supply of grace 23. How is he said to be in heaven As in his Throne and Palace of Glory and whence he is seen especially to manifest the same both in mercy and judgements 24 How his glory seen or manifested there 1. In the inferiour heavens by whose excellent creatures sunne and hoasts there as the heavens declare the glory c. Psal. 19. 2. In the third heaven where is manifest his blessed vision and fruition to the Saints and holy Angels 3. In the heaven of his Church where manifested to his Saints on earth and those that excell in vertue 25. How else is it manifested thence 1. As his Almighty power is chiefly seene by his great works and influence of goodnesse thence 2. As his Al-presence shadowed in the alcovering heavens universall architecture 3. As his al-sufficiency to himselfe and all his creatures signified by that universall covering 4. As his Al-seeing knowledge by that universall compasse of the curtaines or canopie and light of heaven and so 5. His Omniscence Omnisufficiencie Omnipresence and Omnipotence lively shadowed and represented in the heavens and as his purity holinesse represented in the purity and brightnesse of them and his mercies and judgements also from thence 26. How his mercies and judgements manifested thence 1. In the signes and wonders shewed thence to the terrour of the inhabitants of the earth 2. In the lightning and thunder storme and tempest causing feare and amazement and often distruction 3. In the clouds and raine as in Noahs flood sometimes bringing and threatning devastation 4. In the distinguishing dayes and nights times and seasons by the lights and revolution of heaven 5. In the influence of goodnesse into inferiour things as gracious dewes from heaven 27. How is he then by us conceived to be in heaven 1. In the heaven of sanctified soules by his grace 2. In the heaven of his Church by his mercy and goodnesse 3. In the heaven of visible heavens by his power and declarations of his glory 4. In the heaven of superiour heavens his Court and Palace in excellent glory with his heavenly Courtiers Saints and Angels 5. In the heaven of highest heavens dwelling in inaccessible light and glory 28. Is he not then on earth Not to be thought that he is absent any where that filleth all places by his powerfull presence in whom we live and move and have our being and though heaven his Throne yet earth his footstoole and both heaven and earth filled with his goodnesse and glory who both here and in heaven guideth and governeth all things 29. Why say we then so particularly in heaven Because that in most eminencie the heaven is his Throne or seat and Palace of glory and for our understanding as earthly Kings his image have Palaces of State to shew their magnificence so this heavenly Emperour hath that his celestiall Palace wherein is most perspicuously above all other places manifested his glorious Majesty 30. What more learne we hence 1. The greatnesse of comfort and considence that we should have in our heavenly Father 2. The height of our godly ambition to be worthy sonnes of this our heavenly heavens Father 3. The fulnesse of joy and gladnesse from consideration of the excellencies of this our heavenly father above all earthly fathers and this our King above all other earthly Kings and Emperours 31. How is this especiall comfort confidence or joy As our heavenly Father hath heavenly blessings and inheritance to give us and doth love his above all earthly fathers love who love but blindly ignorantly and imperfectly and he eternally without end or imperfection he hath all power and all Kings but wormes in comparison of him and like the dust under his feet yea Satan and all enemies tremble before him who is able to defend his from all adversaries and this our prayer is our speech to salute this our Father who is thereby assuredly knowne our God and Father as we more familiarly admitted into his presence to speake to him and so often to salute him in that heavenly language 32. But if we be his what need we often pray So much the more 1. To shew our duty and love to his honour 2. To approve our selves thereby in his favour so often and ordinarily even here admitted into his presence 3. To pay our duties that we owe of blessing praise and thankfulnesse the tribute of our soules 4. To renew the covenant of grace and cloath us in Christs garments and justice more fully 5. To reach out the hand of faith thereby continually to receive new blessings 33. What if we neglect it We not only shew our selves unworthy of blessings but to have no faith and not to be sonnes that desire not our fathers honour nor to receive blessings from him for if we will not 1. Offer our selves in his presence 2. Speake to him by confession 3. Aske him blessing by prayer 4. Salute him in praises 5. Reach out the hand of faith to receive blessings 6. Aske or speake for cloathing or meat Medicines or help Cordialls or other comforts in our fathers hand and gift shall we not shew our selves most unworthy of any blessings and worthy to be blotted out of his favour in consideration of which we ought often thus to pray as we are taught Our Father which art in heaven 34. What farther expositions may you make hereof In consideration how this Preface is applied to the whole Trinity not only in generall as one God in essence but in particular intimated according to their persons as by 1. Father remember the first Person in Trinity both to Christ and all us a Father 2. Our representing him in whom God is made our Father Christ our Brother Mediator Judge Saviour and redeemer 3. Which art in heaven intimating the holy Ghost inhabiting the Saints or Gods presence by his holy Spirit in his holy heaven both his 1. Saints and their soules by his graces Conscience by sanctification 2. His Church on earth by his mercies and consolations 3. His Church above by his glorious visitation and continuall comfort thus understanding particularly one God in three Persons Father Son and holy Ghost by these words Our Father which art in heaven 35. What followeth After this Preface in the second place the petitions of the Lords Prayer SECT 4. The three former Petitions of c. The Analysis and generall distinction of all the six petitions with the order of them and reason of the same this prayer is so excellent as in it comprehending the substance of all prayers and all the sorts and parts of them the number of the petitions and quality thereof the 1. petition for Gods glory why fittest so first to be paced The parts of this petition what meant by the name of God expressed in the third Commandement and what also by sanctifying his name and how to be performed by us in all our thoughts words and workes respectively all of them and so to be hallowed
2. Common as his attributes such as glory honour mercy Iustice c. as called just mercifull c. II. His Word and Sacraments Scripture and all that pertaines to it to make it knowne to men and him in it the preaching hearing it Church persons Saints Sabbaths and ceremonies means whereby we know him 3. His workes of creation heavens that declare the glory of God c Gubernation and providence as his mercies judgements graces and whatsoever any way declare his mighty power or great goodnesse on earth or whatsoever made knowne of him in the Bookes of 1. Scripture the Law and Gospel doctrine and things therein contained his titles names attributes graces and glory 2. Creatures where heaven and earth the pages and every creature character of his glory in which read and represented his creation guiding governance and mighty preservation of them and so al of them speaking and declaring his mighty name and power 13. What is meant by sanctifying Either a 1. Purifying and cleansing of things uncleane as Lepers sinners uncleane persons and their sin and uncleannesse or the like 2. Preferring things poluted and prophane to better and holier use as the Temples of Heathens to Christian use 3. Promoting things of common use to a more sanctified use as Aaron and his sonnes consecrated Priests and water bread and wine so consecrated in the Sacraments 4. Preserving things hallowed in that use as Temples and Oratories to the use and exercise they are appointed 5. Professing and declaring or shewing and setting forth with praise and honour hallowed and sanctifying things and in this sense chiefly understood this sanctifying Gods name as signifying himselfe and his honour though as by it is understood the meanes of it in our selves and other creatures it may bee taken in some of the other senses 4. In what manner As his name is sanctified in the holy and sanctified use of any the creatures or dedicating our selves to his service as we may see in 1. Purifying our soules and consciences from evill workes 2. Converting sinners to God 3. Preserving our bodies and soules in holines and honour doing all good workes to the glory of God 4. But most particularly in speaking and setting forth his honour and glory which is the substance and effect of the third Commandement 5. How is that performed 1. By doing all things pertaining to his honour and manifestation thereof 2. Declining from all things tending to his dishonour 6. How especially and particularly By I. Thinking and meditating graciously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth II. Speaking discoursing piously religiously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth III. Doing all the speciall acts of piety and devotion as 1. Preaching his name words and doctrine the Law and Gospel 2. Hearing and receiving the same with reverence 3. Praying and receiving the Sacraments 4. Blessing and praising him 5. Dedicating our selves and soules to his honour 7. How else to be hallowed By declining all impediments of his honour because we see his name too often prophaned by all kinde of evill and wickednesse of mens