speaking â—… him should be customary and dead and like thâ— Thoughts and talk of Common things and in some degree of Taking of Gods Name in vain CHAP. XXXVII Of the Fourth Commandement Qu. 1. WHat are the Words of the fourth Commandement A. Remember the Sabbath day to keep it holy six daies shalt thou Labour and do all thy work But the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughâ—er thy Man-Servant nor thy Maid-Servant nor thy Cattel nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them â—s and rested the seventh day Wherefore â—he Lord blessed the Sabbath day and â—allowed it Q. 2. Why doth Deut. 5. repeat it in so different Words A. Because the words are but for the sence and â—hey being kept in the Ark as written in Stone and safe from alteration Moses in Deut. 5. gave them the sence and added some of his own explication And nothing is altered to obscure the sence Q. 3. Which day is it which was called the Sabbath in this Commandement A. The seventh commonly called from the Heathen Custom Saturday Q. 4. Why was that day made the Sabbath A. God having made the world in six daies space seeing all Good and very Good rested in his own complacency and appointed the seventh day every week to be separated as Holy to worship and praise him the Great Creator as his Glorious perfections shine forth in his works Q. 5. What is meant by Gods resting from his work A. Not that he had been at any labour or weaâ—iness therein but 1. That he finished the Creation 2. That he was pleased in it as Good 3. And that he would have it be a day of holy pleasant Rest to man Q. 6. What is meant by keeping Holy the Sabbath day A. Separating it to the Holy Worship and praise of the Creator and Resting to that end from unnecessary bodily labour Q. 7. What doth the word Remember signifie A. First it is an awakening Caveat to bid us take special care that we break not this Commandement 2. And then that we must prepare before it comes to avoid the things that would hinder us in the duty and to be fit for it's performance Q. 8. Why is Remember put before this more than before the rest of the Commandements A. Because 1. Being but of Positive institution and not naturally known to man as other duties are they had need of a positive excitation and Remembrance And 2. It is of great importance to the constant and acceptable worship and the avoiding of impediments to keep close to the due Time which God hath appointed for it And to violate it tendeth to Atheistical ungodliness Q. 9. Why is it called The Sabbath of the Lord thy God A. Because 1. God did institute and separate it 2. And it is separated to the honour and Worship of God Q. 10. When and how did God institute and separate it A. Fundamentally by his own Resting from the work of Creation But immediately by his declaring to Adam his Will for the sanctifying of that day which is expressed Gen. 2. 3. Q. 11. Some think that the Sabbath was not instituted till man had sinned and Christ was promised and so God Rested in Christ A. When the text adjoineth it close to the Creation and giveth that only as the reason of it that God ended his works which he had made and rested from them this is humane corrupting presumption Q. 12. But some think the Sabbath was first instituted in the Wilderness when they were forbid to gather Manna A. It is not there mentioned as newly instituted and it is mentioned Gen. 2. 2 3. and then instituted with the reason of it And God blessed the seventh day and sanctified it because in it he rested from all his works which God created and made And the same reason is repeated in the Fourth Commandement Q. 13. Is this Commandement of the Law of Nature as are the rest A. It was more of the Law of Nature to Adam than to us his nature knowing otherwise than ours both when God ended his works and how beautiful they were before the Curse It is now of the Law of Nature that is known by Natural light without other Revelation 1. That God should be worshipped 2. That Societies should assemble to do it together 3. That some set Time should be separated statedly to that use 4. That it should be done with the whole heart without worldly diversions or distractions But I know nothing in Nature alone from whence a man can prove that 1. It must be either just one day in seven 2. Or just what day of the seven it must be 3. Nor just what degree of Rest is necessary Though reason may discern that one day in seven is a very convenient proportion Q. 14. Are the words Six dayes shalt thou labour c. a Command or onely a License A. They are not only a License but a Command to man to live in an ordinary calling or Lawful course of Labour according to each ones ability and place and diligently to exercise it and not spend time in Idleness And the ordinary time is here assigned thereto Q. 15. Then how can it be lawful to spend any of the week-dayes in Religious Exercises any more than to spend any part of the Sabbath day in Labour A. All Labours are to be done as the Service of God and as a means to holy and Everlasting ends and therefore it is implyed still that God be sought and remembred and honoured in all As our Eating and drinking is our duty but to be done to the Glory of God and therefore with the seeking of his blessing and returning him our thanks Q. 16. But is it lawful then to separate whole dayes either weekly or monthly or yearly to Religious Exercises when God hath commanded us to labour on them A. As Gods command of Resting on the Sabbath is but the Stating of the Ordinary Time supposing an exception of extraordinary Cases as in time of War of Fire of dispersing Plagues of hot Persecution c. As Circumcision was omitted in the Wilderness forty years so this Command to Labour six dayes doth state our ordinary time but with supposed exception of extraordinary occasions for dayes of Humiliation and Thanksgiving And all Gods Commands suppose that when two dutyes meet together and cannot both be then done the greater must ever be preferred And therefore saving the Life of a Man or a Beast yea feeding and watering beasts labouring in Temple Service c. were to be preferred before the Rest of the Sabbath And so when our necessity or profit make Religions exercises more to oâ—r good and so a greater duty as Lectures Fasts c. we must preferre them to our ordinary Labour For as the Sabbath was made
â—…fections and his Mercyes to man but speciall the wonderful Work of our Redemption and tâ—… in chiefly of the Resurrection of Jesus Christ. â—â—e day is to be spent as a Day of Thanksgiving in â—oyful and praising Commemoration of Christs Resurâ—ection Q. 32. On dayes of Thanksgiving men use to Feast May we labour on the Lords day in providing Feasts A. Needless cost and Labour and sensual excess â—ust be avoided as unsuitable to spiritual work and â—ejoicing But such provision as is suitable to a Festival â—or sober holy Persons is no more to be scrupled â—han the labour of going to the Church or the Miâ—isters preaching And it 's a Laudable use for men to â—ear their best Apparel on that day Q. 33. What are the private duties of the Lords â—ay A. Principally speaking and singing Gods Praises â—or our Redemption in our Families and calling â—o mind what we were publickly taught and Catechizing Children and Servants and praying to God â—nd meditating on Gods Word and Works of Nature Grace and Glory Q. 34. Seeing the Lords day is for the Commemoration of Christs Resurrection must we cease the Commemoration of the Works of Creation for which the seâ—enth day Sabbath was appointed A. No The appointing of the Lords day is acâ—umulative and not diminutive as to what we were â—â— do on the Sabbath God did not cease to be our Creator and the God of Nature by becoming our Redeemer and the God of Grace we owe more â—raise to our Creator and not less The Greater â—nd the subsequent and more perfect work comprehendeth the Lesser antecedent and imperfect The Lords day is to be spent in praising God both as our Creator and Redeemer The Creation it self being now delivered into the hands of Christ. Q. 35. But is it not then safest to keep two dayes the seventh to honour the Creator and the first to commemorate our Redemption A. No For when the world was made all very Good God delighted in Man and Man in God aâ—… his only Rest. But upon the sin of Man God is become a condemning Judge and displeased with Man and the Earth is Cursed so that God is so far from being now mans Rest that he is his greatest Terrour till he be reconciled by Christ No maâ— cometh to the Father but by the Son So that now the work of Creation must be commemorated with the work of Redemption which restoreth it to iâ—… proper use Q. 36. But what if a man cannot be satisfied that the seventh day is repealed is it not safest for him â—â— keep both A. God hath laid no such task on Man as to dedicate to Religious Duties two dayes in Seven And he that thinketh otherwise it is his culpable Errour But if he do it conscionably without contentious opposing the Truth and dividing the Church for it good Christians will not despise him but own him as a Brother Paul hath decided that Case Rom. 14. 