God will couer them by non-imputation Fifthly both Ministers and priuate Christians are warned and better instructed in Satans deuices and the hearts deceitfulnesse the abuse thereof set a-side I wish it were more in vse amongst vs. Q. Which is the third duty necessary fo our preparation A. Contrition with humiliation ioyned because distinguisht onely by secrecie Psal 51.17 and visibilitie contrition is inward humiliation humiliation is outward contrition both required Q. What is contrition Psal 13â— 1 Esay 26.16 â—am 2.19 A. It is an inward heartie sorrow arising from the Loue of God wrought in vs by the power of his Spirit and the hearing of his Word whereby the heart is wounded and deeply grieued for offending so good and gracious a God Q. What order doth the Lord obserue in working this Gen. 3.9 2 Sam. 12.7 A. First the sinner is wakened to let him see what he hath done and in what case he stands Secondly Ier. 23.29 he is beaten rent and broken by the hammer of the law Acts 2.37 both for preparation Thirdly his hard heart is melted and dissolued wholly by the gentle fire of Gods tender mercies offered in the Gospel Fourthly being wakened broken and thus melted he is mooued and enabled to mourne and reioyce both together Q. How may a Christian discerne sound contrition from counterfeit A. First Luke 7.7.15.19 if the consideration of Gods loue the price of Christs blood together with his owne vnworthinesse doe make his bowels yerne within him troubling his minde Psal 51.1 as if a burning feauer were sent to hunt the Lethargie out of his bodie Secondly if he be diligently inquisitiue after spirituall comfort Acts 9.6 as the couetous and Ambitious are after preferment Thirdly if he be flexible to all good and godly motions as the softned waxe is to the seales impression Fourthly Iob 40.4 if hee be deeply displeased with himselfe Ier. 2.19 and appeare vile in his owne eies Fifthly Psal 51.17 if he apprehend sinne and eschew it as a bitter thing Sixthly if he feele in him a grounded perswasion sometimes of diuine acceptation he may be perswaded God hath begun to prepare him for Heauen Q. What is humiliation A. It is an outward manifestation of godly sorrow by such acts and behauiour as declare a troubled soule wherein we may consider 1 Pet. 5.6 first the expression it selfe in a heauy countenance 1 Kin. 21.27 28 29. Psal 35.13 14. deepe sighes few words and behauiour answerable Secondly the practice in three duties First weeping for sinne Secondly fasting from ordinary food and carnall delights for a right end Thirdly praying humbly and earnestly for ease and comfort Q. How may a Christian be once comfortably perswaded that he is true humbled A. First by a well-guided carelesnesse 1 Cor. 2.2 knowing himselfe to sleight all things in comparison of heauen euery action sauouring of humilitie Acts 20.24 Secondly by the ground of it not selfe loue and feare of passiue euill onely Psal 51.1 2 3. but the loue of God 2 Sam. 12.13 and shame of euill actiue Thirdly by the cause mouing him for which .i. sinne and by which he is humbled .i. Ier. 9.1 2. some one of Christs ordinances Fourthly by the nature of it 31.15 to turne euery thing seen or heard into an occasion of sorrow so to nourish and encrease it Esa 58.5 as taking some comfort by it Gal. 3.24 Fifthly by the continuance not for an houre or a day but daily Psal 23.4 fearing he is not humbled or not enough Sixthly by the ayme thereof which is to driue him unto Christ and to fit him for priuate prayer that hee may weepe and pray and pray to weepe againe Seuenthly Mich. 7.8 Luk. 22.43 by that strength and comfort hee shall finde in the lowest ebbe of his humiliation seeing a hand of mercy reacht out to sustaine him hearing a voyce calling Come vnto mee thou deiected soule c. and feeling a power lifting vp his heauy eyes Iob 1.22 towards Heauen Esay 53.7 this rod of Christ and his staffe are vnseparable companions Eighthly by gentlenesse in his dealing and humble patience vnder the crosse Q. How doth the Lord humble his children Psal 22.1 2 Sam. 12.7 A. First by sending his Word home vnto them deliuered by a faithfull messenger with wisedome and power searching them so as they shall not chuse but see their folly Secondly by leauing them for a time to themselues Psal 30.7 2 Sam. 16.10 that they may see where their strength lies Thirdly by crossing them in their outward estate taking away prosperity in health riches and carnall contentments bringing in aduersitie vnder seuerall shapes and opening the mouthes of wicked men against them Psal 38.5.6.7.119.136 Fourthly by letting them see and obserue the sinnes of others the corruptions and abominations of the time for which they grieue in secret Q. Why doth the Lord deale thus sharpely with his owne A. First Acts 9.4 Psal 51.17.42 1 2. to make them saueable till then men like clay vnwrought are not pliant to Gods hand there is no sound heart capable of mercy but the broken Secondly Math. 9.12 Ier. 8.22 to make them seriously thinke of long after and feelingly to relish the blood of Christ Thirdly to cure them of those festring wounds giuen by sinne and Satan which require a lancing and opening againe that they may bleed afresh till the precious balme of Gilead applied Esa 40.1 2. Psa 119.67 Iam. 4.6 10. not onely stay but heale them Fourthly to comfort and make them truely merry with his gracious promises then onely belonging to them no true consolation before humiliation no building without this foundation Fifthly to shew them a necessitie of spending some time purposely in a serious meditation about their spirituall estate Heb. 2.18 2 Cor. 1.4 Sixtly to aduance them into his fauour for euer Ioseph must come from prison to preferment Ionas from the Whales belly to the shoare c. Seuenthly to make them compassionate of others in the like miserie Q. How may a Christian vndergoe this painefull cure with any comfort or patience Mat 20.22 Luk. 14.28 29 30 31. A. First by considering aforehand what it is he is about to enter into a grinding of the heart a breaking of the stone a drinking of the bitterest potion an applying of the sharpest corasiue a throwing downe to see and feele flashes of hell-fire Heb. 12.6.7.11 c. Secondly by looking vpon the right author and his aime a father correcting him for a time that he perish not eternally if we endure chastning God deales with vs as with sonnes Thirdly by meditating vpon the fruit and benefits therof with the necessitie and vniuersalitie few hauing found any other way to Heauen for First Psa 119.71 it is a meane to bring vs to our former health and integritie