or the devils invention As 1. Idolatry superstition witchcraft 2. Ignorance 3. Ingratitude 4. Dissimulation and so by Swearing Forswearing Cursing Blasphemy c. Where we desire that all these things evill acts and agents whether men or devils that are against his honour may bee removed and so his name in all places by all and above all to bee honoured and sanctified 8. But his name is most holy and how can it bee more hallowed or prophaned In it selse it is most holy and for ever and so can receive no augmentation or diminution of honour but in regard of the manifestation before men so the wicked seeme to prophane it by their pollutions but indeed come not nighest but onely pollute themselves to their owne perdition that remaining holy for ever and on the contrary the godly strive to hallow it more and so inded procure their owne holinesse and honour and thereby happinesse as God accepteth their good will in setting forth and declaring his honour as especially by 1. Declaring and setting forth his power and greatnesse justice and truth mercy and goodnes 2. Praying to him and praising of him 3. Preaching and declaring his will the Law and Gospel to all men whereby he is most especially honoured even to the ends of the world and all dishonour vices and heresies rooted out 9. Is this then the summe of the third Commandement onely prayed for It may be well understood so 1. Principally that Commandement as where the hallowing of Gods name is commanded according to the scope and words of this petition and all prophanation forbidden utterly as is most plainly apparant 2. So consequently of all the other Commandements of the first Table whereby Gods honour is to be set up in heart as in the first Commandement in the Temple and in his solemne worship as in the second Commandement and especially on his Sabbath as in the fourth Commandement by which means he is more honoured and his name universally glorified as also in the 1. Second petition we desire it openly executed and promoted by his power 2. We desire it may bee willingly performed and submitted udto by our will and best and holiest affections 10. What the sum of this petition then That his name may be honoured and sanctified as acknowledged and declared so amongst all men and the holinesse thereof more famously with all due observances by us and all people glorified whereby 1. We may ascribe all honour to it whether we speake of his titles Behold his creatures Meditate of his words and workes Receive any blessings Be conversant in any holy duties exercises 2. All impediments of his honour may be removed and his honour vindicate from all abuses of unholy and prophane persons or Wordlings 3. He will be pleased so to provide for the preservation of his honour that it may be so hallowed by all people and that consequently his Kingdome of grace may come upon us 11. What is in the letter here expressed Most plainly by the 1. Petition for our selves 2. Intercession for others that God will be pleased to have this duty thus by us and by others done as we pray indefinitely hallowed be thy name and used the Preface our
of the Lords Prayer 2. Sacraments And so much of the title name matter and division of the Catechisme now followeth the first part of it the Introduction 55. Which call you the Introduction All conteined in the foure first questions and answers of the Catechisme reaching to the Creed SECT 2. Of the Introduction and first of the Question What is your Name The first Question How meane and triviall soever it seemes An Entrance and making way to the greatest matters of the divine truth our salvation Of the truth of Religion and the fountaine of it Christ the truth it self The way and life And meanes of our salvatiō In whose schoole these meanest questions not to be contemned of names the several sorts and use of them our Christian name And use thereof for our remembrance To stirre us up to devout meditation and all other godly duties whence and the forgetfulnesse of many herein taxed The holy and religious use of names And whether lawfull to alter them and by whom Or in what grounds how ancient And how farre usuall unlawfull and so the practice and example of ancient and later times with the unlawfulnesse of them according to the good or bad intention of such change or concealment The good use that wee ought to make of them And their remembrance Quest. 1. THis seemes a poore Question indeed what is your Name Yet what richer treasure to be found indeed then it is or greater wisedome can be shewne or better purchase to bee made then in getting a good name 2. Yet it is a small question But leading to the consideration of great matters 3. T is a question though that every child can tell Every one should though none duely consider if not a child of God 4. But it is the least question that can be But making way to the greatest matters that can be considered or thought of 5. It seemes a triviall question Yet as the way leading to the Church doore this to the minding of the high and holiest things 6. It seemes though too meane a one Nothing too meane that may be a meanes to godlinesse and salvation 7. But is it not a simple and contemptible one Not so simple and contemptible to the eye of the foolish as worthy the consideration of the wisest and leading to the knowledge and consideration of the greatest question that ever was put forth by or to any mortall 8. What question was that What is truth 9. How was that the greatest As Concerning The truth of Religion Truth it selfe Christ who is the Way Truth Life Put forth by the greatest earthly Judge that ever sate in Judgement to the wisest that ever was on earth 10. How so By him that sate Judge on him that was indeed Judge of the whole world to him that was the wisedome and Son of God Truth it selfe and therefore appointed and pre-ordained Judge over both quick and dead 11. Who were they Pilate to Christ himselfe 12. How answered As Uncapable of the Mysterie Unworthy of the Mercy Unmeet for the Grace he had No answer at all daigned him and such are all they that thinke amisse of the little ones in Christs schoole or of the meanest question there propounded since the weaknesse of God is stronger then the power of men and the foolishnesse of God wiser then the wisedome of the world and these meane questions make way to the greatest matters of all 13. What then is a Name The note of a thing to shew the nature so neere as can be and whereby it is knowne and called 14 What name is here meant The Christian name 15. How many sorts of names have we Two usually the Christian name received at Baptisme and surname which wee have of our parents 16. What use of the surname To distinguish our earthly kindred and the family we come of 17. What use of our Christian name As the other name mindeth me of my earthly parents kindred and consanguinity so this may of my heavenly Father and spirituall affinity and consanguinity with Christ and his holy Saints and Angels 18. How meane you that The Consanguinity with Christ our brother in the flesh and all his holy Saints of the same blood and in him with God the father more neerely now from whom else by sin we were falne Affinity as Christ the Spouse of our soules and his whole Church so contracted with all Angels and Spirituall substances the sons of God in Christ more neerely to us combined and in the Sacraments spiritually to be conceived and by our Christian name received in Baptisme So not unfitly remembred 19. Why should we remember these things As ready to take any good occasion being else very forgetfull in all matters pertaining to God and godlinesse 20. But who can forget these things Many Christians that seem more forgetfull then Messall Corvinus that forgot his owne name as these their Christian name and profession 21. Can any forget their names Yes and which werse their duties so forgetting Both God Themselves And others 22. How meane you that They forget or seeme to forget this Christian name that follow unchristian and lewd courses and so more especially 1. Their Father forgetting to pray and invocate Our father which art in heaven c. as they ought 2. Their faith forgetting to professe I believe in God the Father c. so often as Christianly they should 3. Their charity when they not forgive offences as they should but remember malice more then they should 4. Their duty to all their spirituall kindred and affinity with the Saints in heaven and earth and so Their 1. Mother the Church and her Sabbaths Service Orders and Authority 2. Brother 's both 1. Christ and his merits and mercies by ungodlinesse 2. Men by uncharity 3. Sisters daughters of Sion the Communion of Saints the servants of God those that excell in vertue by their sin and vices that sever the soule from God and break the bond of peace and that communion 23. But were names imposed for any such memoriall of holy things Yes and even by God himselfe as Adam earth to remember his originall Eva mother of living and so have been altered for such holy purposes as in Abram called by God Abraham father of many Nations Sarai Sarah Jacob Israel 24. Is it lawfull then to alter names Yes upon any good occasion and to a good end but not for any evill intention or purpose 25. How meane you that As God upon a blessing intended changed Abrams name so men upon better and holier causes and designes have altered their names whence Saul named Paul and Simon called also Peter but upon any evill intention or designe farre otherwise 26. It is then usuall Yes and ancient as we see in Abraham Jacob Salomon and others and generally used among all as well ancient as moderne both Christians and others Jewes Heathens Turkes and Infidells to this day 27. As how As we see how 1. Nebuchadnezzar changed the