15. Q. 37. Why is mention here made of all within ouâ— gates A. To shew that this Commandement is not only directed to private Persons but to Magistrates and Masters of Families as such who though they cannot compell men to believe may restrain them from violating the Rest of the Sabbath and compell them to such external Worship of God as all men are immediately obliged to even all within the gates of their Cities or Houses Q. 38. What if one live where are no Church-meetings or none that he can lawfully joyn with A. He must take it as his great loss and suffering and with the more diligence improve his time in private Q. 39. What Preparation is necessary for the keeping holy that day A. I. The chief part of our Preparation is the habitual Holiness of the Soul a Love to God and his Word and Grace and a sense of our Necessities and Heart full of thankfulness to Christ which relisheth Sweetness in his Gospel and in Gods Praise and the Communion of Saints II. And the other part is Our endeavour to prevent all distracting hinderances and to enjoy the greatest helps that we can in the most suitable Means and to meditate before of the great mercy of our Redemption of Christs Resurrection the giving of the Holy Ghost and the everlasting Heavenly Rest which this prepareth for And to pray for Gods assistance and blessing CHAP. XXXVIII Of the the Fifth Commandement Qu. 1. WHat are the Words of the fifth Commandement A. Honour thy Father and thy Moeher that thy dayes may be long on the Land which the Lord thy God giveth thee Q. 2. Doth this Commandement belong to the first Table or the second A. No man knoweth which of the two Tables of Stone it was written in by God But if we may judge by the Subject it seemeth to be the Hinge of both or belong partly to each As Rulers are Gods Officers and we obey God in them it belongs to our duty to God But as they are Men it belongs to the second Q. 3. Why is Father and Mother named rather than Kings A. 1. Parents are our first Governours before Kings 2. Their Government is deeplyer founded even in Nature and not only in Contract 3. Parents give us our very being and we are more obliged to them than to any 4. They have a natural Love to us and we to them so that they are justly named first Q. 4. Is it only Parents that are here meant A. No All true Governours are included but so far as the Commandement is part of the Law of Nature it bindeth us but to natural Rulers antecedently to humane Contract and consent and to those that Rule us by Contract but consequently Q. 5. What is the Power of Parents and Rulers which we must obey A. They are of various ranks and Offices and every ones power in special is that which belongeth to his own place and Office But in general they have power first to command Inferiors to obey Gods Laws And 2. To command them such undetermined things in subordination to Gods Laws which God hath left to their Office to determine of As Corporations make By-Laws by Virtue of the Kings Law Q. 6. What if Parents or Princes command what God forbids A. We must obey God rather than men Q. 7. Are we not then guilty of disobedience A. No for God never gave them power to contradict his Laws Q. 8. But who shall be Iudge when mens Commands are contrary to Gods Must Subjects and Children judge A. While we are Infants naturally uncapable of judging we are ruled as Bruits by our Parents But when we grow up to the use of Reason our Obligation to Govern our selves is greater than to be governed by others Gods Government is the first in order of Nature Self-government is the next though we are not capable of it till we come to some ripeness A man is nearer to himself than his Parents are and his happiness or misery depends
into Heaven in their sight And all this was the fuller Testimony in that he had oft over and over foretold them of it that he must be put to death and rise again the Third day before he entered into his Glory and the Iews knew it and were not able to prevent it Angels terrifying the Souldiers on the Watch. Yea the Disciples understood it not and therefore believed it not and Peter disswaded him from such talk of his Sufferings till Christ called him Satan doing like Satan that had tempted him when he fasteâ— Forty dayes to shew that the Disciples were no contrivers of a deceit herein Q. 16. Is there yet any further witness of the Holy Ghost A. Yes IV. There was the Consequent Testimony of the Spirit by the Apostles and other first publishers of the Gospel Christ bid them wait at Ierusalem for this Gift and promised them that when he was ascended he would send that Paraclete Advocate or Comforter that should be better than his visible presence and should lead them into all Truth and bring all things to their remembrance and teach them what to say that is to Enable them to perform the work to which he had Commissioned them which was to go into all the World and preach the Gospel and Disciple the Nations Baptizing them and teaching them to observe all things that he had commanded them which they performed partly by word and partly by writing and partly by practice Baptizing gathering Churches establishing Offices and Officers And he promised to be with them to the end of the World that is with their Persons for their time and with their Doctrine ordinary Successors and the whole Church ever after r On the Day of Pentecost even the Lords Day when they were assembled this Promise was so far performed to them that the Holy Ghost suddenly fell on all the Assembly in the likeness of fiery cloven Tongues after the noise as of a rushing Wind and they were filled with the Spirit and spake in the Tongues of all the Countreys near them the Praises and wonderous works of God After which they were endued with the various miraculous Gifts of the Spirit that is the use of the Tongues which they had never learnt the Interpretation of them Prophecying Miracles healing all Diseases insomuch that those that came but under the shadow of Peter and those that had but Cloaths from the Body of Paul were all healed the Lame and Blind cured Devils cast out the dead raised some Enemies struck blind some sinners struck dead and which was yet greater by their Preaching or Praying or laying on of Hands God gave the same miraculous gift of the Spirit to others and that not to a few but ordinarily to the faithful some having one such Gift and some another And as Christ had promised that when he was lifted up he would draw all Men to him so he blest the labours of the Apostles Prophets and Evangelists accordingly many Thousands being converted at a Sermon and multitudes still added to the Church And when the Preachers were forbidden and imprisoned Christ strengthened them and Angels miraculously delivered them When Peter was in Prison designed for Death the Angel of God loosed his Bolts and open'd the Doors and led him forth When Paul and Silas had been Scourged and were in the Stocks in the Prison an Earth quake sets them free and prepareth for the Conversion of the Jaylor and his House And Christ himself had before appeared to Paul in glory when he was going on in Persecution and struck him down in blindness and preached to him with a Voice from Heaven and converted him and sent him as his Apostle into the World By these Miracles was the World Converted And as Christ had promised them that they should Greater Works than those which he himself did so indeed their Miracles did more to Convert the World than the Works of Christ in Person had done For 1. Those which were wrought by One Man would leave suspicious Men more doubtful of the Truth than that which is done by many at a distance from each other and in several places 2. And that which was done but in one small Countrey would be more doubted of than that which is done in much of the World Sometimes indeed Thousands but usually Twelve Men were the Witnesses of what Christ said and did But what these Witnesses said and did to prove their Testimony Thousands in many Lands did see and hear Q. 17. But why was it that Christ forbad some to declare that he was the Christ A. Because the time was not come till the Evidences were given by which it must be proved It was not a matter to be rashly believed and taken upon the bare word of himself or any other That a Man living in a mean Condition was the Son of God and Saviour and Lord and Teacher of the World and the Judge of all Men was not to be believed without good proof And the Chief proof was to be from all Christs own Miracles and his Resurrection and Ascension and the great gift of the Holy Ghost and Tongues and Miracles of the Apostles and other Disciples And these were not all done or given then Yet because the Iews received Moses and the Prophets he sometimes shewed how they Prophesied of him Yea his very Doctrine whose frame had a self-evidencing Light was not fully revealed till it was done by the Spirit in the Apostles Q. 18. But though all these Miracles were wrought how could it be certain that they were the attestation of God when it is said that Magicians false Prophets and Antichrist may do such things A. 1. I shall first mind you that though we were never so uncertain of the Nature of a Miracle whether it be wrought by any Created Cause yet we are agreed that by Miracles we mean such works which are wrought quite out of and against the common Course of Second Causes called Nature And we are sure that as no work can be done without Gods premotion or permission at least so specially the Course of Nature cannot be altered and over-ruled but by Gods Knowledge Consent and Execution what ever Second Cause unknown to us may be in it certainly God is the first Cause 2. And it is most certain that the Most perfect Governour of the World is not the great Deceiver of the World and is not so wanting in Power Wisdom and Goodness as to Rule them by a Lie yea and an unresistible and remediless deceit This is rather the description of Satan 3. And Man must know the will of God by some signs or other or else he cannot do it And what signs can the Wit of Man devise by which they that would fain know the will of God may come to be certain of it if such a Course of Miracles may deceive us Would you believe if some came from the dead as Witnesses Or if an Angel or many Angels came
