if no end why or no need of it they conclude no descent so whereas to good end and great good occasions then great and good need of such descent to hell and consequently that he descended The reasons why many alledged by many principally these 1. As some say to binde the divell and power of darknesse but if nescio or non plene intelligo be set here it matters not 2. To fetch soules thence dixere patres but non audeo dicere 3. To suffer as Flaccus Illyricus indignam Christo whose consummatum est had abundantly on the crosse finished all satisfactory sufferings and overcome the bitternesse of them 4. To triumph or in triumph even when at lowest to manifest his glory and power there by holy men is beleeved 5. To convince the disobedient in the dayes of Noah as Saint Peter shewes ante or any the like since condemned by their owne conscience and convicted by testimony of his presence such his preaching there to be understood 6. To convince the gainesayers and to condemne the unfaithfull then alive denying herein the mighty power of God and his word of truth able to doe all things especially what promised as in the signe of the Prophet Ionah they looke for signes but no signe shall be given but that of the c. So here spoken as it were Come ye despisers and wonder c. 7. Comfort of faithfull and assurance of salvation in the very Son of God to whom heaven open and grave sanctified hell vanquished with all her power of sin and death so no power against them with whom Christ is si Deus nobiscum quis contra nos and he is Emanuell God with us 43. Are those the reasons then They are and thus is our assurance sealed hee went to the dead yet alive to the damned yet blessed to hell yet reigneth in heaven since impossible that he should be holden of either grave or hell for the Grave opened and sanctified Death swallowed in victory Paines thereof loosed Hell it selfe vanquished the power thereof subdued and triumphed over and he that sanctified the grave by his presence opened hell by his power which he vanquished in the gates or strength of it thought else impregnable and made it the gate and way of life by his resurrection opened and entred heaven by his ascension 44. What to be learned hence Our duty of religious care and thankfulnesse that in the meditation and remembrance 1. Of his extreame passions and torments in soule suffered for us 1. It may be an Antidote against sin that caused such sufferings and so sore displeased God 2. A motive to hearty sorrow and repentance for sin committed so great anger and punishment 2. His descent may make us by contemplation of his great humiliation for us to humble our selves that comming even to the gates of hell often by our deepe humiliation repentance and sorrow out of those deepes calling unto the Lord he may heare us from his holy heaven and by the merit and in the vertue of Christs descent save us from the eternall prison 45. What followeth The fifth Article or that part of it that concerneth the exaltation of our Saviour and first degree thereof his resurrection in these words The third day he rose againe from the dead SECT 8. The exaltation of Christ in the five sixe and seventh Articles A farther Analysis of the five six and seventh Articles of the Creed and first of the resurrection and time and types thereof as well as prophesies and other observations concerning the same wherein farther thè efficiency and mighty power by which it was wrought and performed and divers Types as of Adam Enoch Eliah and divers others are showne and remembred with some necessary lessons to be thence learned and uses to be made of the same The second degree of his exaltation in his ascention wherein the order and manner of it prophesies concerning reasons and end of it observed together with the time and divers apparitions of his before the time reasons of them and no lesse divers types thereof as Enoch Moses and Eliah prefiguring the excellency of it as wherein his triumph over death was most apparantly seene and shewne when he gave gifts to men even his holy Spirit and graces and the use to be made and fruit hence to us arising the the third degree of his exaltation in his session at Gods right hand in glory with the maner or figure of that speech declared and how it is to be understood with the distinction of it from the former and how great is that excellency of that his estate of glory and majesty and what we are to learne from the same 1. VVHat is the exaltation of Christ As his humiliation was his descent from his glory and humbling himselfe even to death and hell for our sinnes and to our salvation so this exaltation is his raising himselfe in the power of his divinity from death and hell to life and the height of glory for our happinesse and justification 2. What herein considerable That as by divers degrees he humbled himselfe from glory to the depth of humility so here by divers degrees from the lowest humility he ascended againe to the highest state of glory and as he came from heaven to earth so now he ascended from earth to the highest heaven 3. In what degrees seene In his resurrection as in this fifth Article the third day he rose againe from the dead In his ascension and session in glory in the sixth Article he ascended c. In his returne to judgement with power and great glory in the seventh Article from thence he shall come c. 4. What to be considered in the Resurrection 1. The time the third day 2. The action he rose againe from the dead Why the third day In Remembrance and regard of the Trinity in whose power he arose Conveniency of the time Foretelling and Prophesie Type of it Jonah 5. How conveniency of the time Only then and no sooner that it might appeare he was truely and
of the great King as the place of all felicity 25. How of the wicked In the same power but by the hands of those wicked and infernall spirits executing Gods judgment and heavie anger against sinners so tumbling them headlong into hell into that dungeon of eternall misery and confusion where is weeping wailing and gnashing of teeth the worme that never dyeth and fire that never goeth out death gnawing on them alwayes dying never put out of that paine but so eternally miserable 26. Js this the end Yes this is the end of the judgement though of the joyes or torments no end eternity being confirmed to both and by this meanes the equity of sentence of that most just Judge eternally manifested rendring to every one according to his workes 26. Are then the workes considered Yes and they that have done well goe to life everlasting and those that have done evill into everlasting fire 27. Is life then for the workes given No but rendred according to the workes whereby the faith vertue and graces of the godly given by God were approved to the eye of God and the world and now seene by it that verily there is a reward for the righteous there is a God that judgeth the earth 28. How is his mercy then seene In giving those graces that faith that apprehendeth the Saviour Christ and charity that so covereth and satisfieth all defects so in mercy imputeth that righteousnesse that now in justice according to his goodnesse bringeth their absolution whiles the wicked wanting these are taken in the workes of their owne hands and condemned 29. The wicked are then judged and condemned for their workes Yes and that in justice as without mercy who neither loved sought nor exercised mercy but the godly in justice also but according to their works testifying their faith so not for their works nor yet without workes as they are via Regni non causa regnandi as before was declared 30. Is there no other judgement Yes there is a particular judgement for every one at the day and houre of death wherein as the world leaveth us so judgement findeth us and the soule then separated from the body receiveth particular sentence of mercy or condemnation but at the last day both men and Angels beholding body and soule joyned together shall publiquely in the sight of all to the manifestation of Gods justice to all receive the sentence to their farther joy or griefe and to the consummation thereof which is the generall judgement 31. What learne we hence Divers good duties befitting Christians and their Christian conversation 1. As vigilancy in our callings as expecting the Lords comming to call us to account for our workes 2. Care of keeping a good conscience which is an onely comfort and assurance of our soules in Christ when all bookes and so that booke withall are opened 3. Avoiding rash judgement and censure of others leaving the judgement to the Lord who shall justly judge both us and them 4. Judging our selves in time and condemning what is ill that we may so by penitence avoyd the judgement and condemnation of the Lord. 5. Raising and rousing up our selves to all good workes especially prayers and praises to God for all his gifts and graces in the joyfull expectation of his comming and reward 32. What profit hence 1. Our chiefest and best comfort that in all afflictions there shall bee an end and for all good sufferings a reward 2. Joy in all good actions that shall then receive the crowne of praise and blessednesse 3. Preparation of our soules for heaven in expectation of the Lords comming and our rendring our account 33. It is then good to remember judgement An onely meanes to avoid sin by often remembrance as of God and heaven and hell so of this judgement and the account to be made and if it were possible as it were to have alwayes the trumpet of God and voice of the Archangell sounding in our eares his Surgite mortui venite ad judicium 34. VVhat followeth The eighth Article of the Creed concerning the third person in the Trinity our beliefe in God the Holy Ghost SECT 10. The eighth Article and third part of the Creed Concerning the Holy Ghost The Analysis of the eighth Article how wee beeleve in the holy Ghost and what concerning his essence God person and name the holy Spirit and why so called As also the manner of his existence and order in the Trinity his personall ppoprieties actions and operations to him attributed for the guidance and good of the Church and so how comfort is particularly ascribed to him and he called the Comforter his gifts and graces how distinguished and distributed among the members of the Church for the good of the same how also to be retained or said to be revised or quenâ—â—ed 〈…〉 us and what sinne against the holy Ghost is and how vnpardonable So what chiefly hence to be learned for our use and comfort 1. VVHat is the third person in Trinity God the Holy Ghost called the holy Spirit of God 2. How prosesse you your beleefe in him In these words I beleeve in the Holy Ghost 3. What therein to be considered The action or duty to beleeve in or put my trust and confidence in him as was before declared The object in respect of his essence God person the holy Spirit the third person in Trinity 4. VVhat concerning his essence That he is one God in unity of essence with the Father and the Sonne who with the Father and the Son together is worshipped and glorified who spake by the holy Prophets as is explained in the Nicene Creed so very one God with them working in unity with them as was before declared onely distinguished in the propriety of person 5. VVhat considerable in his person The name and reason thereof The manner of existence in the Trinity The order action and propriety of person 6. VVhence the name of spirit From that similitude to other spirits and spirituall natures the fountaine as it were and beginning of divers hidden secret and invisible motions and actions 7. How many sorts of spirits Some causes and substances the principall other onely effects and accidents So there are spirits Heavenly ones Increate so both Essentially we say God is a Spirit Personally the spirit of God Created Angels good and bad Soules of men all causes in one sort or other and producers of admirable effects Earthly ones as Spirits in the arteries of the body Winde and motion of the Ayre are moved and divers meteors So called of their secret and imperceptible beginnings and motion 8. VVhat else spirits The effects of the former spirit both Good motions as the spirit of fortitude gentlenesse understanding and other gifts of Gods Spirit Evill motions spirit of anger giddinesse cavillation contentions c. 9. VVhat then meant by the name Spirit In generall any hidden nature secretly with force stirring or moving any thing and as wee see sometimes the
