of it as set down in the sâ—m or Creed it selfe and produced only such proofes as might thus briefly explain that summe there being in that sum sufficient as to matter of faith without seeking much after circumstance and therefore from this exposition of the Creed hasten we next to that of the ten Commandements A briefe Exposition of the ten Commandements THe ten Commandements being not as the Creed is a sum of faith set by uncertain Authors and therefore needed our proofe by Scriptures of every the Articles of it to adde to them infallible truth but the imediate dictates of the spirit of God himselfe in the Scriptures needlâ—sse it may be to labour much after other proofs Though to strengthen our both credit of them that they are Gods and to abet our keeping of them as good we have them not onely once but twice x Exod. 20. 1. c. Deut. 5. 4. c. recorded And that too more then once twice yea thrice y Exo. 34. 28. Deut. 4. 13. 10. 4 by the number of ten and that againe oft in two Tables z Exo. 24. 12. 31. 18. 32. 15. 34. 1. 4. 29. Deu. 4. 13. 5. 22. 9. 10. 11. 15. 17. 10. 1 3 4. 1 Kin. 8. 9. reckoned up by Christ in two Commandâ—ments a Mat. 22. 37 38 39 40. by St Paul in one word b Ro. 13. 10. Love When now to go on with this explication take we them as recorded Exodus Chapter 20. Ver 1. down to the eighteenth verse The two first verses whereof are the Preface the fifteene following the Commandements themselves Where by the Preface we learne that these Commandements are Gods Commandements things commanded us of God Vse Which may teach us our obedience what the true obâ—ect of it is the things commanded of God prescribed to us and warranted in his Word c Is 8. 20. 2 Tim. 3. 16. 17. Then for the Commandements themselves the two Tables teach these two main duties the first our duty towards God the second our duty towards man or our neighbour in both which tables you have the Commandements Note for the most part negative as if to intimate our more carefull keeping of them onely the fourth and last of the first table is in a sort both affirmative and negative as if hinting our most Note exact keeping and observing of the Sabbath The fift and first of the second Table affirmative as if to shew us worse then ungodly Note if at all peccant in that the Law even of both Nature and Nations requiring that To some of them as to the second third fourth and fift are Reasons annexed for our obedience Bâ—t if Jews were stubborne and might perhaps need such let not Christians seeme to exact any but knowing them the Will of our Lord and Master as obedient servants strive to performe and worke what he wils without any respect to these like Reasons It being sufficient to abet our obedience thereto that he commands them as those others he doth without shewing such like reasons And for the method of them not to take or one or other negative alone or affirmative alone know we we ought to take them all both wayes or in both senses one by the rule of contraries implying the other So as in every one of them there is both things commanded us to be done as also things where of we are forbidden the doing As In the first Table as respecting God and 1 In the first Commandement respecting God himselfe that we acknowledge him and no other for God a Eph. 4. 5. 6. trulie to professe him by both our words b Jon. 1. 9. and our workes c Prov. 3. 6. To the true performance whereof is commanded our knowledge d Col. 1 10. faith e 1 â—o 5. 4 hope f Rom. 8. 24 25. love g Ps 18. 1. patience h Rom. 8. 28. â—9 humility i 1 Pet. 5. 5. and the like what other vertues k 2 Pet. 5 6 7 And forbidden our ignorance l Hos 4 6 jufidelity m Psal 14 1 distrust n Jer 17 5 hatred o Rom 1 30 impatience p 2 King 6 33 pride q 1 Cor 4 6 7 and the like with other Vices r 2 Pet 2 9 Rom 1 21 c. II. In the second respecting the worship of God and as to the means of that worship that we use not therein the devices of men s Iâ— 29 13. but go by the dictates and directions of Gods word t Maâ— 28. 20. To the true applâ—ing whereof is Commanded divine adoration and reverence u Ps 95. 6. maugre all opposition of Idolatrie care in performance of it w Dan. 6. 10. useing waranted helpes hereto and prayer x 1 Thes 5. 17. thanksgiving y vers 18. the ministery of the word z Rom. 10 17. and sacraments a Mat 28. 19. Order and decency in Gods service * 1 Cor. 14. 40. and the like And forbidden superstitious adoration of Saints or Angels b Rev. 19. 