Christian shall be damned who knoweth not what a PERSON in the Trinity is as Eternally inexistent when all the Divines and School Wits as good as confess after tedious disputes with unintelligible words that they know not It is the Trinity as related to us and Operative and therein Notified that We must necessarily understand and believe even as Our Creator Redeemer and Sanctifier that the Love of God the Father and the Grace of the Son and the Communion of the Holy Ghost may be believed received and enjoyed As there are diversities of Gifts but the same Spirit and differences of Administrations but the same Lord and diversities of Operations but the same God which worketh all in all 1 Cor. 12. 4 5 6. 2 Cor. 13. 14. Even as it is not our understanding the Essence of the Sun but our Reception of it 's communicated Motion Light and Heat that our Nature liveth by Q. 11. But how can any Man love him above all of whom we can have no true Conception I cannot Conceive what GOD is A. It may be you think that you know nothing but what you see or feel by Sense For so Mens long use of Bodies and Sense is apt to abuse them Or you think you know nothing which you know not fully and so no Angel knoweth God by an adequate comprehensive Knowledge How far are we from knowing fully what Sun and Moon and Stars are and what is in them and how they are ordered and move And yet nothing is more easily and surely known than that there is a Sun and Stars and that they are substances that have the power of Motion Light and Heat Yea Philosophers cannot yet agree what Light and Heat are And yet we know enough of them for our necessary use And can it be expected then that Man give a proper Definition of the Infinite God And yet nothing is more certain than that there is a God and that he is such as I have before described And we may know as much of him as our Duty and Happinss requireth Q. 12. But what is the best Conception I can have of God A. I partly told you in the Third Chapter and the Second I now tell you further that we see God here but as in a Glass His Image on Mans Soul is the nearest Glass How do you conceive of your own Soul You cannot doubt but you have a Soul while you perceive its constant acts Yet you see it not You find clearly that It is a Spiritual substance that hath essentially the power of Vital-Activity Understanding and Will By this you perceive what a Spirit is And by this you have some perception what GOD is All the World is far less to God than a Body to its Soul And GOD is Infinitely more than a Soul to all the World But by the Similitude of a Soul you may most easily conceive of him CHAP. X. Of God's Almightiness and Creation Qu. 1. WHy is God here called The FATHER in whom we believe A. 1. As he is the first Person in the Eternal Trinity and so called The Father of the Eternal Word or Wisdom as his Son 2. As he is the Father of Jesus Christ as Incarnate 3. As he is the Maker of the whole Creation and as a Common Father giveth Being to all that is 4. As he is our Reconciled Father by Christ and hath adopted us as his Sons and bound us to Love and Trust and Obey him as our Father But the two first are the chief Sence Q. 2. What is God's ALMIGHTINESS A. His Infinite Power by which he can do all things which are works of Power He cannot Lie nor Die nor be the Cause of sin for these are no Effects of Power but of Impotencie Q. 3. Why is his Almightiness to be believed by us A. We do not else believe him to be GOD And we cannot else Reverence Admire Trust him and Obey him as we ought Q. 4. Why is his Almightiness only named and no other properties A. All the rest are supposed when we call him GOD. But this is named because he is first to be Believed in as the Creator and his Creation doth eminently manifest his Power And though the Son and the Holy Ghost are Almighty the Scripture eminently attributeth POWER to the FATHER WISDOM to the SON and LOVE and Perfective Operations to the Holy Ghost Q. 5. Is the Creation named to notifie to us God's Almightiness A. Yes and it is a great part of our Duty when we look up to the Heavens and daily see so far as our short sight can reach of this wondeful World to think with most reverend admiration O what a GOD have we to serve and trust Q. 6. HOw did God make all things A. He gave them all their Being Order and well-being by the Power of his Will and Word Q. 7. When did he make all things A. It is not yet Six thousand Years since he made this World even as much as belongs to us to know Q. 8. How long was God making this World A. It pleased him to make it the work of Six dayes and he consecrated the seventh day a Sabbath for the Commemoration of it and for the solemn Worshipping Him as our Creator Q. 9. For whom and for what use did God make the World A. God made all things for himself not as having need of them but to please his own will which is the Beginning and the End of all his Works and to shine in the Glory of the Greatness Order and Goodness of the World as in a glass to understanding Creatures and to communicate Goodness variously to his Works Q. 10. What did God with the World when he had made it A. By the same Power Wisdom and Will he still continueth it or else it would presently return into nothing Q. 11. What further must we learn from Godâ— CREATING us A. We certainly learn that he is our OWNER our RULER and our BENEFACTOR or FATHER and that we are his OWN and His SUBJECTS and his BENEFITED Children Q. 12. What mean you by the First that he is our OWNER A. He that maketh us of nothing must needs be our absolute Lord or Owner And therefore may do with all things what he Will and cannot possibly do any wrong however he useth us And we must needs be wholly his Own and therefore should wholly resign our selves to his disposing Will. Q. 13. What mean you by the Second that God is our Ruler A. He that by Creation is our absolute Owner and hath made us Reasonable and with Free-will must needs have the only right and fitness to be our Ruler by his Laws and Doctrine And we are bound as his Subjects to Obey him absolutely in all things Q. 14. How gather you that he is our Father or Benefactor A. If we have our very Being from him and all the Good that the whole Creation enjoyeth be his
Joy to whom in this Unity God commnicateth his Glory and if we think not of the Glorious Head of the Church who will then be our Mediator of Fruition as he was of Acquisition nay if we think not of those loving blessed Angels that rejoiced at our Conversion and were here the Servants and will be for ever the Companions of our Joy And if we think not of all our old dear Friends and Companions in the Flesh and of all the Faithful who since Adam's Dayes are gone before us and if we think not of the attractive Love Union and Joy of that Society and State we shall not have sufficient Familiarity above but make God as inaccessible to us Delight and desire suppose attractive suitableness Inaccessible excellency draws not up the Heart I thank God for the Pleasure that I have in thinking of the Blessed Society which will shortly entertain me with joyful Love Q. 12. But may not Everlasting signifie only a long time as it oft doth in Scripture and so all may be in mutable Revolutions as the Stoicks and some others thought A. 1. What reason have we to extort a forced sence against our own Interest and Comfort without any warrant from God 2. The nature of the Soul being so far Immortal as to have no Inclination to its own death Why should we think it strange that its felicity should be also everlasting 3. It can hardly be conceived how that Soul can possibly revolt from God and perish who is once confirmed with that sight of his Glory and the full fruition of his Love Whether Nature be so bad as to allow such a revolt If the Devils had bin as near God and as much confirmed in the Sight and Sense of his Love and Glory as â—â—e Blessed shall be I can hardly conceive how they could possibly have fallen Q. 13. How may I be sure that I shall enjoy this Everlasting Life A. I told you before 1. If you so far believe the Promise of it as made by God and purchased by Christ's Righteousness and Intercession as to take this Glory for your chief felicity and hope and to prefer it before all Worldly Vanity Pleasure Profit Honour or Life to the Flesh and to make it your chief care and business to seek it and rather let go all than lose it and thus patiently wait and trust God's Grace in Christ and his Spirit in the use of his appointed means unto the end it shall undoubtedly be yours for ever CHAP. XXIII What is the true use of the Lord's Prayer Qu. 1. WHat is Prayer A. It is Holy Desires expressed or actuated to God with Heart alone or also with the Tongue including our penitent Confession of sin and its Deserts and our thankful acknowledgment of his Mercies and our Praising God's works and his Perfections Q. 2. What is the Use of Prayer Seeing God cannot be changed and moved by us what good can it do us and how can it attain our ends A. You may as wisely ask what good any thing will do towards our Benefit or Salvation which we can do seeing nothing changeth God As God who is one maketh Multitudes of Creatures so God who is unchangeable maketh changeable Creatures and the Effect is wrought by changing us and not by changing God You must understand these great Philosophical Truths that 1. All things effect according to the Capacity of the Receiver 2. Therefore the various effects in the World proceed from the great variety of Receptive Capacities The same Sun-beams do cause a Nettle a Thorn a Rose a Cedar according to the seminal Capacity of the various Receivers The same Sun enlightneth the Eye