some gifts taken from them Joh. 6. 37. but from the reprobate even that they seemed to have concerning faith and regeneration is taken away utterly Matth. 13. 12. and 29. Luke 8. 18. 31. How may we be assured of the presence of Gods Spirit dwelling in us By the good and holy effects of the same in our soule life and conversation as 1. Our knowledge faith hope charity and other graces 2. Carefull study of godlinesse and innocency 3. Love of God and hatred of sin 4. Comfort in holy actions and delight in Gods house and children 5. Separating our selves and affections from the world and placing them on God 32. How is Gods Spirit said to be quenched in us 1. By neglect and carelesnesse in holy duties and exercises 2. Contempt of the graces and good motions offered which is a despite to that Spirit of grace 3. Ungodly and wicked actions 33. What is the sin against the holy Ghost In generall as he is God all sins against the majesty of God in particular and properly in regard of his person and office as hee is the sanctifier and illuminating Spirit so those haynous and stubborne sins against the open and plaine truth and testimony of conscience of purposed malice wittingly and willingly against and in despite of that good and milde Spirit 34. How said to be unpardonable As commonly hardnesse of heart and finall impenitency is joyned with them and even so it is as a judgement laid on those sins said that we should not even pray for them 35. What learne we hence Many good duties concerning our sanctification and his graces as to Beleeve the holy Scriptures even by his inspiration as the way to God and take heed of neglect Keepe our bodies and soules holy and pure as Temples of the holy Ghost and not to defile them Use all our gifts to the honour of God for of him we have received them the graces of his Spirit and not abuse them to vanity Submit our selves to the government of Gods Spirit and not be proud or stubborne and so despise that Spirit of grace Seeke encrease in graces daily and confirmation and not to quench the Spirit or fall away 36. What profit hereof The joy and comfort of our Spirit called joy in the holy Ghost by his blessed operation making application of all Christs merits and mercies to our soules adorned with his graces giving us assurance thereof by his power in holinesse and newnesse of life or sanctification the earnest peny of glorification 36. What followeth The fourth and last part of the Creed in those foure last Articles concerning the Church of God and his graces bestowed on the same in these words The holy Catholique Church the Communion of Saints forgivenesse of sins resurrection of the body and life everlasting Amen SECT 11. The 9. Article concerning the Catholique Church The analysis of the 9. and following and here first of the Catholique Church and how we professe our beleefe concerning the same so how here is a Church or company of the faithfull separated from the world and vnited in God and Christ their head and so gathered or called thence named Ecclesia being but one universall or Catholique one though consisting of many particular branches so comprehending all times places and persons whence our Church one with that of the Iewes and our faith the same with Abrahams being all one in Christ the head and substance of the covenant how said to be visible or invisible militant or triumphant how also Catholique and holy and the notes of the true Church described whereby from all other companies or not so rightly named Churches distinguished by the true preaching of the word and right and due administration of the Sacraments and for the Notes of universality autiquity visibility succession consent and the like if without holinesse no perfect marks since so to be found in many false Synagogues and so what may be said of the Church of Rome and her holinesse and Religion and some other opposites or enemies to the same And of the promise of the holy Spirits presence in the Church to the end Of the world Of the communion of Saints what it is and between whom both between Saints themselves and them and Christ and so with God whence all happinesse peace and unity influence of grace and effects or fruits of holinesse all Saints in heaven and earth by their union in Christ to God combined so in the Comfort and fruition of this faith enjoying that glorious 〈◊〉 name and calling and happy assurance and priviledge of the Saints being many good uses to be made of the same three last Articles containing three great priviledges of the Church 1. VVHat doth the last part of the Creed concerne The Church of God and therein considered either the body of it called the holy Catholique Church and united in the communion of Saints Or the priviledges and graces indulged on the same 1. The forgivenesse of sins 2. The resurrection of body 3. The life everlasting 2. What herein to be then considered The Action as how we beleeve Object as aforesaid the Church her priviledges 3. What of the action That here we say not beleeve in that is put trust and confidence therein but onely beleeve the same that is that there is a holy Catholique Church of God so elected called and sanctified where of Christ the Lord and head that it is united into that communion of Saints his members united among themselves and to their head Christ and that in the same and no where else to bee fought or found salvation and so those priviledges consequently that there is truly forgivenesse of sins the blessed hope of resurrection and assurance of life everlasting 4. What difference to be noted herein That to beleeve in God or on him as the highest degree of faith is onely proper to God and so we can put our trust or confidence in him and no other but to beleeve the holy Catholique Church and the other points of faith is in a second degree and though with the same certainty and assent to the truth yet not with that confidence or trust in them for their power or any thing else which were to make idols of them and set them up in the place of God 5. What of the object the Church For the body and substance of the same these positions 1. That there is a Church 2. What that Church is and the Name Nature Parts Proprieties and Notes of the same 3. What union is in it viz. a communion of Saints 6. How shew you that there is a Church It is evident to the eye of Nature and Reason as well as Faith even to naturall men that see the Church and company of the faithfull separated from them and their prophane conversation and reason even testifying to the sense the causes of this separation the honour and service of God the supreme good with expectation of reward which faith most cleerly
the signes and seales of the covenant of grace 26. How the word and preaching of it For that by it is the Calling together Building up Badge or cognizance of Gods true Prophets and servants to know them of the Church Testimony of the truth most sure and firme so as no other doctrine whatsoever 27. How shew you this For that by this the faithfull are called to bee Saints so Rom. 1. 7. and the Church is built upon the doctrine of the Prophets and Apostles Christ being the head corner stone and by this the Lord addeth to the Church those that should be saved Acts 2. 47. so of the contrary if not this it is not the Church 28. How appeares that Because if it be not by Gods word called it is not Ecclesia Dei but rather the Synagogue of Satan as appeares by any company assembled by any other meanes as if assembled by the Talmude a Synagogue of Christs enemies the Jewes Alcaron an assembly of Turkes his enemies Very Word if corrupted with false Interpreters or Glosses a sect of Heretiques and so all heretiques enemies of him and unity but the word truly preached and set forth the only cognizance of his true Prophets and Servants as testified in holy Scriptures 29. How testified in them In the prophet Esay 8. and 20. If they speake not according to this word it is because the truth is not in them So Saint Matthew 15. 7. O hypocrites Jsaiah prophesied well of you In vaine doe they worship me teaching for doctrines traditions of men And John 2. 10. If any come to you and bring not this doctrine receive him not as if hee should say This is the note or token to know him by And Gal. 1. 8. Though we or an Angell from heaven preach otherwise then this doctrine let him be accursed So this firme and true testimony as no doctrine else whatsoever 30. How the Sacraments As instituted for seales of grace so also in their right use and administration the cognizance of the Church and badge of all true beleevers as was spoken 1. To the Fathes This shall bee a signe Exod. 12. 2. 5. 2. Of the Fathers They all eate of the same spirituall meat and drink of the same spirituall drink the Rocke that followed them And all baptized in the cloud and in the sea to Moses 1 Cor. 10. 2. 3. Of the Church since and to the Disciples Goe teach all Nations and baptize c. and Doe this in remembrance of me So it is most apparant they are the true notes and signes as most essentiall of the true Church 31. What say you by those markes of universality antiquity visibility succession consent and the like Though these are not to be neglected as insisted on by Vincentius Lyrinensis and many holy and good men yet we must know that the former are more essentiall and sure these by themselves alone more uncertaine extraneous and as may be found failing and accidentall 32. What use of these If joyned with the former they serve for the better illustration of the truth without them no assurance so we thereby may see the worth of the former and the weaknesse of these as may easily be demonstrated 33. How demonstrated For that without contradiction The true Church hath existed without them The Synagogue of Satan even defections from God and his Church may enjoy them And that not onely in singular but in generall all of them if exempted from holinesse or the former notes 34. How make you that to appeare First that the true Church may be without them is cleere 1. In primitive times without that universality or antiquity 2. Adams sons and Noahs family most of them worst and Christ times and the Apostles fewest good and scarce any visibility much lesse universality or antiquity 3. All first times all such successions troubled by the persecution of Saints both by the Gyants and sons of men in the first ages of the world against the sons of God and the Jewes Church as well as by the tyrants in the first times of the Christians Church and when more consenting against the truth then with or striving for the same 35. How found in the false Synagogues Where ever God had his Church the divell his chappell by instituted by Adams disobedience in Paradise so what more ancient then defection from God In Angels first the companies that fell Ecclesia malignantium in Adam then and all Adams sons that perish what more universall then that contagion what more constant succession then that of sin in mankinde and the divell a most vigilant Bishop in his Diocesse and as ready substitutes his wicked agents and instruments what more visibility then of his kingdome and Church and what more evident consent then of Simeon and Levi brethren in evill and of Herod and Pilate against Christ as of all wicked ones against the Church of God 36. How more particularly The Temples of Idols and Heathen religion we may see what antiquity universality visibility succession and consent even from the first times and Adams disobedience they can shew when Gyants sons of men before the Flood builders of Babell after and all Heathens then and still the greatest part of the world in blindnesse and idolatry bondslaves of Satan and for all sects and heresies as of Mahumetans Nestorians Arrians and such dens of wilde beasts and nests of uncleane birds we may see how great a pretence they may make to these notes without holinesse or the former 37. What shall we say then of these Notes That if they be joyned with holinesse and the former then we may make very good use of them to distinguish and know the Church more plainly for alone they may faile us 38. What say you of the Church of Rome As of a particular Church and by these markes to be examined how a member of the universall Church 39. But is not there holinesse without antiquity If there were it were not to be denied but that it were a true and sound Church of God but as it is we deny it not to be a Church a true Church or truly a Church a particular one as that it is an unsound or much corrupted one can they themselves when put closely to it scarce or hardly denie 40. But the faith and holinesse of that Church is commended in Scriptures and said to be famous throughout the world It is true of the Primitive times thereof but we now speake of the present and late bred corruptions and defections of the same 41. Where is the true Church then Where the truth and purity of Religion is restored according to Gods word and his truth and the corruptions purged and done away as in our and other the best reformed Churches 42. Have not some in pretence of this been too violent to purge or expunge things necessary If any have or seeke to doe so they stand or fall to their owne Judge we as private men must not be their