Ambition Vaine-glory Hypocrisie Pharisaically Ignorance blide zeale Indiscretion preposterous zeale and without all moderation as in factious Schismatiques exceeding the proportion of the cause compasse of their calling and with much rankour commonly and unseasonablenesse 51. How holy life and behaviour In outward signes of honour and deeds expressing this inward affection of the soule seene as in all the Commandements By our setting forth his worship as in the second Commandement Glorifying his name as in the third Commandement Sanctifying of the Sabbath as in the fourth Commandement Obedience to these and all the rest and so avoiding all prophanenesse to his glory and others good example 52. Doth this extend then to all the Commandements Yes and this Commandement is set therefore in the first place as a ground or foundation of all the rest both of the first and second Table as establishing the duty we owe and especially inwardly in soule and affection to God and so the reasons in the preface drawne from equity as hee is our Lord and God and his authority as Lord and deliverer equally pertaining to this and the residue of the Commandements to this at least primarily to the others from this dependantly 53. What followeth The second Commandement concerning the externall worship of God SECT 4. The second Commandement The Analysis of the second Commandement with all the duties and opposite abuses whether implicitely or expresly forbidden or commanded here particularly expressed and in all the branches thereof more fully hereafter explained VVhere first in generall all false worship and unity and uniformity in the true worship thereby intended the civill use of images allowed but vanity and wickednesse in Idolatry to be detested and condemned so as no Image of the true Deity can be made All Images of false duities Heathen gods Sunne Moane Stars and host of Heaven Saint or Angell are forbidden to be made where any danger may be of worshipping them or appearance of evill humane inventions and wil-worship therefore to be avoided as a kinde of Idolatry though comely and decent ceremonies in the worship and service of God to be allowed of and approved The substance of true worship being prayer and praises hearing and handling the word sacrifices and Sacraments where first of prayer and the parts of it the order and manner and other circumstances of the same as the time place and persons so of hearing and handling the word True use of the same all of the Sacraments 〈…〉 and all externall worship to be performed in the Church of of God in all deâ—nt order and uniformity the reasons of Commandement enforcing the duties from Gods blessing an punishments assuredly promised to attend on those that neglect or observe the Commandements 1. VVHich the second Commandement Thou shalt not make to thy selfe c. What contained therein 1. The Commandement Thou shalt not c. 2. The explication of the same in the explication of the idols to the likenesse of any thing in heaven earth or under the earth all forbidden Idolatrous worship bowing downe to them 3. The reason from his Justice a jealous God and will punish c. Mercy promised to thousands c. 2. What manner of Commandement is it A negative inferring the affirmative opposite viz. not to make any idoll so to worship it and commit idolatry but to worship the true God only according to his will 3. What the negative part Whereby we are forbidden all idolatry and in that all will worship and superstition as both 1. The making of images of God or any thing else in Heaven Earth water c. for divine worship 2. The worshipping The image it selfe Or God in the image or by it 3. Corrupting Gods worship by Our will-worship Superstitions Our owne fancies 4. What the affirmative part To worship God and him alone as hee ought to be worshipped So these three things viz. 1. The matter his true worship in the parts duties and circumstances 2. The object of him and him alone not idols or our owne fancies 3. The manner of it according to his will revealed in his word and that is in Spirit and Truth as He is a Spirit and His Word the Truth 5. How are these parts positive and other parts seene opposite or opposed 1. As the true worship is opposite to idolatry or making any image to worship it 2. As the true God or opposite to idols and all vanity and vaine conceits and fancies of men 3. The true manner in the truth and uprightnesse of heart opposite to all will-worship grosse and false manner of worship and superstition 6. How farther explained In that if we intend his true worship the parts and duties of it both outwardly in the body and inwardly in the soule will be farre from that grosse and absurd idolatry here described the object of it the true God hath no affinity with those dumbe idols the Creator with those abominations of his deformed creatures and stupid gods or creatures of his blockish idolatrous creatures the manner and meanes in spirit and spirituall manner true heart and truth of heart informed by his blessed word as farre as may be distant from such idolatrous superstitions grosse or false and fantasticall will-worship 7. What is to be considered in the worship of God That the worship of God is set forth in regard of The 1. Substance of the same Internè in the heart in the first Commandement Externè manner and ceremomonies partly in the 2. 3. and 4. Commandements in the severall respects 2. Circumstance of 1. Place commanded as 1. Mount Morijah to Abraham 2. The Tabernacle ere the Temple builded 3. The Temple afterwards 4. Synagogues for the dispersed Jewes 5. Every place on good occasions or with looking towards and remembrance of Sion and the Temple 6. Christians Churches c. 2. Time the Sabbath as in the fourth Commandement 8. What is the scope of this Commandement The externall and publique worship of God to be decently set forth to his honour in his Church and all idolatry and false worship banished 9. VVhat profit thereof Both Unity in the Mind and Affection of all true worshippers Unformity in the True worship And Church of God 10. VVhat is first here forbidden The making of any images to worship them 11. Are all images forbidden It is plaine they are not but such as are made for idolatry as not onely images of the Cherubins and Palme-trees in the Sanctuary but of divers things else are read and so with us images and statues by painting graving and other Arts expressed may lawfully be had and kept for civill uses Of memoriall of men and their vertues or actions as monuments of antiquity Of ornament of houses and also palaces and buildings emblemes of divers best matters In representation of Vertues and vices Histories actions Triumphes c. Of instruction as of all kindes of beasts birds fishes and creeping things to know them and the like civill uses so they bee not
are ejaculatory prayers The continuall breathing or short sighings of a sanctified soule on any good occasions breaking out into the praises of God either by desire or words uttered in briefe to shew the good desire motion or prayer of the soule and so many holy and good short speeches and sentences of divers Saints of God and holy Scripture are used to this purpose as these of 1. The Publican Lord bee mercifull to mee a sinner 2. David first My God my God why hast thou forsaken me Secondly Lord remember me in thy righteousnesse or according to the innocency that is in me or any sentence almost of his Psalmes 3. Nehemiah Remember me O God of thy goodnesse 13. 31. 4. And divers even set formes are prescribed on sundry occasions though generally such ejaculations are reckoned in that sort of prayer as a sudden cruption of a pious thought that is without much premeditation 17. What other sorts of prayer Both those larger prayers of the Saints of God on any good occasion though not without all yet without much premeditation speaking to God in the humble voyce of prayer as Gods Spirit doth give utterance and all set formes of prayer whether in private or publique used to the honour of God and so indicted for that purpose of which sort the praiers of many godly men in all ages are recorded for to prompt memory and helpe our weaknesse even many Treatises to be found written for that end and fitted to most particular occasions and persons many also even in holy Scripture and most especially that divine platforme the Lords Prayer 18. But doe not some despise or disprove these set formes of prayer Nothing so good that some will not dislike nor so bad that some vicious humour will not fancy so not to be stood on what some but what the best approve but that set formes of prayer may be religiously used is by many sufficient and good reasons proved in that 1. Every one and at all times when necessary to pray is not endued with so great a gift or ability and therefore fit to make use of such as these 2. Even in publique place not onely much inequality of prayer but confusion for want of uniformity would be found if there were no publique prayers used and prescribed 3. It hath beene the use of the Church of God from all antiquity 4. It hath beene approved of at all times and by the best and wisest 5 It is found by experience the weaknesse insufficiency excursions tautologies and impertinencies by tedious and idle repetitions in such as so much affecting singularity would onely have such unpremeditated stuffe for Gods publique and solemne service 6. In particular holy men recorded and approved in Scripture by Gods holy Spirit and have so instituted and used it as 1. Moses used the same forme of prayer when the Arke removed or stood still Numb 10. 35. 2. Aaron had a set forme of blessing the people with a kinde of prayer prescribed 3. David many Psalmes set formes of praises thanksgiving and prayer to be used publiquely as Psal. 91. for the Sabbath so did Asaph and others 4. The Apostles used generall and set formes of blessing 5. Our Saviour prescribed this excellent set formes of blessing 5. Our Saviour prescribed this excellent set forme of prayer John also having taught his Disciples to pray Luke 11. 