that doth not so by the Hand or Foot or by a Tree or Stone And it shineth into the House whose Windows are open which doth not so when the Windows are shut and this without any change in it self The Boatman layeth hold on the Banck and pulls as if he would draw it to the Boat when he doth but draw the Boat to it Two wayes Prayer procureth the Blessing without making any Change in God First by our performing the condition on which God promiseth his Mercy Secondly By disposing our Souls to receive it He that doth not penitently confess his sin is unmeet for Pardon And he that desireth not Christ and Mercy is unmeet to be partaker of them And he that is utterly unthankful for what he hath received is unmeet for more Q. 3. Who made the Lords Prayer A. The Lord Iesus Christ himself as he made the Gospel some of the Matter being necessary yet before his Incarnation Q. 4. To whom and on what occasion did he make it A. To his Disciples to whom also he first delivered his Commands upon their request that he would teach them to pray Q. 5. To what Use did Christ make it them A. First To be a Directory for the Matter and Method of their Love Desires Hope and Voluntary choice and endeavours And 2. To be used in the same Words when their case required it As Man hath three Essential Faculties the Intellect Will and Vital executive Power so Religion hath three Essential parts viz. To direct our Understandings to believe our Will to desire and our Lives in practice Q. 6. What is the Matter of the Lord's Prayer in General A. It containeth First What we must desire as our End And Secondly What we must desire as the Means premising the necessary Preface and concluding with a suitable Conclusion Q. 7. What is the Method of the Lord's Prayer A. I. The Preface speaks 1. To God as God 2. As our reconciled Father in Christ described in his Attributes by the words which art in Heaven which signifie the Perfection of his Power Knowledge and Goodness and the Word Father signifieth that he is Supream Owner Ruler and Benefactor 2. The word Our implieth our Common Relation to him as his Creatures his Redeemed and Sanctified Ones his Own his Subjects and his Beneficiaries or Children II. The Petitions are of two sorts as the Commandments have two Tables The first proceed according to the order of Intention beginning at the highest Notion of the ultimate End and descending to the lowest The Second part is according to the Order of Execution and Assecution beginning at the lowest means and ascending to the highest III. The Conclusion enumerateth the parts of the ultimate End by way of Praise beginning at the lowest and ascending to the highest The Method throughout is more perfect than any of the Philosophers Writings Q. 8. Why do we not read that the Apostles after used this Prayer A. It is enough to read that Christ prescribed it them and that they were Obedient to him We read not of all that the Apostles did 2. This is a Comprehensive Summary of all Prayer and therefore must needs be brief in the several parts But the Apostles had occasion sometime for one branch and sometime for another on which they particularly
enlarged and Seldom put up the whole matter of Prayer all at once 3. They formed their Desires according to the Method of this Prayer though they expressed those deres as various occasions did require Q. 9. Is every Christian bound to say the Words of the Lords Prayer A. The same answer may serve as to the last Every Christian is bound to make it the Rule of his Desires and Hopes both for Matter and Oâ—der But not to express them all in every Prayer But the Words themselves are apt and must have their due reverence and are very fit to summ up our scattered less ordered Requests Q. 10. But few Persons can understand what such generals comprehend A. 1. Generals are useful to those that cannot distinctly comprehend all the particulars in them As the General knowledg that we shall be happy in Holy and Heavenly Joy with Christ may comfort them that know not all in Heaven that makes up that happiness so a General desire may be effectual to our receiving many particulars 2. And it is not so General as God be merciful to me a Sinner an accepted Prayer of the Publican by Christs own Testimony There are six particular Heads there plainly expressed CHAP. XXIV Our Father which art in Heaven Expounded Qu. 1. WHo is it that we pray to whom we call Our Father A. GOD himself Q. 2. May we not pray to Creatures A. Yes for that which it belongeth to those Creatures to give us upon our request supposing they hear us But not for that which is Gods and not their own to give nor yet in a manner unsuitable to the Creatures Capacity or Place A Child may Petition his Father and a Subject his Prince and all Men one another Q. 3. May we not pray to the Son and the Holy Ghost as well as to the Father A. As the word Father signifieth God aâ— God it comprehendeth the Son and the Holy Ghost and as it signifieth the first Person in the Trinity it excludeth not but implyeth the second and the third Q. 4. What doth the word Father signifie A. That as a Father by Generation is the Owner the Ruler and the Loving Benefactor to his Child so is God eminently and transcendently to us Q. 5. To whom is God a Father and on what Fundamental account A. 1. He is a Father to all Men by Creation to all lapsed Mandkind by the Price of a sufficient Redemption But only to the Regenerate by Regeneration and Adoption and that effective Redemption which actually delivereth Men from Guilt Wrath Sin and Hell and Justifieth and Sanctifieth them and makeâ— them Heirs of Glory Q. 6. What is included then in our Child-like relation to this Father A. That we are his own to be absolutely at his dispose his Subjects to be absolutely Ruled by him and his Beloved to depend on his Bounty and to love him above all and be happy in his Love Q. 7. What is meant by the words which art iâ— Heaven A. They signifie I. God's real Substantiality He is existent II. God's incomprehensible Perfection in Power Knowledge and Goodness and so his absolute sufficiency and fitness to hear and help us 1. The vastness Sublimity and Glory of the Heavens tell us that He who Reigneth there over all the World must needs be Omnipotent and want no power to do his will and help us in our need 2. The Glory and Sublimity tell us that he that is there above the Sun which shineth upon all the Earth doth behold all Creatures and see all the wayes of the Sons of Men and therefore knoweth all our Sins Wants and Dangers and heareth all our Prayers 3. Heaven is that most perfect Region whence alâ— good floweth down to Earth Our Life is thence our Light is thence all our Good and foretast of Felicity and Joy is thence And therefore the Lord oâ—… Heaven must needs be the Best the Fountain of aâ—… Good and the most amiable End of all just Desire and Love Yet Heaven is above our Sight and comprehension and so much more is God III. And the word Art signifieth God's Etemity in that Heavenly Glory It is not who wa st or who wilt be Eternity is indivisible Q. 8. Is not God every where Is he more in Heaven than any where else A. All Place and All things are in God He is absent from none Nor is his Essence divisible or Commensurate by Place or limited or more here than there But to us God is known by his Works and Appearances and therefore said to be most where he worketh most And so we say that God dwelleth in him who dwelleth in Love That he walketh in his Church that we are his Habitation by the Spirit that Christ and the Holy Spirit dwell in Believers Because they operate extraordinarily in them And so God is said to be in Heaven because he there manifesteth his Glory to the Felicity of all the Blessed and hath made Heaven that Throne of his Majesty from whence all Light and Life and Goodness all Mercy â—nd all Justice are communicated to and exercised on Men. And so we that cannot see God himself must â—ook up to the Throne of the Heavenly Glory in our Prayers Hopes and Joyes Even as a Mans Soul is undivided in all his Body and yet it worketh not alike â—â— all its parts but it is in the Head that it useth Reason Sight c. and doth most notably appear to â—thers in the Face and is almost visible in the Eye â—nd therefore when you talk to a Man you look him â—â— the Face and as you talk not to his Flesh but to his â—ensitive and intellectual Soul so you look to that art where it most apparently sheweth its sence and â—â—tellection Q. 9. Is there no other Reason for the naming of Heaâ—en here A. Yes It teacheth us whither to direct our own desires and whence to expect all good and where our own Hope and Felicity is It is in Heaven that God is to be seen and enjoyed in Glory and in perfect Love and Joy Though God be on Earth he will not be our Felicity here on Earth every Prayer therefore should be the Souls aspiring and ascending towards Heaven and the believing exercise of a heavenly Mind and Desire For a Man of true Prayer to be unwilling to come to Heaven and to love Earth better is a contradiction Q. 10. But do we not pray that on Earth he may use us as a Father A. Yes that he will give us all Mercies on Earth conducing to heavenly Felicity Q. 11. What else is implyed in the word Our Father A. Our Redemption and Reconciliation by Christ and to the Regenerate our Regeneration by the Holy Ghost and so our Adoption by all which of Enemies and the Heirs of Hell we are made the Sons of God and Heirs of Heaven It is by Christ and his Spirit that we are the Children of God Q. 12. Why say we Our Father and