Gentiles Ephes 5.5 superstitious Papists or with carnall Protestants who adore their riches Phil. 3.19 pleasure honour c. Thirdly abusing of the true God either in opinion as Arrians Iewes Turkes Epicures doe or in practice and that Ephes 4.18 First by ignorance of God and his Will whether affected or carelesse Esay 1.3 as also by a meere speculatiue knowledge separated from obedience Secondly Iohn 3.12 by infidelity when men respect neither the power Word nor workes of God Iam. 2. ult bringing Christians that content themselues with an historicall Psal 50.22 idle counterfeit faith vpon presumption or despaire commonly Thirdly by forgetfulnesse of God not hiding his Word or not laying it as a rule to order our affaires Luke 12.19 Fourthly by distrust of Gods goodnesse power and prouidence Matth. 6.25 manifested by a carking care Prou. 30.9 and vse of vnlawfull means either for deliuerance or aduancement Fifthly 1 Sam. 28.7 by hatred of God his truth graces or seruants Rom. 1.30 whether naturall or aduentitious 1 Iohn 2.15.16 which is commonly attended by an excessiue loue of worldly honour Sixthly Rom. 10.2 by a blind vntutored zeale which is furious immoderate vnseasonable and short Reu. 3.13 as also by coldnesse and luke-warmenesse in matters of Religion 2 Tim. 3.2 Seuenthly by ingratitude for blessings receiued and impatiencie vnder the crosse Eighthly by dishonouring the Lord any way in priuate or publike Mal. 3.14 louing any thing aboue him fearing any thing more then him Nehe. 13.10.11 Mark 8.38 hindering his worship denying his truth in time of danger swearing by creatures accompanying familiarly with his profest enemies Ier. 5.7 2 Cro. 19.2 or breaking any of his knowne commands Q. What doe you learne from this Commandement thus explained A. First how holy and strict the Lord is Deut. 12.32 in the matter of his worship and seruice Secondly therefore speedily and heartily to abandon all false gods Ios 24 23. withall carnall conceits and blasphemous thoughts of the true God Thirdly to labour to know the Lord as he hath reuealed himselfe which is life eternall Fourthly 1 Sam. 7.3 to giue him so knowne my heart to serue to depend vpon him and to put my whole trust and confidence in him Mat. 22.37 Fifthly to admit of no opinion nor practice contrarie to his law Iohn 12.42 43. Psal 139.7.8 Sixthly boldly to acknowledge him by confessing him and his truth Ier. 9.24 standing vp for both in all assemblies Seuenthly to consider my selfe as alwayes before him and to doe nothing without a serious thought of his presence glorying most that I am seruant to such a Lord. Q. Which is the second Commandement A. Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the water vnder the earth thou shalt not bow downe to them nor worship them for I the Lord thy God am a iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shew mercy vnto thousands in them that loue me and keepe my Commandements Q. What is the meaning of this Commandement A. First that after knowledge and right choice I must make an outward profession of the true God Rom. 10.10.12.1 2. Secondly that this profession must be ioyned with seruice and solemne worship Thirdly that both these be done according to the rules and directions exprest in his reuealed Will the written Word Q. How parts are there in it A. Two First the Commandement it selfe Secondly the confirmation of it with reasons to moue obedience Q. What is the Sunne of the command A. In regard of the mind first that I conceiue aright concerning the Lords spirituall manner of subsisting Esay 66.1 not to be represented by corporall shapes nor seene with corporall eyes Ioh. 4.22.23 1 Sam. 15.22 Secondly that I rest in that holy manner of worship which he hath prescribed in his Word ayming at his ends 2 King 5.8 In respect of the body-first Exod. 32.5 that no images be made for any religious vse in Gods seruice without expresse direction Secondly that no man bow vnto nor before any image 1 Ioh. 1. ult with respect and reference to the image Deut. 4.12 Thirdly that no religious seruice nor diuine worship be performed to any images whether carued or painted Fourthly that none offer to conuay his seruice Prou. 4.27 by or through an image to the true God he hath willed no such thing Fifthly Esay 1.12 that euery man endeuour to expresse his deuotion in that forme of worship which the Lord willeth in his Word 1 Kings 12.33 whether hee preach pray receiue the Sacrament fast or vow c. All must be done in obedience without will-worship in sincerity without hypocrisie Q. How is it confirmed A. Three wayes First from a description of God I the Lord thy God am a iealous God and will not giue my honour to another nor my praise to grauen images Secondly from a communication to visit the iniquity of the fathers vpon the children vnto the third and fourth generation of them that hate me Thirdly from a gracious promise of showing mercy vnto thousands of them that loue him and keepe his Commandements without addition or detraction for matter and manner Q. What sinnes are here especially forbidden A. Many some directly as first all false carnall conceits touching the manner of diuine being in it selfe Secondly all will-worship with a secret distaste of euery prescribed forme loathing that simplicity of seruice the Lord requires to bring in aduance humane inventions Col. 2.18 23. Deut. 4.15 16.16.22 vnder the plausible name of deuotion Thirdly to make images of any creature for any religious ends Fourthly Esa 42.8 Deut. 12.30 to represent any person in the Godhead by an image or picture Fifthly to giue honour and worship vnto any image by kissing bowing c. vnder what presence soeuer Sixthly to confirme vnto Idolaters by adding such orders 2 King 16.10 rites and ceremonies as they vse contrary to Gods Word Other things by necessary consequence As first Deut. 12.3 1 Cor. 11.17 all approbation of idolatry idole worship by presence silence assistance supplying Idolaters with such Images and as most know they grossely abuse Secondly all wilfull running vpon the snare of other mens superstition Prou. 28.9 Ezech 33. Thirdly all irreligious behauiour in the solemne performance of Gods worship euery vndecent gesture in the publike assembly withall contempt and neglect of his worship 4. All formall selfe-conceited superstitious seruice when men giue all to the outward Esay 1.12 Matth. 15.9 or all to the inward part of Gods worship so diuiding what God hath ioyned conformity and sincerity Fifthly all humane inuentions corrupting hindring or