1. 6. Lastly Gods solemne and publicke service must needs be often very slenderly and perfunctorily performed if not more disgraced by the confusion turbulency and other deficiencies in that holy action if it were not thus godlily cared for prevented what ever some few fanaticke or turbulent spirits may bable to the contrary or offer to trouble and disturbe the peace of the Church and good order or despise the same 19. What sorts of prayer chiefly to be used Even all sorts as occasion is offered by every one as they are able and though publicke prayer the chiefest as the most publicke and solemne worship of God and to be performed by all that a face of a Church of God may appeare upon earth in resemblance of that glorious company in heaven yet not any of the other sorts in their due times to be neglected 1. Not private prayer because that a daily sacrifice and may be offered more often and so acceptable 2. Not mentall neither for it is of our best part and best sacrifice and may be oftenest offered of any other 3. Not vocall because we should praise God with every member and especially our tongue the glory of man to the encouragement of others and stirring up our owne and others affections 4. Not set formes because provided to helpe our weaknesse that are sometimes so unprepared we want so good matter and words to move us as they afford 5. Not other ejaculations that are so holy and good aspirations of the soule nor other longer prayers if Gods Spirit be so present that we are able to have longer Colloquie and speech with God 20. But what if we use only some of these If we practise onely some of these and not others we may well want much comfort of soule and spirituall strength that otherwise we might receive if we used or practised to use them 21. But what if we neglect any of these or some one onely So much worse then the former as the neglect or contempt of any grace or goodnesse is worse then the not having it or not knowing our defect which with ignorance may seeme to have some spice or measure of malice and so if we neglect or use not publicke prayers it would argue us schismaticall or wretchedly prophane Or use not private prayers without grace and having only a forme of godlinesse without the power thereof Or use not mentall prayers it may shew little devotion or worth in our prayers Or use not vocall prayers want of charity coldnesse and much imperfection Or use not set formes arguing either presumption on our owne strength or scorne of others and their pious industry Or use not ejaculations and such aspirations arguing a deadnesse of spirit that on many or any excellent occasions not once look up ward when we might with these sharpe-pointed and piercing meditations ascend to God and up to heaven almost continually and so likewise in neglect of the former parts of prayer 22. How meane you that If we neglect or use not 1. Confession arguing a senselessenesse and stupidity of soule not considering Gods mercy or our own misery duly 2. Petition shewing want of faith and no lesse senselessenesse of our great wants weaknesse and miserable wretchednesse 3. Intercession for others a great want of charity and extreame coldnesse of devotion without hope almost to be heard 4. Thanksgiving arguing extreame ingratitude and unworthinesse of further blessings 23. What good meanes may be used to stir us up to these duties Even prayer it selfe to pray that we may pray better as scribendo disees scribere legendo disces
either our necessities require or Gods blessings invite every day houre minute of time yeelding some new blessing or it selfe a blessing in the enjoying a longer time of grace and so such imitation 6. Fideliter fidenter in true saith with love unsained and sure confidence reposing our trust in God without waving or doubting as Saint James speaketh 7. Presenter as knowing or considering with the Philosopher the present time is only ours and delay breeds danger and here is no delaying or dallying with God in this to be used for true it is Nescis quid serus vesper ferat qui non est hodie cras minus aptus erat as true in this 8. Perseveranter with all constancie and patienc waiting the Lords seisure and never weary of weldoing remembring the widow importunity prevailing with the unjust Judge as much more we with the most good God 9. Practice and thus as perseveringly even to pray continually not only the vicissitude of frequent confession in humility fervent prayer in true faith pious intercession in unfaigned charity and praise and thanksgiving in duty and gratitude a forcible kinde of prayer to pull downe new blessings each taking their turns in a constant and continued course but such gracious speech of the tongue seconding the humble desires of the heart and both seconded by a godly course of life best fitting a devout Christian as the good life of the Preacher may seeme a continuall Sermon so this godly life of a good Christian in this course may seeme a continuall prayer from which directions how great abundance of holy meditations and helpes to devotion all incentives to this divine duty will arise may plainly appeare What followeth in speciall to be considered The Lords prayer as an absolute platforme of true prayer the Preface and other parts of it SECT 3. Of the Lords Prayer in particular and the Preface thereof and that fitly in the words or forme of the Lords prayer or any part of its the Analysis of the same prayer and first of the Preface of it how is our Father and what sons he hath with the comfort that we have of such his being our Father more then in any other title or respect and what use we should make of it in our well living hom he is said ours and in what respect so by us in our prayers to be named viz. to minde us to pray for the generall good of all our brethren why it is said in heaven to minde us of our owne low estate and his excellent Majesty so to elevate our eyes and soules to his Throne of glory Whence we hope for and expect all our helps and supply from him who though on earth and in all places most gloriously there raigning with our greatest joy and comfort if we be truly his why we ought to pray and not neglect it how in this Preface the holy Trinity in mâ—â—ed or to be understood 1. IS it fit to pray in the very words of the Lords Prayer It is very convenient and being rightly understood there cannot be conceived better that if all the wise men in the world had consented together a more absolute frame could not be contrived nor uttered with humane wisdome and therefore well worthy to be used and if God be pleased with us for his sake his words also may well be deemed acceptable especially when we present our selves in his merits and our minde in his words 2. But may we not alter them 3. Not in substance but in circumstance or manner to expresse more in particular our necessities or desires which there in generall are contained 3. May we not pray the effect of any one petition by it selfe Yes if our necessities so require and though in more ample illustration yet the same in effect for if opposite or besides the matter there expressed in briefe it cannot be right or accepted and so having used our best skill to expresse our wants or desires in any particular we usually close with this as in the most perfect and assured acceptable forme that can be uttered and more acceptable how much better understood for so we pray more truly in his words and with his Spirit wherefore we ought to take the best care we may rightly to understand the same 4. What is therein contained Three parts the Preface of confession Our Father which art in heaven The Petitions for our selves and other six in number Hallowed be thy name c. The conclusion of praise and thanksgiving For thine is thy Kingdome power and glory c. 5. What is contained in the Preface I. A confession of Gods great Majesty mercy and goodnesse in that a Father our Father in heaven his throne of glory II. A confession of our owne 1. humility 2. duty 3. wants and 4. hope As we are sonnes we say our Father as we are in earth looke up to heaven up to the hills from whence commeth our helpe even to our God in his holy habitation 6. Who is here understood called Father 1. Either God according to his essence the Father of lights and so the whole Trinity may bee understood as Father of spirits and as the Sonne is called Counsellour everlasting Father and Prince of peace Isaiah 9. 6. 2. Or first Person in Trinity in relation to the Sonne and Holy Ghost and so we pray to the Father in the name of the Sonne and by the help of the Holy Ghost 7. How is God our Father Not only by creation for so are all creatures also with men and Angels But first more particularly as made sonnes in Christ his naturall Son By redemption restored By adoption acknowledged 2. Manifested sonnes by our education in his house the Church Teaching by his word and doctrine Correction by his fatherly chastisements Sanctification by his holy Spirit Inheritance of Sons in his blessing 8. What Sons hath God Both 1. generally all creatures by creation 2. Specially Princes by participation of honour and authority children called of the most High and Gods Most especially and naturally Christ by eternall generation 3. Particularly and legally all Christians by adoption in Christ and though false restored to be the Sons of God 9. What are we put in minde of by this name Father 1. Of the means wherby we are restored to favour our elder brother Christ. 2. The confidence that we may come with before him being admitted Sons 3. The love that he beareth to us whom hee accounteth so as himselfe our Father 4. The dignity and what persons we ought to be so accounted his Sons 5. The indignity we offer if we be not Sonnes or faithfull to presume and so to be assured our prayer is but sinne and we deserve a curse and not a blessing 10. Why call we him Father rather then by any other name Because a name as most truly honourable so most arguing love for though King or Judge or Prince or the like seem in common eyes more honourable titles yet