not My Father A. 1. To signifie that all Christians must pray as Members of One Body and look for all their good comfort and blessedness in Union with the whole and not as in a separate State Nor must we come to God with selfish narrow Minds as thinking only of our own case and good nor put up any Prayer or Praise to God but as Members of the Universal Church in one Chore all seen and heard at once by God though they see not and hear not one another And therefore that we must abhor the pregnant comprehensive Sin of selfishness by which wicked Men care only for themselves and are affected with little but their Personal concerns as if they were all the World to themselves insensible of the Worlds or the Churches State and how it goeth with all others 2. And therefore that all Christians must love their Brethren and Neighbours as themselves and must abhor the Sin of Schism much more of Malignant Enmity Envy and Persecution and must be so far from disowning the Prayers of other Christians on pretense of their various Circumstances and Imperfections and from separating in Heart from them on any account for which God will not reject them as that they must never put up a Prayer or Praise but as in concord with all the Christians on Earth desiring a part in the Prayers of all and offering up hearty Prayers for all The imperfections of all Mens Prayers we must disown and most our own but not for that disown their Prayers nor our own They that hate or persecute or separate from Gods Children for not praying in their Mode or by their Book or in the Words that they write down for them or for not worshipping God with their Forms Ceremonies or Rites or that silence Christ's Ministers and scatter the Flocks and confound Kingdoms that they may be Lords of Gods Heritage and have all Men sing in their Commandded Tune or Worship God in their unnecessary Commanded Mode do condemn themselves when they say Our Father And to repeat the Lords Prayer many times in their Liturgy while they are tormenting his Children in their Prisons and Inquisitions is to worship God by repeating their own Condemnation Q. 13. It seems this Particle Our and Us is of treat importance A. The Lord's Prayer is the Summary and Rule of Mans Love and just Desires It directeth him what to Will Ask and Seek And therefore must needs contain that duty of Love which is the Heart of the New Creature and the fulfilling of the Law The Will is the Man And Love is the Will What a Man Wills and Loves that he is in God's account or that he shall attain And therefore the Love of God as God and of the Church as the Church and of Saints as Saints of Friends as Friends and of Neighbours as Neighbours and of Men though Enemies and Sinners as Men must needs be the very Spring of acceptable Prayer as well as the Love of our selves as our selves And to pray without this Love is to offer God a Carrion for Sacrifice or a lifeless sort of Service And Love to all makes all Mens Mercies and Comforts to be ours to our great Joy and that we may be thankful for all CHAP. XXV Hallowed be thy Name Qu. 1. WHy is this made the first Petition in ouâ— Prayers A. Because it containeth the highest Notion of ouâ— ultimate end And so must be the very top or chief oâ— our desires Q. 2. What is meant by God's Name here A. The proper Notices or Appearances of God tâ— Man and God himself as so notified and appearing tâ— us So that here we must see that we separate not any oâ— these three 1. The Objective signs whether words or works by which God is known to us 2. The inward Conceptions of God received by these signs 3. God himself so notified and conceived of Q. 3. And what is the Hallowing of Gods Name A. To use it Holily That is in that manner as is proper to God as he is God infinitely above all the Creatures That is Sanctified which is appropriated to God by separation from all common use Q. 4. What doth this Hallowing particularly include A. First that we know God what he is 2. That our Souls be accordingly affected towards him 3. That our lives and actions be accordingly managed 4. And that the signs which notifie God to us be accordingly reverenced and used to these Holy Ends. Q. 5. Tell us now particularly What these Signs or Names of God are and how each of them is to be hallowed A. God's Name is either 1. His sensible or intelligible works objectively considered 2. Or those words which signifie God or any thing proper to God 3. And the inward light or conception or notice of God in the mind And all these must be Sanctified Q. 6. What are God's works which must be so Sanctified as notifying God A. All that are within the reach of our knowledge But especially those which he hath designed most notably for this use and most legibly as it were written his Name or Perfections upon Q. 7. Which are those A. First The Glorious wondeful frame of Heaven and Earth 2. The wonderful work of Mans Redemption by Iesus Christ. 3. The planting of his Nature Image and Kingdom in Man by his Spirit 4. The marvellous Providence exercised for the World the Church and each of our selves notifying the disposal and Government of God 5. The Glory of the Heavenly Society known by Faith and hoped for Q. 8. How must the first God's Creation be Sanctified A. When we look on or think of the incomprehensible Glory of the Sun it 's wonderful Greatness Motion Light and quickning Heat of the multitude and magnitude of the glorious Stars of the vast heavenly Regions the incomprehensible invisible Spirits or Powers that actuate and rule them all when we come downward and think of the Aire and its Inhabitants and of this Earth a vast Body to us but as one Inch or Point in the whole Creation of the many Nations Animals Plants of wonderful Variety the terrible depths of the Ocean and its numerous Inhabitants c. All these must be to us but as the Glass which sheweth somewhat of the Face of God or as the Letters of this great Book of which God is the Sence or as the actions of a living Body by which the invisible Soul is known And as we study Arts for our Corporal use we must study the whole World even the Works of God to this purposed use that we may See Love Reverence and admire God in all And this is the only true Philosophy Astronomy Cosmography c. Q. 9. What is the Sin which is contrary to this A. Prophaneness that is using God's Name as a common thing And in this instance to study Philosophy Astronomy or any Science or any Creature whatsoever only to know the thing it self to delight our mind with
Law of Iesus Christ. 1. The Law of Nature is not abrogate though the terms of Life and Death are not the same as under the Law of Innocency 2. The Law of Moses to the Iews as such never bound all other Nations nor now bindeth us but is dead and done away 2 Cor. 3. 7 9 10 11. Rom. 2. 12. 14 15. 3. 19. 7. 1 2 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law and by it expresly told the Iews what the Law of Nature is we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature and so are by consequence bound by them still If God give a Law to some one Man as that which belongs to the Nature of all Men though it bind us not as a Law to that Man it binds as Gods exposition of the Law of Nature when notified to us 3. As the Law of Christ it binds all Christians Q. 2. How are the Ten Commandements the Law of Christ A. 1. Nature it self and lapsed Mankind is delivered up to Christ as Redeemer to be used in the Government of his Kingdom And so the Law of Nature is become his Law 2. It was Christ as God-Redeemer that gave the Law to Moses and as it is a Transcript of the Common Law of Nature he doth not revoke it but suppose it 3. Christ hath repeated and owned the Matter of it in the Gospel and made it his Command to his Disciples Q. 3. Is there nothing in the Ten Commandements proper to the Israelites A. Yes 1. The Preface Hear O Israel And that brought thee out of the Land of Egypt out of the House of Bondage 2. The stating the Seventh Day for the Sabath and the strict Ceremonial Rest commanded as part of the Sanctifying of it Q. 4. How doth Christ and his Apostles contract all the Law into that of Love A. God who as Absolute Lord Owneth moveth and disposeth of all doth as Soveraign Ruler give us Laws and excute them and as Love and Benefactor giveth us all and is the most Amiable Object and End of all So that as to Love and Give is more than to Command so to be Loved is more than as a Commander to be Obeyed But ever includeth it though it be eminently in its Nature above it So that 1. Objectively Love to God our Selves and Others in that measure that it is exercised Wisely is Obedience Emenently and somewhat higher 2. And Love as the Principle in Man is the most powerful Cause of Obedience supposing the Reverence of Authority and the fear of punishment but is somewhat more Excellent than they A Parents Love to a Child makes him more constant and full in all that he can do for him than the Commands of a King alone would do In that measure that you Love God you will heartily and delightfully do all your duty to him and so far as you love Parents or Neighbours you will gladly promote their Honour Safety Chastity Estates Rights and all that 's theirs and hate all that is against their good And as Parents will feed their Children though no fear of punishment should move them so we shall be above the great necessity of the fear of punishment so far as God and Goodness is our delight Q. 5. How should one know the meaning and extent of the Commandements A. The words do plainly signifie the Sence And according to the reasonable use of Words Gods Laws being perfect must be thus expounded 1. The commanding of Duty includeth the forbidding of the contrary 2. Under General Commands and Prohibitions the kinds and particulars are included which the General word extendeth to 3. When one Particular