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
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
that in nature assisted by grace will suppose free will 〈…〉 of supererogation 24. What ability then may we 〈…〉 Only that which is of grace in Christ and to that measure that may be acceptable though not perfect since God is pleased so to accept of our best endeavours 25. Whence are we to expect it From God the giver of all goodnesse and so who is only able to worke in us both the thought the will and the deed 26. What meanes to obtaine it As here is prescribed continuall and earnest prayer the effectuall meanes to obtaine grace and all other blessings from the hand of God 27. Is there such necessity of prayer then Yes as the naturall life cannot be preserved without continuall food no more the spirituall life of the soule in grace without continuall accesse of Gods graces and comforts to refresh and nourish it 28. Is there such need for the faithfull also to pray Yes both I. As continually standing in need of such comfort 1. To shew they are Gods children and faithfull servants 2. To pay their vowes and duties of praise and thanksgiving 3. To performe their obedience to him 29. What manner of prayer required As is here expressed continually earnestl◠and diligent prayer so said we ought at all times to call for grace by diligent prayer and to this purpose we are bid pray continually 1 Thes. 5. 17. 30. What further intimated in the question following this preface That the Lords Prayer is the most excellent platforme that we may desire of prayer and absolutely in it containing all that we need pray for and as a rule for our hearts and words to make request by so most reverently and religiously to be respected and used whence the reproofe of any that either I. Superstitiously neglect 1. It or sleight it 2. All set formes of prayer II. Ignorantly attribute too much to the bare recitall of it so religiously using it with vaine repetitions and babling III. Superstitiously use it to the expiating of sin by the only often repeating it c. 31. Why is it called the Lords Prayer As by him taught to his Disciples and in them to the whole Church so sanctified by his holy lips teaching and commanding it saying when you pray pray after this manner 32. Is it then meant in those very words No doubt after so good a Schoolmaster and in words so well couched in so holy perfect and absolute manner and for the substance comprehending all things necessary to be desired 33. What followeth The expresse requiring the recitall of the same prayer intimated so necessarily to be learned and religiously used by all good Christians SECT 2. The Lords Prayer Hypothesis of the Lords prayer here proposed the generall thesis of prayer and the nature definition excellency sorts order and rules of it come to be considered So the definition explaned and parts of prayer and order of them described as also the sorts or kinds of prayer among themselves compared and illustrated as of vocall and mentall of publick and private ejaculatory and others the difference and degrees of excelleney all of them excellent and usefull in their kindes the holy and religions use of set form of prayer in the Church of God and reasons of the same and how from all antiquity and by all godly men used whence also the Lords prayer by the Lord himselfe so propounded to be used yet none of the others in their due seasons to bee neglected but most necessary on the divers occasions of our life estate and callings to be religiously practised all of them and often as the many and continuall blessings of Almighty God are powred out upon us or presented to our eyes and remembrance the circumstances of prayer further set downe and declared of kneeling and the like gestures the order and rules and conditions of all true prayer the wings of prayer and how made so powerfull and why the prayers of the wicked prove so uneffectuall and unacceptable how we may pray or more to elevate our minds and inflame our zeale and affections to this divine duty of prayer in a due estimate of it we may consider the rare excellencie of it by the divine Elogies and other testimonies of holy scripture concerning it as likenise the exceed 〈…〉 and urgent nesessity pressing us on inciting us to this duty and lastly the admirable force or surpassing vertue and efficacie of true prayer which is of faith even to the obtaining of all our desires overcomming the greatest powers that are in the world the great dignity urgent necessity and wondrous efficacie of it here amply appearing from a survey of the reall worth right use and rare 〈◊〉 both effects of it to which may be added these further godly and profitable directions therein for the right use and practise of the same 1. REcite the Lords Prayer Our Father which art in heaven hallowed 2. What is here especially to be observed In generall what prayer is and how regulated In speciall this prayer the perfection and parts of it 3. What is prayer Oratio quasi oris ratio the calves of the lips or rather a devout pouring forth of the soule before God in our submission to his Majesty and ordinance and so honouring him 4. What in it to be considered The Nature Parts Sorts Rules of it whereby the Essence Matter Manner Order of it declared 5. What the nature or essence As expressed in the definition of it said to be the immediate worship of God by our calling on him in the name of Jesus Christ with devout pouring forth of the soule before him acknowledging his great Majesty and mercies and our owne miserie so desiring both for our selves and others supply of our wants and necessities from the fulnesse of his bounty and giving him praise for the same or more briefly thus a lifting up of the heart to God in the name of Jesus Christ according to his will in full assurance to bee heard and accepted of him 6. Why say you an immediate worship of God Because that though many other holy actions both at Church and else are his worship as preaching and hearing the word receiving the Sacraments sacrifice and obedience better then sacrifice yet none so immediately honouring him as this that primarily and totally respecteth it as tendring him in that very act our duty and so in the act honouring and worshipping him whereas preaching helpeth but our infirmity and prepareth us to this duty sacraments sacrifice and obedience and all other good duties in the service of God and his worship are promoted and made more acceptable by this and have as it were their best perfection from hence and thus this is the greatest highest and holiest duty that can be done by man and even Kings in this action though other great matters required at their hands doe the greatest matter that ever they can doe on earth and performe the holiest duty and most honourable and strongest for their
in his Majesty by filthy and polluted carcases of sinners stinking before him worse then carrion and a very sinke of corruption 30. What the conditions then of true prayer That it be 1. directed to God alone from such sanctified heart 2. Found in faith and directed by charity 3. Strengthened by confidence grounded on his promise 4. Accompained with the true sense of Gods infinite mercy and goodnesse Our owne need necessity and misery Hearty and earnest desire of Gods glory above all things 5. Fervent and zealous in the giving him the praise due unto his name by such tendering our duty though for the rest submitting all to his will 31. What the wings of prayer Almes and fasting that will make it so are more high and appeare more acceptable before God or faith and charity faith whereby lightned and directed charity whereby further enlightned and more enflamed 32. Can the wicked pray or no Either they cannot pray their hearts being hardened or they doe not pray right hindred by their sinne and ignorance or if they pray for good things not heard because they aske commonly for evill ends or if for evill things their prayer is turned into sinne so in effect in that estate they are wretched and cannot pray no more then a dead man speake or reason 33. But doe they not seem to pray Yes in words but far from the nature of true prayer as Cains sacrifice from an acceptable one having blood and war in his heart and so 1. Esau many cry with strong cries and bitter but never thereby speed of the blessing yea though with teares when yet his heart not turned 2. Balaam may wish to die the death of the righteous and that his last end may be like theirs 3. Very ungracious persons may have good wishes in their mouthes but never true prayer as wishing the thing but not the gracious means to come by it according to Gods will 34. What differences between wishes true prayer In that wishes 1. are more sudden and inconsiderate soon ceasing prayer more instant fervent deliberate 2. Are without respect of the meanes or care of right or wrong prayer godlily respecting both 3. Are for the most part for worldly things or for better but after a worldly fashion prayer for spirituall things rather or if for earthly after a more heavenly manner 4. If for spirituall things are very inconstant and fading prayer more zealous and fervent 5. As transient and soone passing and as it were a desire but from the teeth outward and fitting the mouth of fooles When prayer is from a godly soule persevering in humility other vertues in the favour of God and fitting the lips of the wisest so even wrestling with God and gaining the blessing or more yet to wing our meditations to the highest pitch so to inflame our zeale and rouse up our affections and kindle our devotions in and unto the performance of so holy and religious an action we may with a learned and moderne Divine for close consider the 1. Great excellencie 2. Urgent necessity 3. Wondrous force and efficacy of this divine duty of prayer How appeares the excellency of it For that it is defined by some to be an holy Coloquy or Dialogue betweene God and a devout soule yea Saint Chrysostome tearmes prayer animam animae the soule of a Christian soule for as the soule is most essentiall part of man so is prayer of a Christian and as the reasonable soule puts a difference betweene a man and a brute beast so doth prayer betweene a true Christian and a heathen and Saint Bafil fitly resembles prayer to a chaine of gold where with the care of God himselfe is as it were tyed to the tongue of man for whereas Gods seat is in heaven whence all grace and goodnesse distills and mans upon earth which is but a sinke of sinne and valley of tears there is no other chaine to linke God and man together more closely then this of prayer And that this combines them it is plaine as a Christian in the 9. of the Acts is described by this periphrasis that he call upon the name of the Lord so God himselfe in the 65. Psalme is described by another equivalent unto it for he is still the hearer of prayers O thou that art the hearer of praiers to thee shall all flesh come Secondly we read in 141. Psal. is called a sacrifice and that of incense Let my prayers come before thee as incense and the lifting up of my hands as an evening sacrifice The sacrifice of incense being as well pleasing unto God under the law and therefore called the sweet incense in Numb 4. and there was appointed an altar of gold for it in Exod. 40. and this is moralized in prayer Rev. 8. where we see an Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne marke how for the sweet incense of prayer there was provided a golden censer and a golden Altar and an Angell to offer it what greater honour can a mortall man who is but dust and ashes as Abraham himselfe acknowledged attaine unto then to be admitted to friendly and familiar conference even with God himselfe thus obtained by prayer And thirdly if we compare the Kingdome of Heaven to a Palace or Princely Mansion house as our Saviour doth John 14. then is Christ himselfe the only ready way conducting to this Palace so he calls himselfe in the 6. verse of that Chapter where he saith Ego sum via c. I am the way and as Christ is the right way that leads to life so faith apprehending him is as it were the doore opening to this way and so called Acts 14. Ostium fidei the doore of faith and as faith is the doore so the word of God and the knowledge of the same is as it were the key that opens this doore so named Luke 11. clavus scientiae the key of knowledge and as knowledge is the key so is prayer as it were the ring or hammer wherewith we knocke the very terme being used Matth. 