and expedient Extended over all creatures whatsoever life and death heaven and hell that hath the keyes of both time and eternity Paradise and hell and will doe as he please shutteth and no man openeth openeth and no man shutteth giveth life or taketh but referreth all to his glory 8. What is that glory The scope and end of all things in the manifestation of his power and excellency of his Kingdome proposed 1. By God himselfe to all his actions of mercy justice 2. To men that they should seek it 3. To Angels and Saints eternally to desire and doe and sing it 4. To the Divells and worst creatures that though unwillingly in their misery shall shew it and in his justice be made spectacles of his glory and so we see to which end all things are and shall be referred 9. Wherein his glory most seen 1. In his creatures heaven and heaven of heavens Sun and stars that he ordained Men his Image c. Angels his glorious Courtiers c. 2. In his actions of creation redemption governance c. Mercies to all that desire them Benefits to all creatures especially Men and Angels Wisdome truth justice c. 3. In his house or Church in 1. Earth where his graces praises c. 2. Heaven where Saints and Angels perpetually his glorious servants and delight in setting forth his glory 10. How the eternity In that all other Kingdomes and Empires have their periods and ends as the heavens their revolutions but Gods Kingdome no end all other power is limited Kings nor Tyrants whose breath is in their nostrills their hearts and all in Gods hand can doe but what he appointeth nay the very Divell is herein limited that else would as a roaring Lyon be a more terrible Dragon and destroyer onely Gods power is without limit of time or coertion bounded only by his holy and good will and pleasure and to eternity and all earthly glory and beauty is fraile and mortall like that of the lillies or flower of the field though in Solomon and his royalty and shall have end yea the heavens and Sunne and Moone as they were create though of long continuance at last will perish They wax old as doth a garment but his glory in the heaven and in his servants that attend it are to endure for ever and so in his presence is fulnessesse of joy life and power kingdome and glory for evermore 11. How the certainty of it In the truth and consistency of this being who is I am who was who is and who is to come blessed for ever who is true and the truth even eternall truth and fountaine of life and of truth and so kingdome power and glory is truly and for ever his the Divell did say of the power and glory of the kingdomes of the world that they were his and he would give them but he was a lyar and that not the truth but all earthly glory power kingdome and dominion is from God and truly his and heavenly kingdome power and glory more appropriated to him and his as more fitting the Majesty of his glory and thus certainly a King powerfull and glorious holy and blessed for ever 12. How is this ascribed By all good inen Saints and Angels by the tongues of all creatures in their kindes The heavens declare the glory of God and the firmament sheweth c. So the Sunne and Moone hoasts of heaven showres and dewes earth and seas and all things praise and magnifie him for ever but most especially all spirits and soules of the righteous and all holy and humble men of heart and his servants shew his glory and confesse that his is Kingdome power and glory for ever 13. What doth this teach Princes To remember to whom they owe a tribute of praise who hath given them that high estate who is absolute King of Glory and Lord of Hoasts and their Lord as King of Kings and Lord of all lords and so to doe according to his will exalt his honour follow his Law which will bee their honour and happinesse when they come to render an account of their stewardship and Kingdome to him that is their Lord Paramount and King for ever 14. What to Magistrates To remember of whom they and all Kings have that power and from whom and to what end derived unto them so to use their power so committed to them to his glory who gave or sent it them remembring also their accounts that they must make of their power and authority to him that is King of eternall power and glory 15. What to any other of high condition To remember from whom they have all their glory and high estate and so to use it as to his glory and praise him for it who is the King of glory and hath ordained all things for and to the same 16. What to all other the faithfull To erect and raise up their mindes and cogitations to heaven where they have such a Father who hath all Kingdome and Empire Power Majesty and Glory at his dispose and in his hand yea most eminently in his person for ever to whom all earthly Kings and Emperours compared are but wormes and their greatest glory to be his servants and vassalls in whose service also who most humble most honourable and so to consider the excellent dignity of the Sonnes of God to the despising and contemning of all earthly things as but clay and durt and drosse in comparison of this 17. What else learne you out of this conclusion The summe of the Lords Prayer and our desires briefly recollected and recommended to us in this close and words of the same 18. How is that observed 1. The Preface Our Father which art in heaven signified in the eternity and certainty of his Kingdome power and glory 2. The first Petition his name hallowed by this setting forth his praise and excellency of his glory 3. The second Petition his Kingdome come in the acknowledgement here of his eternall Kingdome 4. The third Petition his will be done by his Almighty power both now and for ever 5. The fourth Petition for our good comprehended in his glory for which and to which referred they ought to be desired and not else to the confidence and assurance of all of them asked in faith in the last word Amen 19. What or whence the ground of our confidence Manifested partly in the Preface and more fully in the conclusion and so most amply in both joyned together well considered here included or as I. In the Preface Our Father which art in heaven his love mercy and compassion His eternall Majesty and eminencie II. In the conclusion our Father his 1. Kingdome and dominion over all 2. Power ruling and governing all 3. Glory to it guiding and directing all 4. Eternity the happinesse of all 5. Certainty and truth that is Amen 20. How is Amen understood Either as a 1. Nowne the truth it selfe and so God and Gods word who is Yea
and Anen 2. Verbe so his actions that are done in truth and his fiat or Amen was the foundation of all creatures 3. Adverbe so it signifies certainly or without end or doubt and so are all his words and truth and such and hence our confidence 21. How is Amen used Either for 1. Wishing as usually in prayer Amen fiat 2. Confirmation or ratification as Gal. 1. 20. 3. Usuall affirmation single in speech Amen I say c. 4. Asseveration doubled as Amen Amen dico vobis even almost to oath Jo. 16. 23. 5. Consent as in many prayers praises in the Church 1 Cor. 14. 16. c. used by the people 22. How here used In any of these present respects as in 1. Our confession of praise and consent to the praises of God 2. Our affirmation or asseveration of his glory and our duty 3. Our wishing and hearty desiring our prayers to be heard 4. Our ratification of our vowes and thanksgiving and confirmation of our faith 23. For what may it serve us then 1. To confirme us in the faith and confidence we should pray with 2. To comfort us in assurance of the promises of God and truth of them 3. To Convince and 4. To condemne us if as gracelesse ones we pray unfaithfully Hypocrites wee pray but dissemblingly 24. In what may we then be assured or confirmed in this faith and confidence 1. In God who hath commanded us to pray and offer this sacrifice of praise 2. In the promises of God assuring us to bee heard if we pray faithfully 3. In the testimony of a good conscience that we pray as we ought faithfully and charitably 4. In the holy Spirit who witnesseth with our spirits and maketh us truly say Abba Father 5. In Christ in whom the promises of God are Yea and Amen and in whom as we say Father at first we may here also most confidently say Amen 25. What followeth in the Catechisme The question concerning the sum and substance of the Lords Prayer SECT 8. The thirteenth Question The summe of the Lords Prayer and all the parts thereof and petitions before rehearsed epitomized and hereby paralelled with the answer to the thirteenth Question As else the preface both severally and other petitions explained In the first petition hallowing Gods name The second petition thy Kingdome come in all the parts and branches thereof and 3. Petition Thy will be done in earth as it is in Heaven so likewise explicated as the fourth petition for our daily bread and â— Petition for forgivenesse of our sinnes as we forgive others and the 6. Petition for deliverance from temptation and all evill as those before with the conclusion and the whole doctrine in them comprised thus epitomized and explaned An other manner of exposition of the same by some propounded wherein the seven deadly sins in the seven Petitions so by them numbred prayed against and the opposite virtues desired though rather in very deed in every of the petitions are all the said vices and vertues and all others whatsoever plainly deprecated or desired 1. VVHat desirest thou of God in this Prayer I desire my Lord God our heavenly Father who is c. 2. What is