darkning that manner of Gods worship establisht by his order for gouernment Reu. 13.16 Num. 33.52 Esay 2 16. Deut. 18.14 Reu. 21.8 Acts 8.20 Mat. 21.12.13 Sixthly all worshipping of Satan to effect great matters by forbidden meanes of Antichrist and his agents by submitting to him and receiuing his marke Seuenthly all abuse of sacred things employed to further the seruice and worship of God especially sacriledge and Symony in the common acception with-holding buying and selling spirituall liuings odious and abominable to the Lord. Q. Are all images and the vse thereof simply here forbidden A. No good vse may bee made of them as first to helpe the weakenesse of memory 1 Sam. 6.5 1 King 6.23 Secondly to reuiue and continue affection towards our godly departed friends Thirdly to prouoke vnto imitatiō Fourthly for ornament they may bee vsed prouided they bee of men not of God Q. Are all humane inventious in ordering the worship of God for the manner condemned here as will worship and vnlawfull A. No for first there are inuentions politicall lawes and constitutions of men compelling to keepe the precepts of the second table Secondly inuentions ecclesiasticall or ceremoniall Rom. 13.1 1 Cor. 11.2 directing men in the obseruation of the first Table touching the time place manner and other circumstances about Gods worship not onely lawfull but requisite prouided all bee done with reference to those generall directions set downe in the Word and to the practice Apostolicall Thirdly such onely as are against Gods Word and doe hinder his worship are here forbidden Q. What duties are here enioyned to be done A. First to conceiue aright of God and to dedicate the body wholly to his seruice and worship 1 Cor. 6.20.14.40 Secondly constantly to vse the meanes and ordinances prescribed in his Word Thirdly strictly to obserue in a descent manner those rules and orders set downe for the manner of Gods publike worship in the vse of his ordinances Qu. What doe you learne hence A. First that Gods seruice must especially be spirituall both for matter and manner Iohn 4.24 Secondly to bow my body together with the heart in the worship of God Thirdly 1 Cor. 6.20.10.32 33.11.16 in things of indifferency neither commanded nor forbidden in Scripture wherein Gods worship doth not consist and whereby it is not hindered to conforme my selfe to the present Church who hath power to order the assembly for the auoiding of offence confusion and disorder Fourthly to reprooue Papists who will not haue this to be such a distinct Commandement that they may more freely make and worship images as appeares both by their doctrine and practise Fifthly to reuerence the true Image of God in Christ and Christians 1 Cor. 11.7 2 Cor. 4.4 labouring to haue it renewed and perfected in me daily Q. Which is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Q. What is the meaning of this precept A. First that hauing rightly disposed of my heart and bodie to the seruice and worship of the true God I must think next of glorifying that God in the ordinarie course of my life Psal 50.15 yea in all my actions 1 Cor. 10.31 Secondly that this glorifying of Gods consists principally in a reuerent vse of his name and a holy obseruation of his day Thirdly that whosoeuer offends in either doth highly displease Almightie God and is held guiltie of eternall death Q. What doth this Commandement containe A. Three things First a manifest prohibition thou shalt not take the name of God in vaine Secondly an included direction but shalt reuerence the Name of God Thirdly a reason to mooue obedience drawne from the nature of an vpright Iudge not to hold offenders guiltlesse Q. What is here meant by the Name of God A. First Exo. 34.5.6 his essentiall attributes as power holinesse wisedome goodnesse truth 23.21 c. Secondly his regall soueraigntie manifested by his degrees before time and a constant execution of them accordingly in time Thirdly Iohn 17.6 his titles whereby hee hath made himselfe knowne vnto men of what countrie or language soeuer Fourthly all the meanes Deut. 28.58 wherein men may hononr him as his Word and Ordinances Ier. 23.27 Fifthly his creatures vpon which he hath set his name his mercies and iudgements whereby he hath and doth daily magnifie his name Q. What is it to take Gods Name in vaine A. First to vse Gods Name vainely Psa 50.16 17 139.20 wantonly rashly vnreuerently either in idle oathes ordinarie talke or a formall profession of Religion Ier. 23.10 Secondly to make vse or Gods Name falsely in false things to testifie a lie or prophanely in periurie blasphemie cursings enchantments or other superstitious ceremonies Zach. 5.4 Thirdly to debase his Word Phil. 1.15 through ignorance rudenesse lewdnesse speaking and not doing it 1 Cor. 10.31 Fourthly to vsurpe his authoritie ciuill or sacred Eccl. 5.4 5. Prou. 30.9 Fifthly to abuse his creatures excessiuely vnnecessarily when nature requires none Sixthly to breake a lawfull vow or falsifie a promise made vnto another in the Name of God Ier. 23.34 Acts 2.13 Seuenthly by dishonoring God any way in thoughts words actions or behauiour rushing rudely vpon religious duties turning the Lord Word or works into prophane iests or charmes 2 Sam. 12.14 ioyning a scandalous conuersation with a Christian profession Q. Why may you not take Gods Name in vaine A. First because he hath forbidden it and threatned seuerely to punish it Secondly I should not then answer the end of my creation Deut. 5.11 Psal 139.20 which was to seeke the honour and glorie of God the Creator Thirdly I should neuer get pardon of any of my sinnes but must remaine eternally guiltie without repentance Q. What course must you then take in glorifying Gods Name A. I must cheerefully doe what he hath commanded and circumspectly auoide what he hath forbidden to that end Q. What hath the Lord forbidden in this precept Psal 14.1.50.21 A. First all blasphemous vnreuerent dishonorable thoughts concerning Gods infinite Maiestie Secondly all grosse prophanations of the Name of God blaspheming or causing others to blaspheme Rom. 2.24 Thirdly all more plausible abuses of his name mentioning it in a ridiculous matter after a superstitious carelesse manner to a wicked end as in forged with and wrongfull sentences beginning commonly In the Name of God Amen c taking it vp for a shelter onely against iudgements as carnall Christians doe or for a snare to delude men and gaine the more as hypocrites and Iesuits doe Fourthly Math. 5.34 Iames 5.12 Ier. 5.7 all sinnefull swearing whether idlely in common talke falsely or truely before a Magistrate by that which is not God Zeph. 1.5 Vsing oathes whether vertuall onely as by faith and troth by