11. where our Saviour exhorting unto prayer saith pulsate knock and it shall be opened which may teach all Christians to take this hammer of prayer and therewith knocke and call upon God that he would be pleased with the key of knowledge to open the doore of faith that so they may have entrance by the way of life into the Palace and Paradise of Heaven This is the excellencie of prayer How shew you the necessity thereof It is such that whereas Darius Dan. 6. made an edict that no man for the space of thirty daies should make any petition to God or man save to the King only yet the Prophet Daniel chose rather to be cast into the Lions den then to forbeare so long the so necessary exercise
of prayer The simple necessity whereof will soone appeare if you but take notice of 1. Our manifold wants both of outward blessings and eke of inward graces 2. Our manifold evills both of sinne and punishment 3 Our manifold miseries flowing both from temptation and tribulation 4. Our manifold dangers for what Saint Paul speakes of himselfe 2 Cor. may be found true of all Christians That we are in perills of robbers in perills of waters in perills by our owne Countrimen in perills by the heathen in perills in the City in perills in the wildernesse in perills on the sea in perills among false brethren c. and since in so many perills O what need have they to fall to prayer The Prophet David in the 36. Psal speaking to God saith apud te est fons vitae with thee is the well of life and if with the Psalmist we liken Gods mercie to a Well or Fountaine then may prayer be resembled to a Bucket wherewith the water of this living Fountaine must be drawne up and as the woman of Samaria in John 4. said to our Saviour in another case the Well is deep and thou hast nothing to draw with c. so may we truly say of this the fountaine of Gods grace is unsearchable deep and you have nothing wherewithall to draw thence the least temporall or spirituall blessing save only this bucket of prayer for what Saint James speaks of saving wisdome in particular If any man lacke wisdome let him aske it of God in prayer is undoubtedly true of all good things whatsoever for they all descend from the Father of lights and therefore if we lacke any of these we must aske them of God in prayer and comming by faith to God the inexhaustible Fountaine of goodnesse use prayer as a conduit pipe to conveigh the sweete and saving streames thereof unto your souls And lastly if Saint John Apoc. 4. rightly compare this world to the sea then may we with Saint Chrysostome nor lesse aptly liken prayer velis remis to the sayles and oares that shall waft us through the turbulent sea of this world and as mariners never leave plying their sayles and oares till they come to the haven where they would be no more can we leave plying these our devotions till wee come to that haven of happinesse which wee expect to arrive at in the heavenly Canaan and thus the necessity How then more shown the force and efficacie of praier Many excellent things are spoken in Scripture to set forth the power of prayer as that it both shuts opens heaven for Elizeus was a man subject to like passions saith James as we are and he prayed earnestly that it might not raine and it rained not on the earth for the space of three yeares and six monthes and he prayed again and the heaven gave raine c. yea prayer commands the whole host of heaven for at Josuahs prayer the Sunne stood still in the valley of Gibeon and the Moone in the valley of Ajalon prayer hath staid the fury of fire and hath made iron swim upon the water prayer hath made the barren wombe fruitfull as in Luke 1. Zacharie thy prayer is heard and thy wise Elizabeth shall conceive and beare a sonne prayer cures the sicknesse of the body as James 5. Is any man sicke let him call for the Elders of the Church and let them pray for him and the prayer of faith shall save the sicke and prayer cures the sins of the soule too as David the publican the theefe upon the Crosse and many others who as soone as they prayed were pardoned to passe over a world of instances the singular power of prayer may be discovered to the full if you will ascend but these three degrees first that which subdues all slesh living viz. death yeelds notwithstanding to the force of prayer seen in the Shunamites childe Lazarus the widowes sonne of Sarepta the Rulers daughter and some others who by the vertue of prayer have beene raised from death and restored to life Secondly the Divell who in Heb. 2. is said to have the power of death is not withstanding vanquished sometimes by the power of prayer as in Matth. 17. where our Saviour saith expresly this kinde of Divells goe not out save by prayer and fasting not by fasting alone for fasting without prayer is but an image of holinesse and picture of hunger but it is prayer quickned with fasting that must do it Thirdly and lastly God himselfe who hath power over death and the Divell is after a sort overcome by prayer else why doth he call to Moses Exod. 32. to let him alone it seems that the fervent praier of Moses at that time did not only vincere but vincire after a manner bind Gods hands and so hinder him from pouring the viols of his wrath upon the people so in Gen. 32. the Patriarch Jacob by wrestling prevailed against an Angel which the Prophet Hosea expounds of the power of prayer not to think that his bodily strength could prevaile but the truth is as the Prophet speakes by prayers and tears he had power over the Angel and was therefore called Israel and Saint Paul aluding thereunto in Rom. 15. useth the very phrase Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit that you strive together with me in your prayers to God who was that Angel he would have them wrestle for so the word in the original properly signifies with God by praiers this the force of prayer which is of faith as Heb. 9. and 10. and James 5. may be seen at large and thus appeareth the excellent dignity urgent necessity and wondrous force and efficacie of true prayer What other godly directions have you concerning prayer For the manner of it whether privately as very necessary or publickly so most fitting as by the Church the houshold of faith so in the Church the house of God who saith My house shall be called the house of prayer good reason that it should be 1. Vniversaliter as concerning all generally by all persons in all places and at all times on all occasions but especially in the great congregation 2. Vnanimiter with all unanimous consent in all charity and concord and so in the spirit of nâ—ity and bond of peace 3. Vniformiter by outward action and gesture testifying that inward concord and consent of minde as it were Saints on earth taking patterne from those in heaven the blessed Saints and Angells and Elders there all joyntly doing the same thing all of them together rising standing bowing â—alling to the earth casting their Crownes to the ground singing Hallelujahs of glory honour and praise to God and to the Lambe for evermore that so his will may be done in Earth as it is in Heaven 4. Ferventer with ardent zeale and affection to the glory of his great name 5. Frequenter at all fit times omitting no opportunity when
others good 9. Uncharitable that hate or love not their brother 10. Hard hearted and cruell or disdainfull that scorne or pitty not others 11. Malecontented that doe enjoy nothing as not content with any thing 12. Idle and sloathfull oppressors and theefe deceiver c. that get not their owne but others bread 13. Unthankfull and they that trust in riches or the arme of flesh and never truly depend upon God to aske or receive it of his gift and so in generall we see all ungodly and ungracious men faile in this as most of the other petitions 20. What pray we against Against both 1. Extreame poverty or want of necessaries 2. Want of quietnesse content peace and other comforts of life 3. Unseasonable weather 4. Invasion of enemies 5. Sicknesse and mortality whereby deprived or cannot comfortably enjoy Gods blessings 6. Idlenesse covetousnesse 7. Worldly care 8. Discontent uncharity whereby wee get not or use not our goods lawfully 9. Too much fulnesse whereby in pride or vanity and excesse we forget God and all moderation of daily bread and abuse his blessings and our selves 21. What in the letter hereof expressed 1. The petition for our selves to obtaine such our daily bread and a blessing upon it 2. The intercession for others for the same grace and gifts from God to bee granted there with us What intimated I. A confession of 1. God the giver of all goodnesse and so of his continuall graces to us in giving us c. 2. Our duty to beg it daily at his hand Our defect and neglect of this duty II. A deprecation against all extreame want and poverty or other hindrances of enjoying our daily bread III. Thanksgiving and praise for 1. For all benefits and blessings in generall or speciall received 2. Deliverance from adversities and want Hope of being heard in the continuance and comfortable enjoying c. 22. How summe you it up together in order I. Our confession of 1. Gods bounty that O Lord that every good gift and every perfect giving commeth downe from above c. and that thou clothest the Lilies and feedest the young Ravens that call upon thee 2. Next our duty the eyes of all things looke up and trust in thee O Lord for thou givest them meat in due season thou openest thy hand and fillest all things living with plenteousnesse 3. Defect too often O Lord wee have gone away from thee and have not looked up to the hils from whence commeth our helpe II. Petition Be mercifull unto us O Lord and give us this day our daily bread III. Intercession Shew us the light of thy countenance give thy blessing unto the people IV. Deprecation defend us O Lord from want and let there be no decay no leading into captivity and no complaining in our streets V. Thanksgiving and praise 1. Happy are the people that be in such a case yea blessed are the people that have the Lord for their God 2. We will also tell of thy mercies and sing of thy praise without ceasing 3. In assurance of thy grace we will trust in thy salvation yea Iacob shall rejoyce and Israel shall be right glad 23. What the second petition for our selves The fifth in order forgive us our trespasses as we forgive c. wherein we aske forgivenesse of all sinnes errors and offences against God or man as we are in charity affected and in repentance humbled and ready to forgive others without which condition of charity and repentance in faith it is impossible our sinnes should be forgiven 24. What the order of it After asking good things from God our daily bread we are hereby put in minde what is the hindrances of his blessings our sinnes and so taught to desire the impediments may be removed whereby his blessings may more freely descend for our sinnes are a separation of our soules from God