sin is forbidden or duty Commanded all the Branches of it and all of the same kind and reason are Forbidden or Commanded 4. Where the End is commanded or forbidden it is implyed that so are the true Means as such 5. Every Commandement extendeth to the whole Man to our Bodyes and all the Members and to the Soul and all its Faculties respectively 6. Commands bind us not to be alwayes doing the thing Commanded Dutyes be not at all times duty But Prohibitions bind us at all times from every sin when it is indeed a sin 7. Every Command implyeth some reward or benefit to the Obedient and every sin of Omission or Commission is supposed to deserve punishment though it be not named 8. Every Command supposeth the thing Commanded to be no Natural impossibility as to see Spirits or into the Heart of the Earth to know that which is not intelligible c. But it doth not suppose us to be Morally or Holily disposed to keep it or to be able to change our Corrupt Natures without God's Grace 9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power not necessitated or forced to sin by any But not to have a Will that is free from Vicious inclinations Nor from under God's disposing power 10. The breach of the same Laws may have several sorts of punishment By Parents by Masters by Magistrates by the Church On Body on Name on Soul in this Life by God and finally heavier punishment in the Life to come 11. The sins here forbidden are not unpardonable but by Christs Merits Sacrifice and Intercession are forgiven to all true penitent converted Believers CHAP. XXXIII Of the Preface to the Decalogue Qu. 1. VVHat are the Parts of the Decalogue A. I. The Constitution of the Kingdom of God over Men described And II. The Administration or Governing Laws of his Kingdom Q. 2. What words express the Constitution of God's Kingdom A. I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Q. 3. What is the Constitution here expressed A. 1. GOD the Soveraign 2. Man the Subject 3. The work of God which was the next Foundation or reason of the mutual Relation between God and Man as here intended Q. 4. What is included in the first part of God's Soveraignty A. 1. That there is a God and but One God in this special Sence 2. That the God of Israel is this One true God who maketh these Laws 3. That we must all obey him Q. 5. What is GOD what doth that word here mean A. This was largely opened in the beginning Briefly to be GOD is to be a Spirit Infinite in Being in Vital Power Knowledge and Goodness of whom as the efficient Cause and through whom as the Governour and to whom as the End are all things else related to us as our Creator and as our Absolute Owner Our Supream Ruler and our greatest Benefactor Friend and Father Q. 6. What words mention Man as the Subject of the Kingdom A. Hear O Israel and Thy God that brought Thee c. Q. 7. What
last man have the greatest guilt A. No because all guilt from Adam and from our nearer parents too is pardoned by Christ when we are baptized as sincere Believers or their seed But it 's true that we are so far more guilty as to have the more need of a Saviours grace 2. And Guilt is considerable either as more obligations to the same punishment or as obligation to more or greater punishment It 's true that impenitent persons who are the seed of a line of wicked Ancestors have more obligations to the same punishment but not obligation to greater punishment because as great as they were capable of was due before Q. 21. But many say that for nearer parents sins no punishments but temporal are due A. 1. If any at all are due it proveth an answerable guilt 2. To say that Adams sin deserveth our spiritual and eternal punishment and all other Parents sin only temporal is to speak without and against Scripture and the Nature of the Case The Case of the seed of the old World the Sodomites the Canaanites and the present Heathens speaks much more 3. It 's clear that nearer Parents sin is a cause that many of their Posterity are more sinful in Lust Pride Fornication Heresie Ignorance than others And Sin as well as Grace hath a tendency to perpetuity if not cured and remitted Q. 22. Why doth God name only the third and fourth Generation A. To shew us that though he will punish the sins of his Enemies on their Posterity who imitate their Parents yet he sets such bounds to the Execution of his Justice as that sinners shall not want encouragement to repent and hope for Mercy Q. 23. Who be they that be called here Haters of God A. All that have a predominant hatred to his Servants his Service and his holy Laws But the Text specially meaneth those Societies of Infidels Heathens and Malignants who are the professed enemies of his Church and Worship As I said before The outward symbols of Idolatry were the Professing signs by which his Churches Enemies were openly noted in the World as Baptism and the Lords Supper were the Badges of his Church and Servants Q. 24. What is the meaning and extent of the promise of Mercy to thousands of them that Love him and keep his Commandements A. 1. As to the Subject it must be noted that such a Belief in God as causeth men to Love him and keep his Commandements is the qualification of them that have the promise of Gods saving Mercy Faith working by Love and Obedience 2. The words signifie Gods wonderful Mercy and his delight to do good to those that are qualified to receive it 3. And they signifie that God will not only love and bless a Godly Offspring for their own sake but also for the sake of their godly Ancestors and while they succeed them in true Piety God will increase his Blessings on them 4. And though those forfeit all that prove ungodly when they come to age yet the Insant-seed of the Faithful while such are in Covenant with God on the account of their relation to those godly Parents who dedicate themselves and theirs to him Q. 25. How doth God perform this Promise when many godly Parents have wicked and miserable Children A. This Promise doth not say that God will keep all the Children of the faithful from sinning against him and casting away his Mercy and Salvation But if men be sincerely Godly and dedicate themselves and their Children to God and enter them into his Covenant and perform their own part promised by them God will accept them into his Family and pardon their Original Sin and give them the necessary helps for their personal Faith and Obedience when they come to the use of Reason And if the Children keep their Covenant according to â—heir capacity and do not violate it and reject his Grace God will accept and save them as actual obedient Believers Q. 26. Will he not do so also by the Children of Unbelievers A. If such at age see their Parents sin and forsake it and devote themselves to God he will accept them But as Infidels and wicked Hypocrites have no Promise of Gods acceptance of them and theirs so such do not dedicate themselves and their Children to God He that will devote his Child to God must do it as it were a part of himself and cannot do it sincerely if he first devote not himself to God Q. 27. But may not others do it for his Children A. In Infancy they are considered in the Covenant of Grace but as Infants that is Appurtenances to another As the Infidels Infants they have neither Capacity nor Promise But if any other adopt them and take them truly as their own I am in hope that God accepteth such so devoted to him CHAP. XXXVI Of the Third Commandement Qu. 1. WHat are the words of the Third Commandement A. Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketâ— his Name in vain Q. 2. What is it that is specially here forbidden A. Prophaneness that is The unholy using of Gods holy Name and holy things especially by Perjury or any other entitling him to falshood or to any of the sins of men as if he were the Author or approver of them Q. 3. What is meant by the Name of God A. Those words or other signs by which he is described denominated or otherwise notified to man which I opened so fully on the first Petition of the Lords Prayer that to avoid repetition I must referre you thereto Q. 4. What is meant by taking the Name of God in vain A. Using it Prophanely and specially falsely it is contrary to the Hallowing of Gods Name which is mentioned in the Lords Prayer In the Scripture 1. The Creature is called Vanity as being but a Shadow and untrusty thing and to use Gods Name and Holy things in a common manner as we use the Creatures is to Profane his Name and take it vainly 2. And Falshood and Lyes are usually called Vanity for Vanity is that Shadowyness which seemeth something and is nothing and so deceiveth men A Lye is that which deceiveth him that trusteth it so Idols are called Vanity and Lyes for their Falshood and deceit and all men are said to be Lyars that is Untrusty and deceitful Q. 5. What is an Oath A. I have said heretofore as others that it 's but an Appeal to God as the Witness of the Truth and the Avenger of a Lye but on further Thoughts I find that the common nature of an Oath is to Pawn some greater thing in attesting of the truth of our words or to take some grievous thing on our selves as a penalty if we Lye or to make some certain Truth a pledge of the truth of what we say And to Swear by our Faith or Truth or Honesty by the Temple the Altar the Fire