here in these words contained An exposition by way of paraphrase of the Lords Prayer and so if we marke it we may find all the parts and petitions of it delivered and expressed in other words a little more at large for our better understanding of the sense and meaning of the same 3. How then shew you the parts and petitions of it particularly 1. The Preface of our Father which art in heaven in these words I desire my Lord God our heavenly Father who is the giver of all goodnesse 2. The first Petition Hallowed be thy name The second Petition Thy Kingdome come The third Petition Thy will be done c. That he will send his grace to me and to all people that we may worship him hallowing his name Serve him in his Kingdome Obey him as we ought according to his will 3. The fourth petition And give us this day our daily bread in these words That he will send us all things necessary both for our soules and bodies 4. The fifth petition To forgive us our trespasses as we forgive them c. in this That he will be mercifull unto us and forgive us our sinnes 5. The sixth petition Not to lead us into temptation but to deliver us from evill in these words That it may please him to save and defend us from all dangers ghostly and bodily and from all sin and wickednesse from our ghostly enemy and from everlasting death 6. The conclusion For thine is the Kingdome power and glory for ever and ever Amen in these words And this I trust hee will doe of his mercy and goodnesse in Jesus Christ our Lord and therefore I say Amen So be it 4. And how doe you more particularly shew the full exposition thereof By considering the substance of what is intimated or expressed in the severall parts and petitions aforesaid 5. How in the Preface In the confession of the great mercy love and compassion of our Father as well as his Majesty and glory in the heavens whither we are to elevate our soules and eyes considering our wants and miseries here on earth and so we say and confesse Him 1. Father of mercy and consolation and fountain of goodnesse Light and Spirits and so of our spirits 2. Our father in Jesus Christ and our loving and mercifull God 3. Who is now and for ever the same Alpha and Omega the first and last 4. In heaven the Throne of his glory by his powerfull presence glorious Majesty The Kingdome of his Church by his graces The hearts of the faithfull by his holy Spirit And thus wee confesse him giver of all goodnesse and elevating our eyes and mindes to heaven say Wee have lifted up our eyes unto the hills from whence commeth our help and to thee that dwellest in the heavens in majesty power and glory most gracious God and our loving father which art in heaven 6. How in the first Petition 1. In our confession of Gods goodnesse Thy name is worthy to receive all honour O thou holy one of Israel and holiest of all holies Our duty and it is fit O Lord wee should set forth thy praise and ever be telling of thy glory and sanctifying thy name Our neglect yet O Lord we have not honoured thee as we ought but rather many wayes prophaned thy most holy name and word and other means of our good Lord we bewaile and give us grace truly to lament our sinnes negligences and offences 2. In our requests our petition and intercessions Lord let thy name bee hallowed by us and all people more conscionably in our lives and all our actions that our tongues may shew forth thy praise and wondrous works and that we may ever be doing good and giving of thankes 3. In our deprecation
seeking to procure and 1. Have a sense of feeling and so a knowledge and an acknowledgement of sin 2. To have a loathing leaving and forsaking of the same 3. To have a resolution and firme prosecution of it and a new course of lâ—fe and holy living as was before declared in the Sacrament of Baptisme and the Godfathers vow and promise at the Font. 18. How is a sonâ—e of sin wrought in us By grace given of God obtained by prayer and consideration of the will of God which is our holinesse and so we may proceed thence 1. To the knowledge of sin which is looking into the glasse of the Law wherein is seen God â— purity Our sanctity required Our sin and so ugly deformity 2. To the acknowledgement of that hatefull monster sin thereby to obtaine remission and forgivenesse and deliverance from the same 19. How is the loâ—thing of sin best wrought in us By considering 1. The uglinesse and deformity thereof in Gods sight 2. The uglinesse and deformity of our soules thereby made abominable in Gods sight and like the Divell 3. The losse wosustaine thereby as the blotting out the image of God in our â—oules 4. The impurity of sin and the soule defiled by sin made a cage of uncleane birds 5. The â—ate of God against sin whose eies can behold no evill 6. The loathing wherewith God loatheth a sinner and his actions that are so contraâ—y to his pure nature polluted and unclean 7. The end of sin shame misery and confusion which may well move â—s to the leaving loathing hating and forsaking the same as so â—oule a monster that God much hateth 20. How may that godly resolution be best wrought and confirmed in us By considering 1. The promises of God to the penitent and godly persons 2. The goodnesse of God requiring it 3. The mercy of God alluring us to him 4. The examples of mercy in sinners received to grace to their comfort and felicity as of Mary Magdelâ—ne penitent thiefe David Peter c. 5. The judgements of God against impenitent sinners denounced 6. All the actions and workes of God as iâ— were perswading us to a new obedience 7. The unprofitablenesse shortnesse and contemptiblenesse yea endlesse shame of sin 8. The fruits of conversion to God holinesse and honour joy comfort and peace hereby and here obtained endlesse glory and eternity of reward hereafter in the love favour and presence of God which may move us to a constant resolution yea prosecution of so happy a new a course intended and perseveâ—ance to the end 21. How is the preparation by faith By examining the truth and lively operation thereof to the saving and adoring the soule by 1. The ground thereof the Rocke Christ. 2. The stedfastnesse there of without wavering 3. The fruits and â—ffâ—cts thereof in our repentance begun and perfected Love to God in praise and thankfulnesse Love to men in charity and forgivenesse 22. What is faith The evidence and assurance of things not seen but hoped for and so in particular of the mercies and promises of God made to us in Christ expressed in his word and confirmed in the Sacrament the seale of grace the ground whereof is Christ the rock and head corner stone on which the Church is built and whence it is so firme that the gates of hell shall not be able to prevaile against it and as the Apostle saith Neither heighth nor depth principalities nor powers life nor death things present nor things to come is able to remove us from it or the love of God the fruit and effect of the same 23. How is repentance the fruit of it As that is indeed the root and beginning of all goodnesse in us and also yeelding at last perfection to the same as the feare of God the beginning of wisdome is founded in faith the doctrine of salvation apprehended by faith mercy and graces received by faith repentance so begun continued and perfected by the working of faith and so also the fulfilling of the Law begun in faith of God for whose sake we love our neighbour and in the same faith yeeld him our Lord his honour and obedience thus faith formeth in us all vertues and graces as the same testifie the truth of our faith 24. How is this excellency of faith seen Excellently described in ninth and tenth to the Hebrewes where shewn to be the root and foundation of all the excellent graces of God as the power of God in all holy men and Saints on earth the ornament of the soule and to us even all in all for godlinesse so by 1. The eie of faith 1. The Fathers saw the promises afar off 2. We see God and 3. Looke up towards heaven 2. The hand of faith we apprehend Christ and his mercy and merits and apply them to the soul and are ready and prompt to all good works 3. The heart of faith we beleeve and conceive Christ lay hold on the promises 4. The tongue of faith we praise God and make a godly confession 5. The feet of faith Enoch walked with God and we come to his holy Temple and walke the waies of righteousnesse and by this faith as by a hand receive Christ in the Sacrament and a mouth feeding on him and a stomach or digestive faculty taking him to our soules we are nourished by him and turned by his power into one substance body flesh and bloud with him made flesh of his flesh bone of his bones and in him acceptable to God 25. How is this faith seen working by love In our yeelding all honour and praise to God with thanks for his benefits and obedience to his will and Commandements In our yeelding due respect to our neighbour according to the will of God in perfect charity and peace with all men 26. How then in respect of God In generall To yeeld all honour love obedience and duty as it is expressed in the Commandments and first Table especially In particular In respect had to this Sacrament and the receiving thereof 1. To have an humble and thankfull heart 2. To have holy remembrance of this so great benefit and blessing 3. To have reverent commemoration thereof with mouth and lips ready to set forth the praises and goodnesse of God with thanksgiving for the same 27. How in respect of men To be rightly disposed in charity towards them Both generally As it is the will of God and commanded in the Law and Gospel And particularly In regard of this holy action where is so especially required 1. Forgivenesse We desire forgivenesse as in the Lords Prayer 2. And here And perfect peace with all men As we desire to be at peace with God and to have union with him and communion with the Saints whereof this Sacrament is a token and symbole received to the soule 28. How if we sinde not our selves so well prepared We are not to leave the Sacrament but rather labour to be better prepared which if we