and of him and of his favour from us which that it may be removed and we reconciled we pray forgive c. 25. What herein contained 1. The petition wherein the Action forgivenesse Object of our sins 2. The conditions as we forgive them that c. 26. What meant by forgivenesse Gods absolute remission of sin both in guilt and punishment and blotting it out of his booke and remembrance that it never rise up in judgement against us to shame or condemne us with the meanes whereby we desire it gratiously effected in us therein considered I. The giving of his graces of Faith and Repentance Humility Confession II. Forgiving the Guilt of sin spotting the soule Punishment deserved in his anger Death temporall and eternall III. Acquitting us by 1. Applying Christs merits to us 2. Accounting and acknowledging us just before him 3. Renewing our decayes by his Spirit by sanctification and holinesse 27. What meant by sin or our debts Our offences against God or man for which we owe satisfaction and so become debtors which debts we are never able to satisfie and so we pray for forgivenesse of those sinnes offences or debts of ours being so many and so grievous both against God and men 28. What sorts of these debts are there I. Against God many and infinite ones in number and greatnesse as 1. Errors 2. Ignorances negligences 3. All manner of breaches of his Law both in thought word and deed II. Against superiours in disobedience III. Against equalls in love and and charity IV. Against inferious in uncharity and want of mercy V. Against our selves by our intemperance error and rebellion Or we are debtors To God owing love and duty To all superious owing obedience To all men owing justice in love unicuique suum reddere To enemies to put away anger and forgive injury To our selves owing abstinency from ill that hurts the soule by which we are to be rightly ordered towards God our superiours our neighbours our enemies our selves and ought to render every one of these their due or we be else debtors to God and men and sinners against God especially in every of them as breakers of his Commandements 29. Why say we our trespasses As most sensible of our owne sinnes which doe in number passe the sands or the haires on our head in number and are innumerable as the Psalmist speaketh and which may be a motive to us both 1. To forgive others since we have so many sins to be forgiven at Gods hand 2. To pray also for the forgivenesse of others sins which we will if we have either charity or sense therein of ours or others misery 30. Why adde we that condition 〈◊〉 we forgive c. To teach us that without charity as well as saith it is impossible to please God or obtain our prayers to be heard or forgivenesse at his hand therefore if we ever hope to obtaine our prayers we must be in perfect charity and able truly to pray for our enemies perfecutors and slanderers and forgive them that trespasse against us 31. What if we doe not forgive them We may
to the sensure reverence to the action and proceedings and love to the person being so reconciled by their holinesse and integrity that it were hard to say whether the power of the keyes were more solemnly in those primitive times exercised or more reverently and religiously esteemed which so in our Lyturgy acknowledged is the cause that there that discipline is wished as so well worthy and the Church without it seeming defective to bee restored which worthy our consideration more plainly and fully by the practise of those times faithfully described places of their abstenti and penitents at or in the Church with the degrees and manner of their admission againe after penance discovered may be demonstrated 55. How was that Being abstenti cast out or excommunicate for any notorious crime they might not presume to come into the Church to the Prayers or Sacraments but were to tarry at the Church doore where they might and must humble themselves and pray those that entred to pray for them lachrimas legatos mitterent but at time assigned after some part of their penance and sufficient tokens of their humiliation shewed admitted into the Church yet went no higher then with the Catechumeni till they obtained imposition of hands from the Bishops and Elders or Priests and were so preferred to a higher place yet then neither whiles the rest of the time of their abstention or penance lasted which thus we see was not precipitated or negligently hudled over all done in a day and to spare might not come to partake of the holy mysteries but stood to difference their state from the others behinde the fideles whiles they kneeled to receive the Sacrament thus held off till lastly after full performance of penance admitted againe to the Sacrament and whence it seems that order of standing in the Church and doing penance as some print of the footsteps of that ancient practise is derived and yet remaining in our Church 56. There were many degrees of their remission then Yes and as severall stations of theirs even more then of the Catecumeni's admission which were many e're their full readmission as turpius ejicitur quam non admittitur hospes so their fall accounted so foule even below the state and case of the not yet baptised for it gave more offence then any ignorants or unbeleevers wants of that they never had such their deserting the graces obtained and thence their 1. Station without the Church door to humble them and shew them their estate 2. Their station but with the Catechumeni till imposition of hands from the Bishop and eldership obtained 3. Their station behinde the sideles so staying a while ere fully readmitted to 4. Their pristine estate and place if ever so admitted as some Priests that fell were never fully admitted to their former estate and places instanced in Ecclesiastique Stories and writers in Novatus Trophimus and others and this course so strictly observed in those times that even Emperours as Theodosius and others did come and re-enter this way by humble contrition and penance when they had fouly fallen and offended this the strict discipline and order of those primitive and purest times 57. What principally observable in this absolution 1. The Author and prime actor God originally in his holy heaven having supreme authority Esay 43. 25. 2. The Instruments his Church and Priests or Ministers in it exercising that power Privately on private humiliation for offences Publiquely on more publique scandals 3. The manner and order of it in his Church and by him prescribed to his Church and servants Declaritivè Ministerialiter Yet authoritativè also as before declared where after preaching and instruction to informe the conscience succeed the execution of that office and proceedings in the exercising the power of the keyes 68. How many sorts of forgivenesse here intimated 1. Both by God or at his hand in the first place 2. And men either First as his Vicegerents in his Church and auauthorized by him Secondl the parties themselves whether offending or offended both being enjoyned to forgive and aske forgivenesse by that manner of the petition as they desire forgivenesse at Gods hand whether by himselfe or the ministery of his Church so we are taught forgivenesse to bee differenced as it is either Authoritative originaliter from God and by God himselfe Authoritative ministerialiter from God in his Church by the Priest Charitative fraternaliter by and among men mutually as fellow servants one of another but for his sake and this principally respected here in this petition 59. What desire we then herein That we may have 1. Knowledge of our sinnes and the infinite number weight heinousnesse c. 2. That we may have grace to acknowledge them be humbled for them aske forgivenesse of them effectually 3. That we may have justification in remission of sinnes imputation of righteousnesse 4. That we may have sanctification in a holy course of life 5. That we may have charity to be ready to forgive others to testifie the true and unfained desire we have both of their and our good 60. What opposite to this 1. All blindenesse and hardnesse of heart without knowledge 2. All presumption and groundlesse confidence without grace 3. All despaire and distrust of Gods mercy without faith 4. All arrogancy and pride of merit without worth 5. All hypocrisie and dissembled sinnes without repentance 6. All open and notorious sins and prophanenesse without conscience 7. All desire or study of revenge and all malice and uncharitablenesse without promise or hope of obtaining forgivenesse for our selves 61. What in the letter here expressed 1. The Petition forgivenesse conditionally as we forgive others 2. The Intercession for others though with more sense of our own yet some sense also of their misery as we remember for our parts to forgive them 62. What intimated I. Our confession of 1. Gods power to whom it belongeth to forgive or punish sin 2. Our duty to submit and aske forgivenesse 3. Our defects in sinning and offending against this duty 4. Our defects in asking forgivenesse II. Our deprecation against Sin unfaithfulnesse and offences Hardnesse of heart uncharity and not forgiving others III. Our thanksgiving and praise for that 1. Desire of grace and forgivenesse in some measure apprehended 2. Hope of further assurance both to our selves and others that our sins are forgiven 3. Blessednesse imputed to them whose sinnes are covered and so of the Saints 63. Summe up these together in order I. Our confession of 1. Gods almighty power and authority that to thee O Lord it onely belongeth to forgive sinne and iniquity and there is mercy with thee and plenteous redemption and therefore shalt thou be feared 2. Our duty whom have we in heaven but thee thou shalt deliver us from all our sins 3. Of neglect we have gone astray like lost sheep and have not returned when thou didst call II. Our Petition Lord be mercifull forgive us our offences
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
and so for obtaining of vertue 6. As in the sixt Petition or sixt and seventh Petition Lead us not c. we desire most expresly not only the avoiding of all sinne and wickednesse but all temptations and provocations or allurements to it as the way to it to be delivered from all evill in all the parts and members of the same and so for all virtue grace and godlinesse 16. It seemes then spirituall matters are desired in every one of the Petitions It is true as most worthy our prayer to aske and the giver to bestow and as every Petition either primarily in the full scope of it or secondarily even for our good respect the glory of God 17. And so in every of the Petitions all virtues desired to be 〈◊〉 and sins to be removed It is true also either in the full scope direct intention of most of them or of necessary consequence as in the fourth Petition as the exercise of one vertue cannot be rightly and truly had and possessed without the habit or generall inclination to all of them the vertues are so nearly united and chained together and as without planting of the same and supplanting of vice in generall wee can never truly aime at the glory of God which ought to be the scope of every Petition as we are taught also by the conclusion For thince is Kingdome power and glory for ever and ever 18. Is the conclusion therefore added Yes assuredly and even full as directly for the reason of our desire and petition as for the ground of our confidence to be heard if not more as their precedency in order seems to imply That primarily for the ground or reason of our desire That secondarily in order or the ground of our confidence we say For thine is the Kingdome power c. And for certainty of it adde Amen 19. What followeth The fifth and last part of the Catechisme concerning the doctrine of the Sacraments PART 5. Of the SACRAMENTS SECT 1. Of the SACRAMENTS in generall Quest. 