taking c. Pharesaicall by the head by Ierusalem c. Popish by Saints and Idols Amos 8.14 c. as by Saint Mary Saint Anne by the Masse c. heathenish as by love c. or Atheisticall by the blood of God wounds of Christs Deut. 28.58 Phil. 2.10 c. Fifthly an idle wanton repeating of any of the names of God in ordinarie discourse Sixthly Esay 19.13 Prou. 7.14 all formall hypocriticall praying hearing professing preaching with a heartlesse mouth for carnall ends Seuenthly 1 Sam. 23 21. all breach of lawfull vowes and promises in baptisme sickenesse dangers vnthankefulnesse for Gods blessings spirituall corporall c. Q. What hath he commanded here to be done A. First Psal 29.2 1 Cor. 10.31 to sanctifie the Name of God in my heart mouth and life by thinking speaking and walking holily Secondly in all my actions whether in or out of Gods seruice to aime at his glorie Thirdly to vse his name in lawfull and weightie affaires onely Num. 25.6 Deut. 28.58 then to stand vp for him and his truth zealously Ier. 4.2 Psa 15.2 4. Fourthly to sweare by his name only in truth iudgement and righteousnesse being lawfully called Fifthly to make profession of his religion in sinceritie without hypocrisie purpose of changing or backe-sliding 1 Tim. 4.4 Psal 116.14 Col. 3.17 Sixthly to be thankefull for mercies faithfull in vowes and promises Seuenthly to receiue and vse the Word and Creatures of God as from his hand and in his sight Q. What is required that you may endeauour to keepe this law A. First knowledge how the Lord hath combined his owneglorie and the saluation of his children vnder one and the same meanes one cannot be had without the other Secondly a grounded feare of the great name of the Lord my God Deut. 28.58 Thirdly loue of his truth aboue all worldly things Fourthly Psal 15.2 Acts 11.23 purpose of heart to cleane vnto him and to aduance his honour and glorie Fifthly Psal 39.1 setting and keeping of a constant watch ouer my heart and lips Q. What doe you learne from this Commandement thus explained A. First to be zealously forward in all things Num. 25.8 Eccles 5.2 both in regard of my selfe and neighbours whereby God may haue any glorie Secondly neuer to thinke or speake of God without great reuerence Thirdly Iames 5.12 2 Tim. 2.22 aboue all to auoid swearing in ordinarie talke and as a witnesse to sweare truely FourtWy to goe about all the parts of Gods seruice and worship heartily Fifthly to endeauour to make a holy vse of all Gods blessings 1 Tim. 4.4 5 Rom. 13.4 especially of his Word the food of my soule and of his creatures the sustenance of my bodie Sixthly that Magistrates who supply Gods roome on earth should not hold a swearer guiltlesse nor passe ouer any vnpunisht Q. Which is the fourth Commandement A. Remember that thou keepe holy the Sabbath Day sixe daies shalt thou labour and doe all that thou hast to doe but the seuenth Day is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke thou nor thy Sonne nor thy Daughter thy man seruant nor thy maide nor thy beast nor thy stranger that is within thy gates for in sixe daies the Lord made Heauen and earth the Sea and all that in them is and rested the seuenth Day wherefore the Lord blessed the seuenth Day and hallowed it Q. What is the meaning of this Commandement A. First that the whole course and continuance of time is measured out in seuen daies often comming and going Gen 2.3 Secondly that sixe of those daies must be spent in some lawfull calling and necessarie emploiment whereby the Church or Common-weale may be benefited Luke 13.14 mispence of our time and prophanation of Gods time are both vnlawfull Thirdly Gen. 2.3 that a seuenth Day must be kept holy separate from common businesses to be spent holy in spirituall exercises Exo. 16.29 that God may be that day more especially glorified by vs. Q. Is this precept morall or ceremoniall A. Partly morall that one day in seuen should be set a part to the solemne seruice of God partly ceremoniall that this or the other should bee the day Iewes kept the last day of the weeke for their Sabbath in memorie of their creation Exo. 34.21 Acts 20.7 Christians haue the first day of the weeke Reu. 1.10 in memorie of the accomplishment of their redemption by order and practice of Christs Apostles Q. What doth this Commandement containe A. First a strict iniunction touching the sanctifying of the Lords Day Secondly an amplification of this precept pointing to whom it belongs superiours inferiours sonnes daughters seruants cattle strangers with all in our iurisdiction Thirdly Reasons of it to enforce obediēce Luke 13.14 which are three First because God hath granted sixe daies vnto men to follow their owne businesse Reu. 1.10 Secondly the seuenth is the Lords Day Thirdly wee haue the Lords owne example hee rested and hallowed it to teach vs what wee should doe Gen. 2.2 Fourthly it containes a word or note of speciall obseruation aboue the rest Remember Q. What is the meaning of the word A. First that such a day of rest hath beene or ought to haue beene obserued from the beginning remember it is no new thing Secondly that it must continue till the end of time euen as long as Matrimonie Gen. 2.2 3. they were ordained and shall end together Thirdly that men ought to haue a speciall care of this aboue other and to thinke of it before it come Fourthly Esay 58.13 Iohn 9.16 that it is a verie difficult thing to keepe this day Holy as wee ought Q. How is the Lords Day kept holy A. By abstaining from the ordinarie works of our calling except it be a worke of and for the day in obedience vnto God and spending the whole day in those spirituall employments in that deuout manner and to those holy ends hee himselfe hath appointed to the compleate sanctification of this day these things are requisite First a grounded knowledge touching the diuine institution thereof else we may keepe it vnto men Esay 58.13 not vnto God Secondly some answerable preparation both in regard of our worldly businesse and inward disposition of mind Exod. 35.32.5 by thinking vpon it euer the day before and rising so that the priuate duties of meditation and praier by our selues Acts 13.14 15.16.13.20.7 with our charge may be performed before the publike begin Thirdly Christian practice of those duties in publike which are the workes of the day comming at the beginning staying till the end Fourthly Meditation after Psal 92.5 application and holy conference about the Word and workes of God Fifthly a seasonable conclusion of it by repeating what we haue heard Acts 8.30 1 Cor. 3.6 7 examining those vnder vs praising