his Fathers will 3. Love and submission to him and his will and Commandements 4. Repulse of the Divell and his temptations 5. Humility even in the greatest degree and beyond compare 6. Contentednesse in his humility sufferings and reproach 7. Thankfulnesse honour and praise given to his Father for all and in all things in most abundant manner and measure counterpoising Adams fall and all our frailty but much more in infinite measure surmounting it as he the second person in Trinity and descending from heaven performed this who was infinite as God and so made infinite satisfaction and restored by it not only Adam but his posterity and in token thereof carried the poore penitent theefe on the crosse with him into Paradise 24. Are we so then pardoned in his person justice Yes as in one Adam all sinned by one Christ are all made alive and as the offence by one to condemnation so much more the grace abounded to justification and in his stripes we are healed 25. But how is the law satisfied Man sinned and man must dye man offended and the Man Christ made full and superabundant satisfaction 26. But the soule that sinneth must dye It is true Anima quae peccat morietur by one Adam sin came into the world and had dominion over all and in that one Adam and his person we all sinned and were deprived of grace all since offences but branches of that radicall and originall transgression so that person Christ in his loynes in the flesh did make satisfaction for his and all our guilt and being without sin in the sanctifying of Gods Spirit as the first fruits hallowed was an oblation for all our sinnes the branches or buds of that first sin whose root thus cut off in Christ the branches must needs dye unlesse again replanted by the hellish power of Satan and falling from grace 27. But is this exact and true justice Yea we may see it an eye for eye and tooth for tooth life for life infinite satisfaction for an infinite offence that it may well be not only in vigore but rigore Juris true and exact justice and though some seeme to remit it à rigore Juris wherein the soule that sinneth not a Damon for Pitheas not a friend for a friend but the soule it selfe that sinneth is to dye and shew that in vigore juris full satisfaction is made and the debt paid and we all cleered yet if we consider that one person that sinned and we all in his loynes the foundation of guilt and that one person that maketh satisfaction and we all his members and in him if ever elect or saved we may so exact justice truely to the uttermost mite and superabundant satisfaction made both in rigore as well as vigore juris and praise and admire with all Saints and Angels the wisedome goodnesse and mercy of God 28. Why is the humanity and genealogie of Christ so particularly set downe and recorded To shew he is truely the Messias and promised seed according to the Scriptures viz. of the seed of Abraham of the Tribe of Juda and house or linage of David 29. How appeareth it Plainely in the Scriptures and his genealogy recorded by the Evangelists Matthew and Luke 30. But doe not these genealogies differ They may yet both true according to divers direct lines as we see in the lines of Nathan and Salomon as after five or ten or many descents the children intermarrying severall direct lines came from the same party to the same on both sides 31. But divers fathers are named there of Joseph Yet both right the one the naturall father the other the legall father whose the issue accompted when the younger brother was to take the elder brothers wife to raise up seed to his brother 32. But the Genealogy is of Joseph not Mary whose Son Christ was in the flesh But he tooke a wife of his owne Tribe and family according to the Law and the Evangelists and Angel Luke 3. shew and call him as her son the son of David 33. Yet was not Mary said of the Tribe of Levi These two Tribes of Juda and Levi were so neerely linked as placed at Jerusalem and about the offices of the Temple and so many Intermarriages so the more occasioned had passed that it was sure enough and not hard to shew their descent from either Tribe 34. How can you shew that By all histories of the times and Scripture where it is apparant the Kingly family of Juda and Priestly of Levi much intermixed and so the very government was with the priest not only in regard of their high and sacred office but of their blood by many Intermarrriages intermingled and lines there of Nathan and Salomon compared with the history of the governours doe shew 35. Why then was Christ especially named of the linage of David As the Kingly line fitting the Son of the King of Kings and in regard of the promise and prophesies 36. He is then also acknowledged of Levi And not unfitly as hee was to offer that eternall sacrifice and is a Priest for ever after the order of Melchisedec who was also both King of Salem and Priest of the most high God 37. How were his Disciples called his brethren The phrase and custome of the Jewes was so to call the neere kinsmen or acquaintance and he also calleth them so in his love saying goe tell my brethren and some of them were his neerest kinsmen according to the flesh and so Abram said to Lot his kinsman we are brethren 38. How or which Disciples were his neerest kinsmen Anna the wife of Ioachim the Father and Mother of the Virgin Mary both of the Tribe of Iuda according to Damascene she of the Tribe of Levi according to Epiphanius and both by divers lines truely said had by two other husbands two other Maries by Cleophas Mary wife of Alephus mother of Iames Alpheides and Symon Cananaeus by Salome the other Mary wife of Zebedeus mother of Iames and more especially called the brother of the Lord and Iohn the Evangelist whom the Lord as it is said so loved Thus his cousin germanes and called in the common phrase his brethren 39. How was this James more especially called the brother of the Lord Because he was so like him as testifieth Egesippus who lived next to the Apostles times that those who were sent to take him were faine to send Iudas before them to shew which he was and to distinguish them one from the other and so he came and by that token of the kisse betraied him 40. What learne we hence Many duties especicially As 1. Reverent admiration with all Saints Angels of this divine unspeakeable mystery 2. Humiliation of our selves before God in remembrance of his admirable humility 3. Gracious magnanimity and lifting up our hearts to God and heaven in remembrance of our hereby acquired in him best and truest nobility 4. Joyfull commemoration of this his wonderous favour
and mercy to our consolation 5. Thankfull expression of praise both in word and deed life and actions for this his admired mystery and meanes of our redemption 41. What followeth in the Creed The other parts of his humiliation in his passions and sufferings death buriall and descent to the grave and hell in the following foure and five Articles SECT 6. The second degree of Christs humiliation in the fourth Article The Analysis of the fourth Article In his passion and the maine parts thereof His sufferings and obedience to the Law and thereby to death for us that by our transgressions of it had so deserved and by whose death and performance of it or obedience both active and passive we are freed if we study and strive with our best endeavours to performe the same whence our chiefest comfort ariseth As by whose stripes we are healed The many degrees and processe of whose sufferings and continuall travels labours and contumely that he throughout his whole life and especially at his death a little before it for our sakes endured and under-went are here in order described as also the most bitter potion or cup of his Fathers wrath his bloody passions with all those remarkeable ciroumstanstances agony betraying unjust judgement crowning with thornes buffetting reviling and lastly crucified that night shamefull and ignom nious death wherein how much more excellent his soul so much more sensible of misery and exquisite his torments of both soule and body though death by his death destroyed and by his buriall our graves as it were opened and our rest or sleepe ther sanctified and so we learne to sorrow for sin that caused such his hitter sorrow and sufferings yet comforted in his death that destroyed death and opened to us the gate of glory 1. VVHat is the fourth Article He suffered under P. Pilate was crucified dead and buried 2. What is hereby expressed The manner of his many sufferings he suffered in his life at his death His humiliation to death buriall under Ponce Pilate dead and buried 3. What is therein briefly then to be observed The second degree of his humiliation and therin two things especially 1. Intimated his perfect obedience to the whole Law in undertaking the performance and curse for us 2. Litterally laid downe his sufferings 4. VVhat obedience Perfect and absolute obedience which all ought to performe hoc fac vives or else cursed every one that continueth not in all these Lawes to doe them 5. How is this part of his humiliation for us In that hee not onely descended from heaven and was incarnate for us conceived and borne and so fitted in the forme of a servant to performe these things for us but was also actually obedient to the Law performing it and all righteousnesse whereby man fulfilled the Law and which is more suffered the penalty due for our delinquencies and by it was made sin for us that we might be the righteousnesse of God in him 6. How did he fulfill the Law In performing what was required and written both in the Law and the Prophets Math. 5. 17. 