10. or of God himselfe by pictures or images c Deut. 27 15. Neglect of prayer d Ps 14. 4. or thanksgiving e Rom. 1. 21. the hypocritical abuse of them to be seene of men more then to be regarded of God f Mat. 6. 7 contempt of the Ministery g Act. 17. 18 disorder and confusion h 2 Thes 3. 6. 7. 11. or the like III. In the third as to the meanes of that worship every day is commanded a reverend use and esteeme of Gods names i Deut. 28. 58. as Almighty God Lord and the like of his Attributes k Rev. 15. 3. 4. a Mâ—rcie Truâ—â— Justice and the like of his ordinances l Mal. 1. 11. Word m Ps 138. 2. Workes n Job 36. 24. and the like lawfully called to it to sweare truly and â—aithfully o Je. 4. 2. to promote even among and against the Idolatrie of heathens the truth and purity of Religion p Jer. 10. 11. and the like And forbidden vain or carelesse or contemptible vse of anie Gâ—ds names attributes ordinances Word or Works whatever q 2 Pet. 3. 3. 4 any light or false swearing r 2 Chro. 36. 13. by or blaspheaming any his names s Lev. 24. 11. 16. cursing t Ro. 12. 14. profancing u Mat. 1. 12. in word or work all or ' any what ever abuse or impurity of Religion w Iam. 1. 26. 27. and the like IV In the fourth as to the meanes of that worship on Gods owne set day one day still in seven which among the Iewes and under the Law till the first comming of Christ was the seventh day x Gâ— 2. 2. among Christians under the Gospel and till the second comming of Christ to the end oâ—
to our God who dwelleth in inaccessible light whose love blessings and comfort love of God as our deare and loving father blessing of Christ as his dear son and our Saviour comfort of the Holy ghost that proceedeth from them both to comfort and establish us in the truth 3 persons and one God be with us and be by us and all the Church of God ever called upon and blessed to the blessing and preserving of our soules from whatever siâ— our bodies from whatever sicknesses or calamities our estates from whatever ruine and destruction Now and for ever Amen A Morning Prayer for a Familie O come let us worship and bow down and kneele before the Lord our maker O eternall everliving and everloving Lord God and saviour thou that art most powerfull yet gratious most just yet merciful too rich in graces and superabundant in goodnes give us O give us both of that thy grace goodnesse that in this humble offerture of our morning Exercise we be duly prepared for it And that in the first place in the due acknowledgment of our many and manifold sins and transgressions that though we thus come nigh thee in this weighty busines of prayers praises yet shouldest thou come nigh us and weigh us in the ballances of thy justice we might be found lighter then vanity so horrid so hideous have been our sins so many so infinite our transgressions So as whilest looking on them alas what can we look for but a fearefull downefall to death and damnation Ouâ— pride our covetousnes our drunkennes our deboyshery or deceit our hypocriasic our neglect of thy word our disobedience to thee our God despite to our neighbours an aggravation of that desobedience with whatever other breach of thy blessed commandments have so far broken in upon us that when but seriously laying it to heart we may not have heart to hope our aÌ„y wise evading that downfal Yea so besotted are we with sin that notwithstanding our daily both hearing and handling thy blessed word we heare but heede it not yea we know what 's good but practise it not A sort of arrand hypocrites we are that mock thine house of prayer thy word thy sacraments and whatever other seemly ducies of Religion and devotion bâ—t stales to our lewdersin cloaths to cover our licenciousness Yea and too too oft the very practise of prayer but a practise also to bolster up our carnall desires not therein heeding the due Method end of it thy endlesse praise and our eternall Salvation No though covertly so contemne thy word we do by our careless unconscionable regard of doing thereafter so grieve thy good spirit by our sin so abuse thy mercy by our presumption so forget thy judgments cauteriz'd as t' were and hardned in that sin presumption that looking upon us so many sinkes of sin so many presumptuous vassalls of indignation what can we expect but our portion with the wicked and with them that forget God but to be turned into hell the place appointed for the Devill and his Angels Bâ—t yet O Lord there is mercy with thee