God and praying vnto him for a blessing vpon the whole Q. Why this day instituted to bee kept thus holy A. First Exod. 31.13 1 Thes 5.23 that all may know who heare and know of such a day the Lord to be the sole author of sanctification Secondly for the preseruation of our publike Ministrie in the exercise of doctrine and discipline 1 Cor. 16.2 Acts 2.1 Ephes 4.13 therfore the chiefe Actors in the publike sanctification of this day Ministers are enioyned by the Law to reside vpon their particular charge Thirdly that the Church might one day at least in seuen be gathered together visible Deut. 5.14 Exod. 22.31 to giue strangers good example to signifie their meeting in Christ as members of one bodie to exercise and haue their graces increased and to show their hope of a future meeting one day in Heauen neuer to part Fourthly for a helpe of humane frailtie and weakenesse not able labour continually without rest exceeding subiect to forget God and his seruice 1 Pet. 1.16 Leuit. 10.3 Fifthly to teach men what they should be holy c. as also what they may expect if they be such an eternall Sabbath of rest from labour feares sinne and all the euill consequents thereof Q. What benefit is there in keeping this day holy A. Much euery manner of way for first it is an expression of obedience vnto Gods command 1 Sam. 15.22 and Euangelicall obedience is better then any legall Sacrifice Iohn 9.16 Secondly it is a signe of grace and of the filiall feare of God Esay 56.2.58.14 Thirdly it is a spirituall Faire or Market day for the inner man as we haue many for the outward carefully obserued Fourthly men thereby are made more holy procuring Gods blessing on them and theirs all the weeke after a conscionable keeper of the Lords day cannot but walke with God euery day Q. What is forbidden in this precept A. All pollution and prophanation of the Lords Day Exod. 34.21 as First not keeping it but following worldly businesse Esay 113 14 Amos 8.5 Secondly keeping it superstitiously the outward rest without any inward disposition towards sanctification Thirdly mispending it in worldly thoughts and constant vncheerefulnesse in euery dutie Fourthly abusing it Esay 58.13 Exod. 32.6 by idlenesse vanitie in prophane talke games and pastimes and impietie by feasting immoderately gluttonie drunkennesse with all vnprofitable meetings Thou shalt doe no manner of worke Q. May men doe nothing on that day A. Yes the workes of the day as First of pietie touching the being or wel-being of that seruice which is to be performed vnto God Math 12.5 Iohn 7.23 Mat. 12.11 12. Luke 6.9 Secondly of charitie concerning the being or wel-being of the creature as feeding of cattel releeuing those in distresse visiting the sicke dressing necessarie prouision making and keeping peace c Hither referre the labour of Physitians and Mid-wiues c. Thirdly of necessitie vnfained as the labour of Mariners on the Sea fighting of souldiers in defence of their countrie it is lawfull to doe good on the Sabbath Day Q. How then is it most vsually prophaned amongst vs A. First when men rest not from seruile works that day either in regard of the mind by sinne or bodie by an improuident ordering of businesse or referring some worldly affaires purposely to that day so making bold to borrow a part of Gods time Exod. 16.29 Esay 58.13 Matth. 20.6 1 Kin. 18.21 to ich out their owne whereby they are hindered wholly or made very vnfit for Gods seruice Secondly Acts 26.28 when men rest from labour but sanctifie not making rest the end when indeed it is but a meanes to a further end idlenesse condemned all the weeke cannot bee allowed that day Thirdly when men rest and sanctifie partly giuing one halfe to God another to themselues for profit or carnall delight running to Ales wakes or reuels gaming dancing drinking c. The Lord saith Remember to keepe the whole day these forget one halfe Fourthly when men rest and sanctifie it wholly themselues but regard not those within their gates Neh. 13.19 Amos 8.5 6. they are sent on iournies set to drie Mault kept in to prouide for a Mundaies Feast c. Fifthly when men rest and sanctifie it wholly both by themselues and theirs but not to the right end they could be content if there were none or not so much preaching or that it were quickly past Q. What doe you learne from this precept thus explained A. First a necessitie of ceasing frō all seruile labour for our pleasure or profit on the Lords Day superiours may not depriue their inferiours of this priuiledge Secondly to dedicate it wholly to his seruice in spirituall exercises with cheerefulnesse and delight Leuit. 19.30 Ios 24.15 Gen. 18.19 Thirdly to permit none within my charge publike or priuate to be idle or ill employed that day through my default 1 Tim. 5.17 Phil 2.29 1 Thes 5.13 Fourthly to affect and reuerence the Ministerie as the meanes vnder God of this daies sanctification where this is wanting all humane lawes are not able to preuent a prophanation Fifthly to confine my thoughts words and actions that whole day to religious obiects or to others in order there vnto Q. Which is the fifth Commandement A. Honour thy Father and thy mother that thy daies may be long in the land which the Lord thy God giueth thee Q. Why is this made the first precept of the second Table A. First to show that vnseparable connexion which is betweene the seruice of God and the loue of our neighbour Mat. 22.37 39. hypocrites diuide them when good Christians looke vnto both Secondly because this is the foundation of obedience vnto the rest that follow respect to superiours keeps men from killing stealing c. Ephes 6.2 Thirdly because it containes a promise which preuailes much with men and ought to precede the worke as a motiue to encourage Q. What is the meaning of this Commandement A. First that when men haue disposed of their hearts and bodies for the seruice of the true God they must then thinke of their dutie towards men Math. 6.33 1 Pet. 2.17 and not before Secondly that amongst men speciall regard must be had to superiours 1 Tim. 2.1 2 3 Thirdly that humane societies doe consist and are preserued in being and order by the due performance of mutuall duties Q. What doth it containe A. Two things First a precept honour thy Father and Mother Eph. 6.1 2. Secondly a promise that thy daies may be long or then they shall be long which is not absolute but conditionall as it may stand with Gods glorie and be good for the obedient childe of God Q. Who are meant by Father and Mother here A. All superiours in calling Phil. 2.22 Ios 7.19 1 Cor. 4.15 2 Kin. 5.13 Prou. 22.7 1 Tim. 5.1 2. age gifts such as