14. the doctrine of the Sacraments their necessity use and utility described our Sacrament of the Gospil in the new Testament succeeding those of the Iewes under the law in the old testament and as seales of the new covenant in effect the same with them The covenant and what the substance or matter manner and circumstances of it and how under the Law and the Gospel distinguished as also what are the parts who the parties to the Covenant and the instruments or records of it The two Testaments where first considered the Author penmen and publicke Notaries of the old Testament with the signing sealing and delivery thereof the witnesses to the same and so of the new Testament likewise the Author penmen signing sealing and delivery of it and witnesses described the scales of it and the graces conferred the Sacraments the order of whose doctrine is here to be observed with number of them and how two only so primely and especially from all antiquity acknowledged the definition parts and other circumstances of the true and prime Sacraments observed and with the others compared both in generall and in particular matrimony confirmation extreme unction or avealing penance and holy orders by us acknowledged though not Sacraments for either Godly estates 〈◊〉 course of life or holy religious actions and ceremonies in the Church piously to be used and practised and so divers other holy and religious action and ceremonies may be observed though not Sacraments accounted but these two in all respects primarily by all accounted Saoraments 1. HOw many Sacraments hath Christ ordained in his Church Two onely generally necessary to salvation 2. Why say you generally necessary For their generall acceptation and use in the Church As generally appointed by the Lord himselfe for the use and benefit of all As generally received and to be received by all according to his command As generally necessary in the respect except we will run into contempt 3. How is the necessity then A necessity absolute in respect of his command of conveniencie if they may be had A necessity peremptory under paine of disobedience and contempt if they may so be had A necessity respective in regard of the utility of them profitable to salvation 4. How is the utility of them As they are a meanes of grace in the holy use of them and seals of it well used and as in that respect profitable so in that profit also necessary to salvation as aforesaid 5. How are they to be accounted of then As Conduits or comfort and graces by them conveighed to the soul. As seales of grace it selfe to the hearts of the faithfull that receive them duly As seales of the covenant of grace in generall to the Church in particular to each faithfull person and so comming in place of the old Sacraments 6. How come they to be so As the Covenant of Grace commeth in place of the old Law new Testament succeeding instead of the old and to revealing thereof and the Gospel of faith perfecting the Law of workes so these our Sacraments of the Gospel instead of the old Sacraments of the old Law and of the Jewes 7. How succeed they then Baptisme in the place of Circumcision and instead of the Paseall Lambe the Lords Supper and sorepresenting them 8. How doe they represent the former In the vertue and efficacie as wel as the intent of their action 9. How in Baptisme seene In that Baptisme is as Circumcision was for admission into the Church and as Baptisme by washing Circumcision by cutting off the foreskin both intending the purging of the filth and corruption of the flesh 10. How in the Lords Supper As the Lord himselfe is the true Paschal Lamb and that former a shadow of this later and so in The 1 Paschal lamb considered the Nourishment and feeding the body and seale of faith to the soule Memorizing their 1. Passing out of Egypt 2. Deliverance 2 Lords Supper or Paschal Lamb Passover Nourishment food of soules seal of the better covenant Memorizing our Spiritual deliverāce Passage from Egypt to Canaan Or Bondage of sin to favour and grace 11. What meane you by Scales of the Covenant Externall signes exhibited for confirmation of Gods covenant and promises made unto his people 12. What is a Covenant A promise or stipulation of parties between themselves of certaine agreements on either hand to be done or performed which as it is Agreed upon it is a covenant Confirmed or Recorded witnessed sealed or the like declared publick instrument or testament 13. What required in such covenant the Parties to such covenant or instrument The conditions and matter or agreements between them Recording publishing Ratification and signing Sealing and delivery Of it with witnesses testimony of the same 14. How are these observed in Gods covenant All of them precisely found in the covenant of God with us his people as wel in the covenant of
Prophets and holy men that had beene since the world began to whom the promise still made or confirmed 38. Who was the Mediator in that Christ one and the same for ever though Moses the type of Christ then seen in his stead to stand between God and the people and making atonement yet Christ so in Moses and to the Fathers in many types and shadowes shewed and to bee seene and Mediator for all flesh with the Father now eternally 39. Who the Authour in the new Testament God the Father also in Christ the Mediator promiser and testator of his mercies and blessings to all his people that observe his Law 40. Who the other party All the faithfull his people on their parts promising to observe his Lawes especially that royall Law of love by which knowne to be his Disciples as which is the summe and fulfilling of the whole Law 41. Who the Dictator of it God himselfe speaking in Christ and Christ himselfe dictating both that Golden rule of Prayer Royall Law of Love All other necessary ordinances to bee observed by his and confirming of the old that were to be confirmed 42. Who the Penmen Both Christ himselfe in the great letters of his most holy life and actions and bloudy characters on the crosse and of his passion blacke letters of his death and buriall as well as glorious and golden letters of his resurrection ascention and sending his Spirit to the comfort of his and writing his Lawes in the hearts of the faithfull besides other holy Penmen and publicke notaries also 43. Who were they The holy Evangelists Apostles and Apostolicall Writers recording it by the assistance of one and the same Spirit the Enditer who also testifieth the same by continuall witnesses and evidence of power unto salvation to the Elect. 44. How signed With his bloud on the crosse on Mount Calvarie 45. How delivered To his Church the Apostles for them and their successors to preach teach interpret keep the same for the use of the faithfull to the worlds end 46. What witnesses Besides a cloud of witnesses then present and eye-witnesses of it thousands else of glorious Martyrs and Confessors throughout all ages testifying the invincible truth with utmost endeavours and dearest bloud in the power and evidence of Gods Holy Spirit 47. How sealed By the same Spirit to the hearts and soules of the Elect in those visible signs or seals the Sacraments representing his graces as engraven in them and presenting or conveighing and confirming the same to their soules 48. What graces in the Sacraments Answerable to their nature the promise in the Covenant and intent of the former Sacraments In Baptisme the Washing of the soul from sin Admission into the Church New birth and life in Christ. Lords Supper the Nourishment of us in the Church Strengthening our souls in the faith Feeding on Christ the bread of life and in remembrance of his death a mortifying our earthly members by repentance and a quickning of us in the Spirit in him raised from death to life and by him living 49. What is this order of this doctrine of the Sacraments to the rest After the doctrine of faith and obedience in the Creed and the Commandements and prayer set forth the meanes of obtaining grace to obey and please God the better come these seales of grace in the last place that after such teaching of the former and apprehension of them by the intellectuall powers of the soule the goodnesse of God descending even to the comfort of sense confirmeth his graces and promise of them by the use and acceptation of visible signes and elements for tokens and pledges of the same 50. How is the number so few as two Because it pleased the Lord so to appoint it and it is also sufficient and fittest as Being Baptisme our admission into the Church The Lords Supper our strengthening and maintenance in the same 51. How is it that five more have been added Not so rightly or properly but rather against the course and consent of best authority and antiquity 52. How say you so Because onely these two are so especially in Scripture acknowledged by our Saviour appointed and generally received by all required to be received and these only properly in all respects the others but improperly and not by all required to be received or acknowledged Sacraments 53. How appeareth this For that besides Scripture the ancient Fathers and chiefe Doctors generall consent and confesse only these two properly so intended As S. Cyprian lib. 2. Epist. 2. ad Stephanum Si utroque sacramento nasc antur they may be throughly sanctified and Sons of God As Saint Augustine de doctrina Christiana lib. 3. cap 9. pauca promult is facta facilima c. the Lord and his Apostles delivered few for many easily to be done divine to be understood and pure to be observed to wit the Sacraments of Baptisme and the Lords Supper As Saint Ambrose Tertullian Justine Martyr and divers others confessing the same and the others not to be so properly Sacraments nor capable of a Sacraments true definition in the right sense 54. What is a Sacrament then An outward and visible signe of an inward and spirituall grace given unto us ordained by Christ as a meanes whereby we receive the same and a pledge to assure us thereof 55. What here to be observed 1. The matter outward sensible singe and audible forme of words accedat verbum ad elementum fit sacramentum Inward spirituall grace represented and to be understood 2. The Authour ordained by Christ for difference from the Sacraments of the old Law and those improperly so called not having his institution 3. The end of it in respect of the use and benefit twofold 1. As a meanes whereby we receive grace 2. As a pledge to assure us thereof 56. How is it found in the Sacraments In the I. True Sacraments expressely in 1. Baptisme the 1. Matter Outward signe element And forme of words Inward grace 2. Authour Christ himselfe and his institution Go teach and baptise in the name of c. 3. End meanes pledge seal of grace 2. Lords Supper the 1. Matter in the outward sign form of words grace 2. Authour Christ himselfe and his institution 3. Ends a meanes pledge and seale of grace II. Others not so 57. How shew you it particularly of them In Matrimony Neither Authour Christ but institution of God in Paradise and in and by nature not grace Matter no visible signe prescribed or forme of words especially by our Saviour appointed End Not pertaining to all but onely who have not the gift of continencie may marry Not meanes or seale or pledge of any grace thereby promised or obtained but a holy estate of life in all that godlily enter into it and necessary for some but as Durand saith to speake strictly or properly no Sacrament 58. What of confirmation As saith Alexander Hales par 4. q. 24. neither did the
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