weigh us in the ballanees of that when then our hopes may be it may poize down the scale of thy justice and being turned from our sins by thy mercy we may so evade the fury of thy justice and by true faith timely repentance happy sanctification of life knowledge of thy will love of thy name zeale of thy glory sincerity for thy truth boldnesse in the profession of thy word perseverance in godlinesse and goodnesse patience under whatsoever crosse or calamity contentment with our whatever estate so arme us against the evill of sinne the evill of punishment may not fray us so order our steps to God by good that no step be made to either of those evils When to further our dayly morning exercise yea our alwayes excecises in these like duties what especial obligations have we as thy continual mercies which should stir up our continual thankfulnesse for those thy mercies our own miseries which should also force our prayers for the continuance of those thy mercies thy mercies that we are not confounded our miseries that they become not that our confusion Let us O let us in a due acknowledgement of those thy mercies both to free us from and prevent our those whatever miseries let us make conscience of all our doings not to do any thing contrary to the law of good conscience but as directing to that good Conscience to go by the rule and directions of thy good word in the Scriptures and be guided by the dictates of thy good spitit in that Word Try we thereby and prove we all our thoughts examine we thereby and therein all our words and works that so we may seek thee our good God in all and find thy good grace in the execution of our goodnesse Nor for our selves O Lord let 's onely become thus suppliant to thee but let our prayers also extend to the good both of our selves and others and be now next extended for a blessing upon thine holy Catholike Church c. Here go on as occasion serves as in the genenerall Prayer till you come thus to conclude And now O Lord having thus made a tender of our bounden duty in this our first offerture of this morning worke of thine in thus calling upon thee be favourable now next to us in the workes of our owne callings that by effecting them to our comfort we may effect them also to thy glory That even every one of us in our severall places and callings may as not onely thus opening the day thy glory by this thy worke bâ—t by thy goodnesse may goe through with it to our comfort in our own workes When now to conclude these our imperfect requests we have thus made to thee both for our selves and others imperfect in as much as many things are omitted we should pray for for our selves many things omitted we should praise thee for to supply that imperfection of both our prayers and praises let us now at last make our addresse unto thee for them in that most absolute forme that perfectly compriseth them all saying as our Saviour himselfe hath taught us to say unto thee Our Father which art in Heaven c. The peace of God which passeth all understanding preserve us in peace and keep our hearts and minds in the knowledge and understanding of him our God and Father that his out-stretched arme be our defence stretched out in the mercifull exhibition of his Sonne Christ our Saviour Whose salvation let be our auspicious aid and that made good to us by the grace of that good spitit of grace the holy Ghost the Comforter he hath sent to be with us To which Father of peace Son of mercy holy Spirit of comfort and consolation three Persons and one God be by us and all the faithfull ascribed all honour and glory praise power might Majesty and Dominion
at this Resurrection â—ee God 34. T. You say out of that of St Paul d Ro. 6. 23 that the wages of sin is death and in your answer to our one twentieth question that we all finned in Adam How can we then be freed from the death of sin L. Why that I told you in our answer to yâ—ar two and twentieth question that it is by Jesus Christ 35. T. How prove you that L. Why those places before cited c Ro. 5. 18 1 Cor. 15. 22. prove it 36. T. All finned in Adam and if all be made alive in Christ then are none subject to death L. True it is all finned in Adam but they all that are made alive in Christ are only Beleevers all that are made alive are made alive in him but they all are onely such as beleeve in him Explic. Salvation in Christ is offered to all d Mat. 11. 