lawfull calling Ephe. 4.28 2 The. 3 12. ordering expenses according to their meanes and prouiding that nothing perish through their default Rom. 13.9 10. Fourthly charitably to conceiue of their Neighbours Prou. 30.9 touching their estate if poore not to oppresse them if rich not to enuy or hinder them if needie to releeue them lest they be forced through the hardheartednesse of men to steale and take Gods name in vaine Qu. What may bee learned from this Law thus explained A. First to bee thankefull vnto God for our owne portion more or lesse Secondly to labour for our owne liuing Psal 116.12 13. Ephe. 4.28 if riches encrease not to set our hearts vpon them but to bee helpefull to others with them Thirdly Psal 23.1 2 3. to goe no way vnto gaine except we see the Lord goe before vs. Fourthly Luke 19.8 the necessity of restitution according to abilitie of all goods vnlawfully gotten the manner how may be gathered from circumstances Ruth 4.6 vpon the knowledge of particular cases Fifthly to confute two erroneous opinions First of Anabaptists Acts 2.44 A community in exercise being free may stand with a propriety in possession denying a proprietie to vphold their communitie of goods Secondly of Atheists acknowledging in practice no other interest men haue in their goods but by vertue of humane lawes going euer as farre as they permit if not further Q. Which is the ninth Commandement A. Thou shalt not beare false witnesse against thy neighbour Q. What is the meaning of this law A. First that when men haue taken care about their soules bodies and goods they must then endeauour to procure and preserue a good name Prou. 22.1 at home and abroad their neighbours as their owne Secondly that the best way to get and keepe a good name 23.23 is to speake maintaine and propagate the truth of God with all our might Thirdly that in all reports of men and differences betweene man and man Ier. 4.2 those that are called to deale therein whether priuately or publikely vnder or without an oath must haue a speciall care to testifie all and onely the truth Q. What doth this law presuppose amongst men A. Three things First controuersies and differences Secondly Iudges to heare and determine according to Law Thirdly Deut. 25.1 witnesses to speake what they know impartially without feare fauour flatterie 17.8 9. falsehood affection mentall reseruation or equiuocation 17.6 c of the matter in question Q. What is forbidden in such a case A. First Rom. 1.18 Iames 3.14 to impaire or diminish the credit and good name of our selues or neighbours Secondly to hinder or hurt the truth any way both which are done diuers waies as First by words vnprofitable tending to Gods dishonour our owne or our neighbours hurt 1 Sam. 22.9 in spirituall or corporall affaires Secondly by words vncharitable Prou. 17.4 Gen. 39.19 tending to the diffamation of our our neighbours Prou. 10.18 hearing willingly iudging rashly and reporting greedily what may disgrace another and to that end 3. by words improbable in iest or earnest 12.22 Psal 5.6 false or falsely deliuered with an intent to diffame or deceiue any Q. What is it to beare false witnesse A. First to make shew of that which is not Acts 5.14 as Ananias and his wife did pretending what they did not intend Gen. 9 22. Secondly maliciously yet freely to vtter or receiue reports whether true or false aiming at the disgrace of our neighbours Thirdly 1 Kin. 21.13 before authoritie in the seate of iustice to publish and maintaine an vntruth either to hurt or helpe our neighbour Fourthly Phil. 4.8 professing religion to pursue such things as are of euill report amongst the godly Fifthly purposely to crosse the truth to defame our selues or others for any end Q. What commonly moues men to beare false witnesse A. First a corrupt heart and a blinded vnderstanding within seeking selfe satisfaction against reason stirr'd vp by Satan without who takes his name from this sinne Secondly Iob 2.5 Mâ—tth 26.59 60. hope of gaine with a desire to please friends by flatterie or to be reuenged vpon enemies Thirdly carnall pitty to free men indirectly from deserued punishment Fourthly a carelesse wantonnesse when men consider not what disgracefull things they doe or suffer what themselues heare or speake of others behind their backe proclaiming their want of charitie by iesting out another mans infamy Q. Why is false witnesse bearing forbidden here next after theft A. First because it is a branch of theft by a false witnesse men may loose life goods 1 Kin. 21.3 Acts 6.13 Heb. 6.16 and good name at once Secondly to teach vs two things First it is Gods will wee should regard not onely the life and goods but also the good name of our selues and Neighbours Secondly it is Gods ordinance that witnesses should endeauour to put a right end to all strife that euery man might enioy his owne freed from vsurpation and all lasting contentions Q. How may this law be broken A. First in respect of iustice and the execution thereof it is broken First in electing of two or more the more or most vnworthy person to any place of authority and publike gouernment 1 Sam. 16.7 looking to wealth kinred or some carnall ends Prou. 17.15.24.23 Secondly when the Magistrate passeth a rash and an vnrighteous sentence either for the persons sake or his gift Esay 5.23 wresting the Law and abusing his authority Thirdly when Registers and Clarkes deale falsely in recording defacing or citing records Fourthly when Lawyers Atturnies vndertake and encourage men in bad causes Prou. 21.6 play on both sides Acts 24.4 betray their clients or make vse of any subtleties to ouerthrow the right of the aduerse party Fifthly when men goe to law for reuenge principally forging deeds 1 Cor. 6.7 8. 1 Kin. 21.10 faigning wrongs suborning witnesses denying knowne truths inuenting slanders appealing vniustly and shifting from court to court Iob 31.33 Pro. 6.18 19 21.28 from cause to cause c. Sixtly when witnesses produced giue a false testimonie swearing what they know not to be so or know it to be contrarie grounding themselues vpon other mens information or their owne probable coniectures Secondly in regard of religion it is broken First when men preach or write false doctrine Zach. 13.3 1 Cor. 15.15 saying they are sent and come with the Word of the Lord when it is not so Secondly wheÌ„ men professe hypocritically and deale deceitfully with God with men or their owne soules faigning grace when they haue none or denying that which they haue Thirdly with reference to mens priuate dealing in ciuill affaires it is broken First by vnaduised promises when men either purpose not Psa 15.4 or performe not what they promise Secondly by an absolute deliuerie of what is vnknowne doubtfull