Church in the administration of the Sacraments and admission of Converts to Baptisme and Penitents into the Church and participation of the other Sacrament in primitive times especially and even when whole Nations were converted to Christianity and baptized As this also a preparation by the description of the holy Table or Altar-place of it ceremonies and reverence used at it to the doctrine of the Sacrament of the Lords Supper coming next to be handled Yet once more ere we passe this Sacrament what is meant by these words used in the ceremony In the name of the Father c. By the Name of God as all Divines teach is understood not onely that Nomen ineffabile Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as written with foure letters and by some corruptly pronounced Jehovah instead of Jaha or Jâ—hu and usually read Adonai by the Hebrewes themselves and others by their directions but all other the glorious titles attributes and holy meanes whatsoever whereby any noâ—â—â—â—s of the divine Majesty are imparted and the knowledge of God in any sort derived unto us and so by them as farre as humane frailty will permit God himselfe made knowne unto men And as his attributes of Mercy Justice Goodnesse and the like seeming accidentall attributes are yet â—o essentiall they are his very essence and God himselfe Nullum accidens in Deum cadit quicquid in Deo est essentia est so much more his Name and Titles taken for God himselfe all of them together sparkling like rayes from that their center of theirs the divine Majesty which they would expresse to our knowledge thus God himselfe meant by his name and by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name is ordinarily accepted for God himselfe absolutely as the chiefe meanes of our knowledge of him which yet hath a twofold consideration as what is either passive received or active set forth byus which knowledge passive received or in the receiving may perhaps properly pertaine to the third Commandment and exposition of the name of God there as the same passive in the setting forth and acknowledgement of it may pertaine to this place and perhaps both to the first Petition of the Lords prayer wherein we desire Gods Name may bee hallowed which we may well interpret by all holy meanes of receiving this knowledge of him as well as setting it forth and acknowledging of it to his glory and in this last sense here properly understood that the person is baptised in the Name that is in the 1. Power and authority 2. Confession and acknowledgement 3. Honour and praise 4. Love and feare Of the divine Majesty of the Father the Son and the Holy Ghost the great and glorious mystery of the Trinity so revealed as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name and that saving Name Jesus Emmanuel and other names of God the same and other mysteries are no lesse emphatically then sweetly shadowed and included In what manner Thus the name expressing the divine Majesty or all meanes of the knowledge of â—t thereby expressed and all saving health springing from that knowledge or as Nomen est nota rei and the Sonne the Character of his Fathers glory how fitly may the Sonne the Saviour Jesus the center of the Trinity and of our salvation the Father saving by the Sonne actuating it by the holy Spirit to whom committed the dispensation of Faith and treasury of all graces here shadowed under this Name for the name above all names for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai the Epitheton of the Father may seeme to import the fountaine of his all-sufficiencie and power as it doth right so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name above all names at which every knee should bow imply the character of the brightnesse of his Fathers glory as it importeth also the Word the Wisedome the Way the Truth the Light the Life of all saving health and knowledge whence all saving health derived and as sweetly suiting with the rest and sympathizing with his nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekina shadowing unto us the overshadowing power and goodnesse of that holy and blessed Spirit the dispenser of all divine graces and so all of them together the Trinity of the persons in the unity of the divine Majesty whereby showne as opera Trinitatis ad extra so essentia ad intra bein indivisa the Unity in Trinity and Trinity in Unity mysteriously included in the Name above all names that saving Name Jesus with the revelation of which Name the whole Trinity was also revealed in that Emanuel to all mankinde and which so great a mystery as desired to be looked into by Angels but hidden from all former ages was with him and in him manifested to the world And no wonder if so great mysteries should be in that great and glorious Name involved when in the very name of Antichrist and character of the Beast so deep mysteries are found included For as great is the mystery of godlinesâ—e deep Gods counsels and secret his judgements past finding out so we may observe great are the depths of Satan strong the delusions of the Divell and as hideous as intricate the mystery of iniquity How is that mystery or name of the Beast and Antichrist meant or explained The Divell is usually tearmed Gods Ape so where God planteth his Church he will strive to erect his Chappell hard by And as God will set up his Christ upon his holy Hill of Sion so he striveth to set up Antichrist not onely in his owne Chappell but in the Church of God as much as he can poluted by him and whereas Christ hath his true Prophets and true wonders wrought by them in the power of God so Antichrist working by the power of the Beast hath his false prophets working lying wonders in the power of the Beast and Dragon and delusions of the Divel and thus as Christ to Antichrist Gods truth to Satans delusions and Gods counsels to the depths of Satan we may behold who the mystery of iniquity working by Antichrist and the power of the Beast are opposed to the mystery of godlinesse wrought by God and in Christ revealed as Contraâ—ia juxta se posita magis elucescunt God advancing his Christ the truth and godlinesse in his Church the Divell that Beast of the field in Paradise the old red Dragon for his bloudy designes and falling Angel for his pride striving to set up Antichrist and all spirituall wickednesse even in the high places as high as Tribunal Ecclesia the very pulpits if his false prophets can get into them to sow their seeds of Heresie Atheisine and prophanenesse and for his name literally it is plainly understood of his opposition to God and his Christ but for his name so mystically expressed by numbers or rather inveyled in them that have busied so many thousands searching eyes industrious wits and judicious heads to pry into them to finde out the mysterie it may
wine is prepared by 1. Cutting downe 2. Casting into the 3. Wine-presse 4. Troden with the 5. Feet 6. Powred to be drunk used So Christ was Cut down for us Cast into and troden in The wine-presse of his Fathers wrath for us Troden under the feet of the contumelious Jewes and others Powred out his soule and bloud for our sakes like water shed on the earth that we might receive the comfort 6. How receive we the comfort As in the creatures of bread and wine though we have them in abundance the comfort onely is by Gods blessing so in this bread and wine though the signes or symboles of it be had it is the grace of God that giveth the true comfort sanctifying them and applying them indeed in the nourishment of the soule to whom we must looke up for a blessing in the use of the Sacrament 7. How was he the Paschall Lambe As by whose bloud on our door-posts the destroyer cannot hurt us and hereby we delivered have power to passe out of the Aegypt of this world into the land of Canaan in heaven 8. How or why minde we his death As he was threshed and troden downe to death for us that deserved it his body broken and bloud shed and soule powred out for ours that ought to have beene so eternally the punishment of our sins was so heavy on him that he was bowed downe to the grave whereby in his stripes we are healed and so with thankfulnesse are to remember his death 9. How was there in his death a sacrifice As his body and soule was made an offering for sin propitiatory by the worth of it for the sins of the whole world as more worthy then the whole world and all creatures being in the Person of the Son and Creatour God and man and so in this one sacrifice of which all other sacrifices were but shadows and types they all had their end and this was the end and substance of all both the Lambe slaine every morning and evening for a dayly and continuall Oblation the Paschall Lambe the Scape-goat the many other sacrifices and bloud shed for propitiation figuring Christs bloud that was to be shed the price and redemption of all our bloud herein and hereby in the Sacrament remembred 10. What was the use of those often sacrifices 1. To expiate and do away sin and so commanded 2. To sanctifie those that were uncleane or infected with leprosie defiled by any other uncleannesse Legall or Ceremoniall 3. To prosper weighty attempts as Saul when he was to fight with the Philistines 1 Sam. 13. 8. 11. Is Christs sacrifice effectuall to this Yes more fully and abundantly in every respect For By it sin is fully expiated his bloud cleanseth from all sin 1 Joh. 1. 6. By it we are sanctified thorowout both in soules and bodies prayers and all our actions and other things sanctified to us in him By it all things made prosperous and a blessing to both soule and body in life and death through him 12. But how was he a sacrifice As his crosse was the Altar whereon offered suffered As himselfe the Priest that made the Oblation As his humane nature the Creature offered of that infinite worth as united to his Divine Nature As his precious bloud the bloud shed in the offering that ought to have purifying power in bloud As the fat fuming up the sweet perfume of his merits by which sacrifice thus offered he obtained eternall Redemption for us Heb. 7. 27. and 9. 12. 13. What the benefits we remember herein The sealing and confirmation of his Covenant and graces The strengthening of our faith The câ—mfort and nourishing of our soules The union with Christ and God The communion with all Saints the whole Church Of which more hereafter 14. How said you the perpetuity of memoriall noted As it is the continuall remembrance of his death so in the institution commanded and worthy by all good Christians to be used and remembred as the most beneficiall action that ever was done for mankinde worthy to be remembred everlastingly that maketh him live to eternity 15. But doth not Baptisme represent this also Yes but not so fully and powerfully as this Sacrament it being in that a secondary end to shew that by our washing remembring it on the by but in this Sacrament the full end scope and intention of it 16. What prescribe you then for the end of this Sacrament The 1. chiefe end the confirmation and seale of faith and graces unto us whereby the testification of the union with God and Christ communion with the Saints 2. Other ends also to be conâ—esired 1. As testification of our obedience and saith used 2. As solemne thanksgiving and praising God therein so called an encharisticall sacrifice 3. As confession and celebration of the memoriall of Christs sacrifice 4. As bond of love among the visible members of Christs Church so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or festum charitatis 5. As meanes of more solemne celebrating the publicke meetings and drawing them together so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. As publick note of distinction to the Church and faithfull from all others as also the other Sacrament 7. As recordation of the many benefits of Christs sacrifice called to minde and continually renued in our remembrance 17. How is it then said before the end only a memoriall Because in the memoriall of Christs death and sacrifice all the rest both chiefe and other ends for which it is either instituted or so often so used may seem after a sort to be included 18. How doth it agree with baptisme In the chiefe end the sealing of grace and of the Covenant in generall and divers other particular ends as the testifying our faith obedience thankfulnesse the note of distinguishing between the faithfull and others as well as after a sort also remembrance of Christs death by our being washed in his bloud 19. How differeth it from Baptisme Very much in many things as in 1. The ceremony and externall rites action and elements 2. The signification of them and manner of it in Baptisme a washing in Christs bloud the other a feeding on him and so a communion and participation of Christ and his merits 3. The proper ends baptisme to admit us regenerate renue us The Lords Supper to nourish strengthen conserve us in the Church 4. The order of them Baptisme first the Supper after and not otherwise 5. The person using baptisme all regenerate even children the Lords Supper only those that can acknowledge and remember the benefits and reason of it 6 The manner of use of baptisme with faith and repentance the Lords Supper besides them with confession also commemoration thanksgiving had so only of those in yeares 7. The usurpation of them baptisme but once as once admitted into the Covenant though often renewed by repentance never iterated the Lords Supper the oftner used the better for continuall nourishing of us and commemorations