7. How in the Law 1. All the whole Ceremoniall Law concerned either the service and honour of God the types of him and his sacrifice Math. 15. 17. us to performe and so himselfe as Luke 2. 21. circumcised and offering gifts Lepers as every one of us Luke 1. 2. c. Math. 26. 2. Morall Law in most exquisite love to God and his neighbour all mankinde his brethren for whom he laid downe his life and what greater love 3. Judiciall did wrong no man nay even required not his owne but gave to Caesar what was Caesars and to God the things c. and over and above himselfe for others good 8. How in the Prophets What ever was written by them in exposition of these Lawes or of him and signified in types to be performed by him so he performed all righteousnesse Math. 3. 9. Were we bound to the performance Yes of the whole Morall Law and so much of the residue as were branches thereof seene in the other and pertaining to the service of God or justice to our neighbour 10. But are we now freed From the curse and servility thereof not from the duties and performance for wee are freed from the curse or bondage and feare to be in love with joy a people studious of good workes 11. But hath not Christ performed it for us Yes if wee strive to shew our selves obedient and willing to doe all righteousnesse and so it is Rom. 8. 4 he hath fulfilled the Law for us but with this limitation if we walke not after the flesh but the spirit that is who are willing to be righteous and keepe the Law though not for our weaknesse able 12. How of them that strive not to keepe it He hath done nothing for them for they walke not after the Spirit so if they be sonnes of Beliall without grace not seeking to walke godly or securely thinking or presuming Christ hath done all for them and therefore they seeke to doe nothing to their cost they will finde Christ hath nothing for such gracelesse and secure ones but hath done these things only for his faithfull ones 13. The doctrine then of faith destroyeth not good workes No but confirmeth the godly to goe on more cheerefully in good workes since there is is a reward for such godly and though the worthinesse of them and acceptablenesse be of the power of faith and in Christ yet as God is thereby more glorified so by them a more abundant reward when the ungodly or they that want them shall find none or only the miserable reward of iniquity 14. We are then bound to doe them Yes but to looke for the perfection and sweetning of them to our soules and assurance from him that they are made worthy and acceptable by faith and his most preceious blood 15. What comfort herein That there is help laid on one that is mighty and able to performe and so if we be willing though not able to performe all righteousnesse hee hath done it for us yea and borne all our transgressions 16. How is that In that second part of fulfilling the Law his sufferings for sin and bearing the punishment both in body and soule due to all our offences 17. What were his sufferings Of two sorts 1. Generally all those miseries in the flesh sustained for our sakes even in his infancy childehood and before his manifestation to Israel 2. Especially those grievous ones suffered 1. after his manifestation 2. immediately before and at his death 18. Which of the former sort 1. In his infancy the common miseries in his infancy which as the rest considered in regard of his excellency of person so much more eminently perspicuous 2. Persecution raised by Herod so soon as born in pretence of worship seeking his blood and slaying so many infants not sparing his owne childe that it was said and verified better be
their truest honour from this that fathers of the Countrey and Common-wealth and for God though King of Kings Lord of Lords God of Sabbath Judge of the world and such his names seem of more honour yet full of terrour as Majesty and we poore creatures more need comfort and he most honoured in his mercy and how can those names be such comfort as Father since he a 1. King of Kings we dust and ashes 2. Lord of Lords we poore slaves 3. God of Sabbath we poore wormes 4. Judge of all we poore and miserable sinners So what doe these great titles but strike a terror into us that have need of mercy to comfort us in our deep necessity and of a Father not a severe Judge our great Warriour of Prince to looke upon our misery 11. How are we then comforted in the name Father In that it is a name of love and mercy and as there is mercy with him he shall be feared and so also honourable to him and to us most comfortable according to which name shewing mercy to all his creatures and most particularly to us in Christ so we may consider his fatherly love and affection I. As he is a Father that 1. can deny us his sons nothing that is requisite 2. Is ready to forgive and receive the penitent sinner and sonne as in the parable of the prodigall 3. Is full of compassion in the bowells of his mercy to his creatures and sons II. As we in Christ in whom he is well pleased III. As we either 1. aske or pray asking him blessing 2. Returne or are penitent aske forgivenesse 3. Desire his love favour or mercy 4. Aske his grace 12. What else learne we hence As Sons to be like him to have his image in us Eph. 5. 1. To be holy as he is holy To be mercifull as our heavenly Father is mercifull Luke 6. 36. To be perfect as he is perfect Matth. 5. 48. To be humble and shew all filiall duty towards him our Father 13. Why say we our Father 1. In regard of God who is all our Father 2. In regard of Christ in whom he is so particularly made our Father 3. In regard of the Holy Ghost by charity speaking in our hearts Abba and shewing him all our Father 4. In regard of the Church in whose words as in generall we are taught to pray being many but one body 5. In regard of our faith in that Church in Christ whereby we have all one Father 6. In regard of our charity as we are to pray for and to remember all and so say our Father 14. But why may we not as well say my Father Though my Father and my God or Lord in particular confidence in any distresse may be well said of us as Eli Eli c. yet for a generall form of prayer to be used by all nothing so fit as our Father in regard of his mercy love and compassion ready to receive forgive and releeve us and our Father especially 1. As in Christ in whose name and words we speake for whose sake are not else accepted 2. As in faith and confidence of this in him and by his Spirit 3. As in charity with all men so in body the Church and taught to pray for others as well as our selves and that our prayers can never be effectuall for our selves farther then as in charity earnest for others 15. Of what doth it then chiefly minde us 1. Of our Brother Saviour Redeemer Judge also Christ in whom God is made ours and we his 2. Of the strict union with God by Christ whereby he being ours whom have we to flie unto but him 3. Of the communion of Saints the family of God of which we are made a part and so to pray for our brethren 16. What learne we farther hence To take heed of all contempt of our brethren for without that charity to pray for them our prayers can never be effectuall for our selves no not holy neither nor prayers but rather a cursing and no way comfortable nor a blessing since God is not our Father if we be not in charity for God is love 17. Whom are we then to pray for Generally for all men of all estates and conditions whatsoever even our enemies persecutors and slanderers that God may turne their hearts and for Turkes Jewes Infidells and Hereticks that they may be converted to the faith 1. Especially for Princes that under God may be the meanes of his glory by good government 2. All good people and benefactors to us or the poore Saints on earth 3. All those to whom in any particular respect we are bound as Fathers c. 4. All those in any necessity need danger distresse or sicknesse 5. Our selves and all our brethren the elect whom God in his predestinate counsell hath appointed to salvation 18. Are there not some then we ought not to pray for Yes first the Divell our and Gods enemies against whom we are to pray 2. All knowne enemies of God so David against his enemies viz. as enemies of God and whiles so And so did the Church against Julian and such as he and Samuel forbidden to pray and mourne for Saul 1 Sam. 16. viz. as enemies of God or whiles s. 3. The dead not to be prayed for neither as whose estate is unchangeable of paines or glory 19. Why added which art in heaven 1. To remember us of his excellent Majesty and power and glory as who dwelleth in the heavens 2. To elevate our mindes to his Throne of glory 3. To minde us where we are and so of our meannesse and to teach us humility 20. Why to remember us of his Majesty Power and Glory For our comfort and that as he is our Father and so willing to doe us good so also 1. In Majesty honourable wherein our honour to be his Sons 2. In Power able to doe what ever we desire or he thinke fit or please 3. In Glory and of the same will impart to us and doe us good and advance us for his glory 21. Why to clevate our minds I. That we may alienate our minds from earthly things to be fitter to pray II. That we may not be glewed to the earth for then we can have no desire or power to pray III. That we may looke towards our Fathers house and our native home heaven IV. That we may consider 1. who it is and where he is that we pray unto 2. What things we ought especially to pray for heavenly and spirituall things 3. Whence those best blessings and indeed all good gifts else descend from above from the Father of lights 22. How to minde us where we are To make us in humility to consider our meane estate and so 1. How we are in a vale of misery this earth in a place of necessity 2. How far from our home and thence long for heaven our native soile and fathers house 3. How much we want of perfection so to desire