sleep to commit our spirits and bodies vnto the Lords dispose endeauouring our eyes may close with a meditation vpon some text of Scripture Ephes 6.11 2 Cor. 10.5 Thirdly in both to put and keepe on our spirituall armour of faith and loue daily practising these three duties First 1 Cor. 10.24 to weaken selfe-loue by discouerie and dislike Secondly to curbe and restraine an euill eye Phil. 4.11 looke on nothing that is thy neighbours with enuious delight Thirdly Pro. 30.8 9 pray earnestly for contentednes wherein all present happinesse consists Q. Can any man now keepe all these lawes A. No none of them 2 Cor. 3.5 Gal. 3.21 nor part of any with that perfection of obedience as is required Q. Why then was the law giuen A. First to shew vs our happinesse by creation able to haue kept them all Secondly Eccles 7.29 Gal. 3.19 to lay open sinne vnto vs as in a glasse and our misery since the fall Thirdly Iames 1.23 Gal. 3.24 to pronounce the sentence of death and damnation to all Adams posterity Fourthly to let vs see what God expects from vs and what we must endeauour to doe in this case Q. Why what must we doe A. First acknowledge our weakenesse and wretchednesse with teares vpon our knees often Gen. 6.5 Secondly seeing the curse and wrath of God hanging ouer our heads as a storme Rom. 7.24 25. we must runne to Christ and cast our selues into his armes for succour Psal 119.5 Thirdly wee must pray for grace to haue respect vnto all and God for Christs sake will then accept the will for the deed Q. Which is the next duty required to be done by vs for saluation after Baptisme A. Prayer for faith to beleeue that credible truth proposed by the true Church and for grace to obey the Commandements Q. What is prayer A. A messenger of the soule sent from a contrite heart vnto God by Christ Psal 50.7 for a supply of wants the summe of the message being First 1 Tim. 2.5 Iohn 16 23 a compassionate description of our miserie both generall and particular Secondly Psal 51.1 2.3.4.5.6 an earnest petition for mercy as for life Thirdly a deprecation for the auerting of iudgements deserued Iames 5.16 Fourthly intercession for our liuing brethren Fifthly Psal 50.14 thanksgiuing for all the testimonies of Gods loue vnto vs in Christ Q. What is required in him that would pray with successe A. First affiance in God Heb. 11.6 Eccles 5.2 faith to beleeue he is able and willing to heare Secondly reuerence and filiall feare considering to whom we pray Thirdly Iames 5.16 Mat. 5.23 24 an inward feeling of the want of those things wee craue at his hands Fourthly feruent zeale whereby we wrestle with God till he blesse vs. Fifthly Luke 18.1 charity towards our offending or any way distressed brethren Sixtly patience with constancy till we haue our desire Q. When must men pray A. The time of prayer is two-fold Psal 55.17 Dan. 6.10 1 Thes 5.17 First ordinary morning euening and at noone day Secondly extraordinary such are the times of temptation affliction or any heauy visitation Q. Where must we pray A. The place of prayer is two-fold First publike in and with the Church where the Minister is or ought to be Gods voice to the people in teaching Mat. 21.13.6.6 and the peoples voice to God in prayer Secondly priuate and that first alone in our chamber closet or any other retired or conuenient place then with our charge if we haue any no time nor place amisse if circumstances be answerable Q. Why must men pray A. First because of their wants Math. 20.30 31 32 33. not able to thinke a good thought full of wounds and sores they are and haue nothing of their owne to cure them Psal 50.14 Math. 7.7 Secondly this is the Lords ordinance his meanes appointed to supply our defects ease our heauy hearts enrich vs with health and grace Q. But I cannot pray or not without many troubled thoughts and failings which terrifie me from the duty and distract mee A. First where there is no ability nor desire to pray there is no spirituall life Secondly Phil. 1.6 euill thoughts dislikt may distract the petitioner 1 Tim. 5.5 but they cannot frustrate prayer resist them by degrees wrestle not with them ouer much nor ouer long at any one time Thirdly if they so farre preuaile at any time as that you cannot speake Psal 77 4. point to your sores as maimed dumbe men vse to doe lay open your wants in thought and tell the Lord plainely what hindereth you Fourthly highly prize the ability to pray and what is omitted at one time resolue if the Lord giue strength to redeeme at another Q. I haue prayed long and often yet feele my selfe nothing the better A. First let such a one search himselfe Psal 66.18 2 Cor. 12.9 Iames 4.3 there may be some beloued sinne not forsaken or neuer repented of Secondly the Lord would haue you to bee more earnest to prize his fauour and grace more Thirdly it may bee the Lord hath heard and granted your request in it self or something better though you apprehend it not a Christian liues and prayes by faith not sence Fourthly else you pray amisse for matter or manner Q. Why how must we pray A. According to Gods will reuealed in his Word Math. 6.9.21.22 especially with reference to that forme of prayer which Christ himselfe who best knew the will of his Father taught and left vs saying Our father which art in heauen c. Q. How many parts are there in that prayer A. Three First an introduction or preface in these words Our Father which art in heauen Secondly the prayer of selfe contained in seuen petitions following Thirdly the close or conclusion in the last words Q. Why is that preface set before the prayer A. First to teach vs that we presume not to present our supplication without some preparation Secondly Eccle. 5.2 Heb. 12.29 to admonish vs of his glorious Maiesty to whom we are about to speake Q. How must we conceiue of God in prayer A. As he hath reuealed himselfe in the Word First resist all carnall conceits that would represent him vnder a forme or shape Secondly Deut. 4.15 keepe in mind some of the Lords attributes Esay 40.18 Exod. 34.6.33.18.19 as holy iust powerfull c. Thirdly conceiue him to bee an excellency beyond conceit apprehension or expression Fourthly fixe your thoughts first vpon the glorified humanity of Christ ascending by degrees towards the Deity admiring and adoring what you cannot apprehend Q. What is the meaning of this Title Father Iohn 17.10 A. First that God is indeed a Father of Christ by eternall generation and personall Vnion of beleeuing Christians by spirituall regeneration and adoption Matth. 6.6 Ephes 3.14 Rom. 8.14 15. Secondly