Sanctifier and giving up our selves to him accordingly renouncing the contrary and laying on this Covenant all our Hopes of Grace and Glory Pardon and Salvation what can be more hainous than to be false to such a Vow and Covenant 10. And Hypocrisie it self is a hainous taking Gods name in Vain When we offer God the dead Carkass of Religious acts without the Life and Soul and present him with Ceremony self-exalting Pomp meer heartless words an artificial Image of Religion that hath not the Spiritual Nature Life or serious desire of the Heart This is seeking to mock God or making him like an Idol that seeth not the Heart and knows not what is offered him Alas how much of the Preaching Hearing Praying and Sacraments of many is a taking God's Name in vain as if he did accept a Lye 11. Another way of this Prophanation is making Gods Name and acts of Religion an engagement to wickedness As when men bind themselves to Treason Murder or any sin by taking the Sacrament As many Alas which I unwillingly Name have done â—n a blind zeal for the Roman Usurpation being told â—hat it pleaseth God and Saint Peter and meriteth â—alvation to destroy the Enemies of the Church that â—s of the Pope and his Clergy And those that â—ound themselves with an Oath to kill Paul thought God accepted the Oath and deed And the General Council at Laterane under Innocent the 3. which bound Temporal Lords to take an Oath to Exterminate such as they called Hereticks fathered the work on God by that Oath And the Pope and Council of Trent which hath brought in on all the Clergy a new Oath to many new and sinful things by that Oath make God the approver of all And the Mahometans that give liberty of Religion yet think â—t pleaseth God and meriteth Heaven to kill the Enemies of Mahomet And Christ saith They that kill you shall think they do God good service And is â—t not prophaning the Name of God to make him the Author of the murder of his Servants 12. Another way of taking Gods Name prophaneâ— and pleading it for Vanity and Lyes is by making God the determining first Cause of all the acts of men in the World as â—pecified by their objects and circumstances that is of all the Lyes and all thâ—… other sins that are done in the World As if Goâ—… had given no such free-will to men or Devils bâ—… which they can Lye Murder hate God or commit any sin till God move their Wills Tongue and Hands to do it by an unavoidable predetermining Efficiency This is so much to prophane aâ—… take in vain Gods Name as that it maketh him â—… Chief cause of all the Devils Works 13 Another way of vain abuse and prophanatâ—… of Gods Name is by Blasphemy and contempt aâ—… scorn of God or of the Word or wayes of Goâ—… And Alas who would think that this should â—… so common among men when even the Devils bâ—lieve and tremble I hope Posterity will account so odious as hardly to believe that ever there weâ—… mâ—n and so many men even in England who â—… to deride the Name Word Providence and Worshâ—… of God and make serious regard of God and Reâ—â—gion the common scorn and familiarly to wish â—… way of Imprecation as a by-word God damn me and to swear by the Name the Wounds and Blooâ—… of God 14. Lastly another way of taking Gods Name vain is by an unholy unreverent tossing of it in coâ—…mon talk in jest and on every Ludicrous occasioâ—… Playes and Play-books use it It 's made an ordinaâ—… accident to all Common and Prophane discoursâ—… Beggers prophanely begg by it Children cry by â—… O God and O Lord is become an Interjection Q. 7. Why do we take ordinary light Swearing sâ—…cially by God or by Sacred things to be a sure sign a wicked man A. Because it sheweth a predominant habit Prophaneness that the man liveth without the reverence of Gods Holiness Majesty Knowledge and Presence and is hardened into a senselesness or contempt of God and of his dreadful judgment as if he derided God or dared him or as if he did believe that there is no God that heareth him To â—ive in the fear of God and Subjection to his Government is the property of every godly man Q. 8. What is meant by the words The Lord will not hold him guiltless A. God will not leave him unpunished nor account this as a small offence He himself will be â—…venged for this sin Q. 9. Why is this threatning annexed more to this Commandement than to others A. Because this sin is 1. An immediate injury to God while it expresly fathereth Lyes and other sin on him it doth as we may say engage him to vindicate himself When Rulers or Usurpers pretend that God authorizeth them to do mischief and fight against himself when Persecutors and Corrupters of Religion pretend Gods Interest and Will for all that it is for Order Unity Government and Obedience for the Church that they corrupt destroy silence and tyrannize they invite God to cast the Lye and Cruelty back on them which they would father upon him and to turn their Canons Prisons and â—…nquisitions and other devilish plagues of the world upon the Author in disowning them himself 2. And they that by Perjury Hypocrisie false Doctrine and the rest of the forementioned sins do Appeal to God and make him openly the Author of â—…ll do thereby as it were Summon God to revenge â—…s they said to Paul Hast thou appealed to Caesar To Caesar shalt thou go so it may be said to the Perjured the Hypocrite the Usurper the false Judge c. Hast you appealed to God and do yoâ— father on him your Lyes Cruelties Tyrannies and Usurpations and false Doctrines To God shall yoâ— go who will undertake the Cause which you caâ— upon him and will judge the secrets of mens Hearâ— as he did Ananias and Saphira's If men sin undeâ— the Laws of men God requireth Magistrates to judge them But if they appeal to God or by falshooâ— escape the judgment of man they more immediately cast themselves on the Justice of God And it â—… a fearful thing to fall into his hands who is a consâ—ming fire God is the avenger specially on such Q. 10. Is it meant of Gods vengeance in this Lifâ— or in the next A. In both Usually Prophanation of Gods Naâ—â— and Holy things especially by Perjury and by â—â—thering Cruelty and Wickedness on God is moâ—â— notably punished by him in this life Though sucâ— may seem to prosper for a while God usually overtâ—keth them here and their sins do find them out But â—… they escape such Bodily punishment here they are usually more dreadfully forsaken of Grace than other meâ— and heap up wrath against the day of wrath I will only adde in the conclusion that even trâ—â— Christians should take great care lest their vâ—… Thoughts of God and their Prayers and
and the perfecter of his work on that day The Apostles settled that day as the stated time for constant Church-Assemblies and Communion And all the Churches in the World have constantly called it The Lords day and kept it as thus appointeâ— and uâ—ed by the Apostles from their dayes till now with one consent And because I must not here writâ— a Volume on this point instead of a Catechismeâ— he that doubteth may see all this fully proved in mâ— book called The Divine appointment of the Lorâ— day and in Dr. Youngs book called The Lords dâ—â— vindicated Q. 26. Is Rest as necessary now as under Mosâ—â— Law A. It was then commanded both as a means tâ—â—â—he holy work of the day and also as a Ceremoâ—â— which was made a duty in it self as a Shadow â—â— â—â—â— Christian Rest. In the first respect we are as much â—â—â— more obliged to forbear Labour even so far â—â—it hindereth holy work as they were then But â—â— in the second respect Q. 27. When doth the Lords day begin and end A. It 's safest to judge of that according to the Comâ—… estimation of your Countrey of the measure of â—â— other dayes remembring that it is not now as â—â—â— Jewish Sabbath to be kept as a Ceremony but as â—â—â— season of Holy Works As therefore you allow â—â—â— other dayes a stated proportion of twenty four â—â—â—rs for Labour and the rest for sleep or rest do â—â— by the Lords day and you need not further be â—â—pulous as to the time But remember 1. That you â—â—id scandal â— That even the Sabbath and so â—â— Lords day was made for man and Christ is the â—â—d of it who will have the greatest works preâ—…ed Q. 28. Doth not Paul tell us that all dayes are alike â—â— we must not judge one another for dayes Why then â—â—d Christians make a difference and not serve God â—â—lly every day A. Paul tells you that Christ hath taken away the â—â—ish Ceremonial difference of dayes for neglect â—â— which none is to be judged But it followeth not â—â—â— Christ hath made no difference himself and hath â—â— stated a day for Christian Work in Communion â—â—ve the rest One hour of the day doth not in â—â—lf now differ from another And yet every wise â—â—ter of a Family will keep the Order of stated â—â—s for Dinner and for Prayer And so will a Congregation for Lectures and other ordinary ocâ—â—sions I told you in the beginning that the Light â—… Law of nature tells us that Gods publick Worsâ—â—â— should have a stated day in which as free from versions and distractions we should wholly apâ—… our selves thereto And that all the Christians in â—… world assemble for the same work on the same dâ—… hath much of laudable concord harmony and mâ—…al help And therefore it concerned him who oâ—… is the King and Law-giver to the universal Churâ—â— to make them a Law for the determination of â—â—â— day which he hath done Q. 29. But is it not more spiritual to make eâ—… day a Sabbath A. It is most Christian-like to obey Christ â—… King Thus the same men pretend to make evâ—… meal a Sacrament that they may break the Law Christ who instituted the Sacrament Satans way drawing men from Christs Laws is sometime by â—…tending to do more and better But to keep evâ—â—â— day a Sabbath is to keep none It is not lawful cast off our outward labour all the six dayes nor â—… mind or body bear it to do nothing but religious Wâ—â—sâ—ip These men mean no more but to follow thâ—… earthly business with a spiritual mind and at soâ—… seasons of the day to worship God solemnly And â—… is but what every good Christian should do every