if all Isreael and the Priests as before noted without touch or staine of Idolatry could or might and did worship as well as David and Daniel towards the holy Temple towards the mount the cloud the pillar of fire the Tabernacle the Arke Oracle and Mercy-seat where yet were Images of Cherubims and Palmetrees Exod. 37. 7. and 1 King 6. 23. 32. how much more we before God in his Church and to him towards his holy Table his Altar Mercy-seat and mysteries there tokens of his graces and presence and where he hath no lesse mercifully promised then powerfully performed his promise and manifested such his goodnesse and gratious presence yet firmly looking at him so graciously promising and performing or his promises and graces in the things shewed and performed not the bare things nor boots it to cavill or say thus the Heathen or any Idolaters might palliate their Idolatry it is farre otherwise with them besides the difference of the worship before noted who terminate their worship even divine in the thing on their Altars or under the thing shew a false god Wherein it is terminated as Dagon Molec Anubis Osyris Jupiter or a creature or Divell as some Heathens and Indians yea sometimes such wicked men and caitiffes As a noble Christian Lady told a heathen tyrant and persecutor worse then the wretches that did or commanded sacrifice to them as she asked him if he would willingly be counted so beastly blind bad or blockish as Vulâ—an Plutus Mercury Stercutius nay Mars himselfe or his wife as Venus or Flora so infamous for lewdnesse theeves and stales of theft or strumpets thus the case far different though even in the best things we may note the Divell as it were Gods Ape and hereby perhaps in his divelish policy seeking to disparage and disgrace what were good by such his apish imitation which yet are and ever shall continue holy and his devices frustrate soon as discovered 59. Why doe we worship generally towards the East Not as having it from the Gentiles or Persians adoring the Sun rising but according to the position of our Churches and that originally from antiquity derived as placed opposite to the sight of the Jewish Temple and Synagogues that looking to the west or Sun-set were so to end and had their Sun-set as this Son of righteousnesse our Saviours rising or his setting in the flesh with that their Temple but brighter rising againe by his glorious resurrection and ascention so ours looking to that Son-rising and to the East towards the face of Christ as he was exalted on that Altar of his crosse looking from Mount Calvary West and as the Temple stood which was to vanish from the Temple or with the sight and posiâ—ion of it a looking westward towards us and our Church and so we and our Churches on the opposite part as it were over all the world looking East and towards him in his rising and that Temples declining whence we thus with antiquity as well as authority commanding it and good reason and Religion so enjoyning ordinarily doe our devotions as it is fit according to such prescript and the voice of the Turtle that is heard in our land the voice of Christ and his Church the Spirit and the Bride who thus say come and whom we ought to heare and not the voice of Babell or confusion of tongues that would pervert all things the voice of Schisme and Sedition whence flow disorder and dissention kindling the flames of contention and rebellion or sowing the seeds of discord Anarchy and confusion 60. This may then serve for answer to them also that aske why we worship towards the upper parts of the Church and Altar It may from such position and site of our Churches or if it content them not we may thus farther return and retort it against them that urge at it or against it by so questioning it why do they rather use reverence to God at the Church then any other place but because of his more presential apparance or gracious presence as themselves confesse there then any other place esteemed so within the Church for the same reason as more excellent tokens of his graces and gracious presâ—nce there in those places then any where else exhibited doe we so tender there our humblest reverence and devotions to him memorising thereby his graces and goodnesse that we acknowledge there represented to our eies and mindes oâ— eies of our minde and devoutest consideration in these places and things which how can we fitly remember or acknowledge but in the most dutifull and submisse manner and gesture and with such reverenciall respects in token of our duty thankfulnesse and humility 61. What followeth What preparation is required of us for the due receiving of so great a mystery and the graces of it set forth in the last question and answer of the Catechisme SECT IV. Of our preparation to the Lords Supper The preparation we arâ— to make before receiving by a due and conscionable examination of our selves and our faith charity and repentance with convenient motives and consideration to stirre us up and invitâ— us to the same taken the types excellency and other the wonderfull graces and effects of it as well in holy Scriptures testimony as else by the secret working and speaking of Gods secret spirit to our souls and â—â—nsciences manifested and revealed whence also we may finde many and excellent Elogia or encâ—mions of the same and the comforts we receive thereby and learne what we and our soules or we in soule ought to say thinkâ— and tâ—stifie of the blessed â—aorament if we be indeed worthy Receiverâ—â— So as our Preparation by repentance the examination of the truth of it in our loathing dotesting of sin and lonâ—ing desire after Christ and his righteousnes our preparation by faith in examining the truth evidence ground and fruit of it the excellency of this excellency of this faith seen in the operations of all parts of both body and soul work by love towards God and charity towards men enflamed with good and holy desires and zealous of good allions Whereby worthy receivers or so much deficient as falling short or deficient in this to be accompted and so all possible means before and reverent gesture behaviour and holy Meditations at the time oâ—â—eceiving to be used as after receiving a due serious and thankefull recognition of this benefit and Gods mercies and blessings in Christ with prayâ—rs and pious meditations to be used and all opposiâ—e vanity and prophanesse avoided 1. VVHat is required of them that come to the Lords Supper A due preparation to be rightly disposed both before at and after the receiving of the same 2. What is this preparation To examine themselves whether they repent them truly of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Jesus Christ with a thankfull remembrance of his death and be in charitie with all men 3.
s. 3 q. 37. vid. Name of God L Lawes and their soverall sorts p. 3. s. 1. q. 6. and Law how written ib. q. 42. Law and its use p. 4. s. 1. q. 10. Last â—udgement p. 2. s. 9. q. 5. Life and eternity vid. Everlasting life Long life how a blessing p. 3. s. 7. q. 62. Lords Supper parts and relat p. 5. s. 3. q. 4. the mysteriousnesse of it q. 38. c. â—igures and manner of it ib q 47. preparation to it ibid. s. 4. q. 20. Love of God p. 3. s. 3. q. 34 p. 3. s. 13 q 3. Love of neighbour ibid. Lying and falshood vide truth M Magistrates vi Parents Masters theirs and servants duties p. 3. s. 7. q. 38 Marriage p. 3. s. 9. q. 52. Member of Christ how p. 1. s. 3 q. 38. Mysterys of Religion vid. Sacraments and Lords supper Mystery of the Trinity vid. Trinity Mysterious names â—ehovah â—esus c. p. 5. s. 2. q. 76. c. Mystery of godlinesse ibidem Mystery of Iniquity vid. Aâ—tichrist Morality of the law p. 3. s. 6. q. 28. s. 1 q. 25. Murther and the seuerall sorts p. 3. s. 8. q. 6. c. N Names and their use p. 1. s. 2. q. 17. Imposition and change of them ib. s. 2. q. 1 c. Name of God p. 3. s. 5. q. 5 c. p. 4. s. 4. q. 12. how â—hallowed or prophaâ—ed ib. p. 5. s. 2. q. 75. name â—ehovah q. 79. Nativity of Christ miraculous p. 2. s. 5. q. 14. Necessity of Christs humanity p. 2. s. 5. q. 26. O Oaths and vowes p. 3. s 5. q. 25. Obedience active passive p. 4. s. 4. q. 44. Obedience and â—umiliation of Christ p. 2. s. 6. q 4. c. Obedience to Parents and Superiors p. 3. s. 7. q. 13 c. Oppression vid. Stealing Parents p 3. s. 67. q. 18. Passion and sufferings of Christ p. 2. s. 6. q. 27. c. Petitions and division of the Lords prayer p. 4 s. 3. q. 4 s. 4. q. 1. c. s. 8. q. 3. c. Polithisme vid. Atheisme Prayer and the parts p. 3. s. 4. q 34. p. 4. s. 2 q. 3. sorts and other requisites ibidem Preaching and other duties in Gods service p. 3. s. 4. q. 45. p. 5. s. 5. p. 33 â—uty of preachers and hearers Preface of the Law p. 3. s. 2. q. 4. c. other circumstances ibidem Profanes p. 3. s. 3 q. 32. Q Qualification and maner of true prayer p. 4 s. 2. q. 26. Quallity name and nature of the Beast vid. Antichrist R Religion what it is p. 1. s. 1. q. 37. and the truth of it p. 2. s. 2 q. 11. Resurrection and Assention of Christ p. 2. s. 8. q. 9. tipes of it ibid. Resurrection of the body p. 2. s. 12. q. 17. Repentance explained p. 1. s. 5. q. 32. p. 5. s. 2. q. 18. Requisites in Baptisme p. 5. s. 2. q. 27. c. Reverence and Devotion used in prayer p. 5. s. 2. q. 62. and in the church ibidem Robbery vid. stealing Rules for right expounding the law p. 3. s. 2. q. 36. p. 3. s. 57. q. 3. Rules and other requisites of Prayer p. 4. s. 2. q. 28. S Sabbath and sanctifying it p. 3. s. 6. per tot Sacrament p. 5. s. 1. q. 1. c. number and true use ibid. s. 1. q. 50. Sacriledge p. 3. s. 10. q. 33. Selfe murther p. 3. s. 8. q. 37. Servants vid. Masters Service of God and duties therein p. 3. s. 4. q. 44. p. 3. s. 6. q 62. Session of Christ in glory p. 2. s. 8 q. 46. c. and last judgement ibid. s 9. per tot Sins their severall sorts and divisions p 1. s. 4. q. 35. Sin against the holy Ghost p. 2. s. 10. q. 33. Slander vid. lying and Murther Sons of God vid. Father p. 2. s. 4. q. 47. p. 4 s. 3. q. 7. Soul murther vid. murther and lying State of nature and grace p. 4. s. 1. q. 18. Stealing p. 3 s. â—0 q. 9. c. Subjects their duties vid. Kings Sum of the Catechisme p. 1. s. 1. q. 42. p. 5. s. 5. q. 1. and use of it ibid Superiors vid. Parents Supper of the Lord p. 5. s. 3. q. 11. name and benefits p. 10. c. vid. Lords supper Swearing vid. Oathes T Tables of the law and their division p. 3. s. 3. q. 2. Temptations of divers sorts p. 4. s. 6. q. 3. Theft vid. Stealing Title of the Catechisme p. 1. s. 1. per tot Trinity of persons in the Godhead p. 2. s. 2. q. 31. and unity ibid. p. 2. s. 3. q. 20. Truth in charity p. 3. s. 11 q. 9. c. V Union vide Communion Vow vide Oathes Vow in Baptisme p 1. s. 4. q. 2. c. Use of the law p. 4. s. 1. q 9 W Word and will of God p. 1. s. 4 q. 71. p. 5. s. 5. q. 9 vide Bible Worldly vanities and lusts p 1 s 4 q. 50. Worship of God p 3. s. 4. q. 7. X. Initialis litera vacat tanquam nostris exotica and note xpus set for Christus and xpt for Christ generally so taken and is so generally mistaken being indeed the Greeke Chi Rho the first letters of the abreviation of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus a like mistake of some in H. supposed the lattin H. in the other name IHS being indeed the Greek Eta and so they the three first letters of the sacred name Iesus so abreviated Y Younger sort their duty p 3 s. 7 q 25 q. 35. Youth vid. children Z Zeal vid the love of God The Printer to the Reader Gentle Reader WHereas the Authour by reason of sicknesse and other infirmities could not be so present in assisting the Correction as he desired if any small Errata or mistakes have escaped our best vigilancie such as Instruction for Institution favour for savour or some particles as but and in wanting superabounding or set one for another it will be thy courtesie and ingenuity in reading to certifie and amend them the current of the sense as it were enforcing or shewing the true scope of the meaning there intended and as it is I doubt not but thou wilt be glad to peruse it and that with good contentation and comfort so that thou mayest reap both pleasure and profit by it is the hearty desire of him that wisheth thy best good Farewell FINIS