condemned and to be disallowed in and about the Service of God 105 Iudge what is his dutie 200 Iudgement to be past by Christ why 57. upon whom 56. how Christ will come when and what use wee may make of it 56 57 Iustification what 326. how a Christian may be comfortably perswaded this sentence is past on his side 331. K. KIngdome what is understood by it as it is used in the Lords Prayer 228. how that Kingdome is said to come ibid. and why we are to pray for the comming of it 229. L. LAw whether any one can now perfectly keepe the morrall Law and why it was given 211 Lawyer what is his dutie 199. while a man goes to law with his brother what is to be observed 200 Life what is Life everlasting wherein it consists and what it is to beleeve it 88. what a man must doe to attaine everlasting Life 89. when is it wrought in the Elect and how may a man know whether it be begun in in him 90. what use may be made of the 12 Article 91 Lord what is the meaning of it when Christ is called so and what we may learne from it 25 M. MAgistrates what is their duty 131 and wherein they usually offend 140 Masters their dutie what 138. and wherein they offend 146 Mary the blessed Virgin and mother of our most blessed Saviour described 29 Matrimony what a man must doe that would use it as and finde it a remedy 171 Meditation what 372. a sacramentall employment most seasonable and usefull 371. of what we must meditate 374. now for the manner 375 what lets are there to be remooved 376. what helps to be used 377 what fruits and benefits issue from it which may serve as motives to excite unto practice 379 Ministers what is their dutie 132. and wherein they usually offend 141 Murther what it is 151. how many sorts of murther are there 152. and how many wayes it is or may be committed 153. who are most guilty of this hainous sin 155. N. NAme of God what is meant by it in the third Commandement 109. what it is to take it in vaine 110. and why none should do so 111 Name of God in the Lordâ— Prayer what is understood by it 221. how it is prophaned and polluted 224 Names to whom it belongs to give them unto children when they are given and why 5. what ought to be avoyded in giving names 6 P. PArents their duty 136. and wherein they offend 145 People their dutie to their Pastour 133. and wherein they usually offend 142 Pontius Pilate why Christ suffered under him being a Romane Iudge 34 Promise of sureties in Baptisme for infants whether it be not rash and dangerous 10 11 Prayer what 212. what is required in him that would pray with successe 213. when men must pray where and why 214 two cases touching distractions in prayer and delay of hearing 215 216. how men must pray 217. where and in the pages following ad p. 289. you may finde a briefe exposition of the Lords Prayer gathered out of most approoved authors how we are to conceive of God in prayer 217 to order and terminate the understanding so as wee may not proove offensive in our conceits to that infinite being Petition the first why we are to pray so in the first place 221. what it is to hallow the name of God 222 how it is hallowed by men 223 what is requiâ—ed in a Christian that he may doe it 225. what is desired in this Petition 222. what doth it presuppose in men 224. what sinnes doe we pray against in it and what may be learned from it 226 Petition the second what is the meaning of it in generall 227. what is desired therein 229. what doth it presuppose 230. what must we doe besides that it may come 2â—1 what use may be easily made of it 232 Petition the third what is the meaning of it 233. how the will of God is done by Angels and separated soules in heaven 236. what it is we pray for in that Petition 236. why we are to pray so 238. considering it cannot be in this life aâ—tained 236 what this petition doth presuppose and what we must doe that it may be granted 239. what sinnes are therein prayed against and what may bee learned from the whole 240 Petition the fourth what is the meaning of it 242. why our blessed Saviour mentions bread and bâ—ead only 243. after what manner we are to pray for bread with all temporall blessings 245. and whether a Christian may not lawfully pray and provide for the time future and upon what conditions 246. what it is wee pray for in that petition 24â— what wee must doe that it may bee granted 248. most thinke there is nothing required but to pray never caring to know whether they be heard or no. what may be learned from it 249 Petition the fift what is the meaning of it 250. what is understood by trespasses 251. what it is to forgive trespasses and what is desired in that petition 25â— why we are so earnestly to desire pardon 253. and what may be learned from it ibid. what conditions are to be observed that that it may be granted 225. if all trespasses must bee forgiven freely how can men goe to law for trespasses 257. what use may be made of that condition ibid. Petition the sixt what is the sum of it 298. what is desired in that petition 263. why must we pray so earnestly against temptation 264. what we must doe that our desire may bee granted ibid. three cases of conscience touching temptation 265 266 267. and what may be learned from the whole petition 267 Petition the seventh what is the meaning of it 268. what is therein chiefely desired 271. why we are to pray for such a deliverance ibi how God doth deliver 272. what that petition doth presuppose 273. what we must doe more then pray to obtaine our desire 274. a case of conscience answered ibid. what may bee learned from the petition explained 275. for the rest see conclusion and the word Amen Lords Prayer whether a prayer to be used or a forme only 287. whether Christians bee tyed to that forme and how 288. whether it be prayer when it is read ibid what may be generally observed from the whole prayer 290. whether a man observing such wholesome rules may be assured of hearing 289 R. REdemption what 308. who is the Redeemer ibid. whether all were redeemed 309. from what the Elect were redeemed and to what end 309 3â—0 Regeneration what 323. how by whom and when wrought ibid. whether all be not regenerate in and by Baptisme 325. how a Christian may be comfortably perswaded of his regeneration 327 Religion what 335 Repentance what 347. how a man may know whether he hath truly repented ibid. whether a man can truly repent of any yet continue wilfully in one 348. whether he may repent of a sinne truly fall into the same