â—… But who knoweth not that the mind may with more advantage attend Gods instructions and be â—…ed to him in holy Worship when all worldly â—…verting businesses are laid by and the whole man â—â—ployed towards God alone If men will regard 1. The experience of their oâ—… Souls 2. And of all others in the World they miâ—… â—… be resolved how mischievous a thing the negâ—… of the Lords day is and how necessary its holy â—…rvation 1. That man never knew what it is â—…ttend Gods worship seriously and therein to reâ—…e his special blessing who hath not found the â—…t advantage of our separation from all common â—…ess to attend holy work only on the Lords day â—… that feeleth no miss or loss of it sure never knew â—…t Communion with God is 2. And Servants â—…d be left remediless under such Masters as would â—… oppress them with Labour and restrain them â—… Gods service It is therefore the great mercy the universal King to secure the Liberties of the â—…vants and to bind all men to the means of their â—… felicity 3. And common reason will tell us that a Law obâ—…ing all men to spend one day of seven in Learnâ—… Gods Word and offering him holy Worship â—…st needs tend abundantly more to the increase of â—â—owledge and Holiness than if all men were left â—…heir own or to their Rulers wills herein 4. And common experience puts the matter of fact â—… of doubt that where the Lords day is most conâ—…nably spent in holy exercises there Knowledge â—…ty Charity and all Virtue do most notably prosâ—… And where the sanctifying of the Lords day â—eglected Ignorance Sensuality and Worldliness â—…nd O how many millions of Souls hath Grace â—…erted and comforted and edified on the Lords â—…es When men are obliged to hear read pray â—… praise God and to Catechize their Children and â—…vants as that which God requireth is it not liker â—…e done than if they be left to their own erroneâ—… backward sluggish minds or to the Will of â—…ers perhaps worse than they Q. 30. How is it that the Lords day must be sâ—… and Sanctified A. Not in diverting worldly thoughts wordâ—â—… deeds Much less in idleness or vain pastimes â—… least of all in such sinful pleasures as corrupt â—… mind and unfit a man for holy Work such as gâ—…tony drunkenness lasciviousness Stage-playes â—…mances Gaming c. But the Lords day is â—…cially separated to Gods publick Worship in Châ—… Communion and the rest to private and secret â—… exercises The primitive Christians spent moâ—… the day together And the publick Worship shâ—… not be only preferred but also take up as much of day as we can well spend therein Q. 31. What are the parts of Church-Service be used on the Lords day A. 1. The Reading of the Sacred Scriptures the Teachers and expounding them to the Peoâ—… Their preaching the Doctrine of the Gospel applying it to the case and Consciences of the â—…ers Their guiding them in the solemn exercisâ—… Gods Praise special Worship celebrating the Sâ—…ments especially that of Communion of the Bâ—… and Blood of Christ and that with such conjuncâ—… of Praises to God as that it may be fitly called Eucharist speaking and singing joyfully of Gods
which two General Councils have condemned his Body being a Spiritual Body now 4. They feign either himself to have eaten his own Flesh and Drunk his own Blood or at lest his Disciples to have done it while he was alive 5. They feign him to have been the Breaker of his own Flesh and Shedder of his own Blood and make him to do that which was done only by the Iews 6. They contradict the express words of the Scripture which three times together call it Bread after the Consecration in 1 Cor. 11. When yet they say It is not Bread 7. They condemn the belief of the soundest senses of all men in the World as if it were heresie All our Eyes Touch Tast c. tells us that there is Bread and Wine and they say there is none 8. Hereby they deny all certainty of Faith and all other certainty For if a man may not be certain of what he Seeth Feeleth and Tasteth he can be certain of no sensible thing For we have no Faculties but sence to perceive things sensible as such Nor any way to transmit them to the Intellect but by sense And we can no otherwise know that there is a Bible a Church a Council a Pope a Man or any thing in the World and therefore much less can believe any of them So that all Humane and Divine Faith are thus destroyed yea man is set below a Beast that hath the Benefit of sense 9. Hereby they feign God to be the grand deceiver of the World For things sensible are his Works and so is Sense And he makes us know no supernatural Revelation but by the intromission of some Sence And if God may deceive all men by the way of sense we can never be sure but he may do it otherwise 10. They set up Men who confess their own senses are not to be credited to be more credible than all our senses and to be the Lords of the understandings of all Princes and People in despight of sense And he that is to be believed before our senses is an absolute Lord. 11. They deny it to be a Sacrament For if there be no sign there is no Sacrament 12. They feign every ignorant drunken Priest every time he consecrateth to work greater Miracles than ever Christ wrought and so to make Miracles common and at the Wills of thousands of wicked men I must not here stay to handle all this But in a small Book call'd Full and Easie Satisfaction which is the true Religin I have shewed thirty one Miracles with twenty Aggravations which all Priests are feigned to work at every Sacrament Q. 10. What is it that is called the Mass which the Papists say that All the Fathers and Church used in every age and we renounce A. In the first Ages the Churches were gathered among Heathens and men were long Instructed and Catechized hearers before they were baptized Christians And the first part of the day was spent in publick in such Common Teaching and Prayer as belonged to all and then the Deacon cryed Missa â—est that is Dismist the unbaptized hearers and the rest that were Christians spent the rest of the time in such duties as are proper to themselves especially the Lords Supper and the Praises of God Hereupon all the Worship following the Dimission of the unchristened and suspended came to be called barbarously the Mass or Dismission And this Worship hath been quite changed from what it was in the beginning and the Papists by keeping the Name Mass or Dismission make the ignorant believe that the Worship it self is the same as of old Q. 11. What be the changes that have been made A. More than I may now stay to number Iustin Martyr and Tertullian describe it in their Time to be just such as the Scripture mentioneth and we now commonly perform that is In Reading the Scripture opening and applying it Praying as the Minister was able Praising God Baptizing and administring the Lords Supper After this Ministers grew less able and trusty and they decreed that they should pray and Officiate in set forms yet so that every Bishop might choose his own and every Presbyter must shew it to the Bishops and have their approbation The Creed Lords Prayer and Commandements and the Words of Baptism and Delivery of the Lords Supper were alwayes used in forms before After this they grew to use the same forms called a Liturgie in whole Provinces some Ceremonies were so Ancient that we cannot find their Original that is The Anointing of the baptized the giving them Milk and Honey to taste dipping them thrice cloathing them in a white Garment after to Worship with their faces toward the East and not to kneel in Prayer or Adoration any Lords day in the year nor any Week day between Easter and Whitsuntide and specially to observe those two yearly Festivals and Good Frydaies fast And quickly after the encouraging of persecuted Christians to suffer drew them to keep a yearly day at the place where a Martyr was kill'd or buryed to honour their memories and give God thanks for them After this they built Altars over them And they built their Churches where their graves or â—ome of their bones were laid and in honour of their memory called the Churches by their Names Next they brought their Names daily into the Church Liturgies And next they added to them the Names of such Bishops of those particular Churches as had left an honourable memorial behind them And the Lords Supper was celebrated much like as it is in our English Liturgy save these Names And thus far the changes were then accounted laudable and were not indeed such as should discourage any Christians from Communion Nor do we read of any that were against them Besides which they overvalued the use of Crossing But quickly though by degrees a Flood of Ceremonies came in and Popes and Prelates added at their Pleasure till Gods publick Worship was made quite another thing I. God who is a Spirit and will be Worshipped in Spirit and Truth is by Mass-Priests and Papists Worshipped by such a mass of Ceremonies as makes it like a Stage-play and representeth God so like the Heathens Idols delighted in Mummeries and toyish actions as is greatly to the dishonour of Religion and God II. They have brought in the Worshipping of God in a Language which the People understand not and praying for they know not what III. They have lockt up the very Scriptures from the people and forbid all to use it in their known Tongue translated but those that get a special License for it IV. They abolish all substantial Signs in the Sacrament as is aforesaid and say There is no Bread or Wine and so make it no Sacament V. They give the Laity the Bread only without the Cup. VI. They call the Consecrated Bread by the Name of their Lord God and taking it to be no Bread but Christs Body worship it with Divine