28. though none lay hold of it but the chosen when though he was a sufficient satisfaction for all yet was he efficiently satisfactory onely for them e Jo. 18. 9. Where though but the chosen are saved yet in that Salvation though perhaps but of a few in comparison of the damned doth mercy yet prevaile against justice and more it is that one is saved by his merit then that thousands dye by their owne merits And that in as much as possible it is that all without him may be damned and though but one saved that impossible is that salvation of that one but by him 37. T. You said in answer to our eight and twentieth question that the Articles of our faith are called the Creed What mean you by that word Creed L. The sum of our Faith Explic. Creed is an Appellative from a Latin word that signifies to beleeve whence we take the thus naming of the summe or symbol of our Faith Creed Which in sum is distributed unto these three parts as some divide First of God the father and our Creation secondly of God the Sonne and our Redempâ—ion Thirdly of God the holy Ghost and our sanctification Other some make foure parts of it by dividig this â—hird into two parts making that of God the holy Ghost one and Gods holy Catholicke Church with the Articles that follow the other Both making up but the same in sum and that as we have said the sum of our Faith 38. T. In your definition of Faith you said in answer to our foure and thirâ—ieth question that it is a certaine and sole dependance on Jesus Christ How prove you that L. By that of St Paul f Eph. 3. 12. Explic. Faith is diversly taken as for Constancy and Fidelity in keeping promises g Ro. 3. 3. for the Doctrine of the Gospell h Ga. 1. 22. the profession of any kind of Religion i Ro. 1. 8. and the like And is a perswasion or assent to any purpose And in Scripture is four-fold 1. Historicall as is the Faith of Devils they beleeve there is a God k Ja. 2. 19 and tremble too at the presence and and power of God beleeve there is a word of God c. but they beleeeve not he is their God or that Word good for them c. which like faith wicked men may have and have no more faith nor hopes then the Devils 2. Temporary Faith a degree yet beyond that of Devils and those wicked men to assent to Gods truth for a time but in time againe to fall away typified by that Parable of the seed that fell in stony ground l Mat. 13. 20. 3. Faith of Miracles which is a perswasion that God will doe miracles in the now worke of our salvation which is a perswasion of ill men and a perverse generation are they that after so glorious a light of the Gospell will besides the promises of the Gospell now seeke unto God for a Miracle m Mat. 12. 38 39. 4. Justifying Faith which is as you have said a certaine and sole dependance upon Jesus Christ an assent to God and his Word that he is our God and his Word good for us that in Jesus Christ we have peace with God will without any miracle by the sole guidance of his Word not only beleeve nor only beleeve for a time but will in this holy perswasion live and dye 39. T. What faith is there meant L. Justifying faith 40. T How prove you our salvation by Jesus Christ L. Because as we answered to your five and thirâ—ieth question he bare oâ—r sins 41. T. How prove you that he bare our sins L. Out of that of St Paul n Heb. 9 28. 42. T. Why could no other doe iâ— I. No no man else bâ—t the man Christ Jesus 43. T. How prove you that I. By those two places of Poul o 1 Tim. 2. 5. Rom. 5. 6. both which places shew him alone our Redeemeâ— that he bare our sins freeing us from the guilt of them which none others strength could doe 44. T. You said in answer to our six and thirtieth question that sin is a transgression of the Law how prove you that L. By that of St John p 1. Jo. 3. 4 45. T. What is that transgression of the Law L. A breach of Gods Commandments 46. T. Where in consists that breath L. In committing what they forbid and in omitting what they require 47. T. You said the Commandements are ten in two Tables How prove you that L. They are ten as we read in the Law Deut. 10. 4. and in two Tables in the verse next before or both together in Deut. 4. 13 that one verse or place q. 48. T. Where are they written or repeated at large L. In the twentieth Chapter of Exodus where it is said And God spake c. from the first verse of that Chapter downe to the eighteenth verse 49. T. What meane you by those two first verses And God spake all these c. Are they part of the Commandements L. No but they are the Prâ—face to them 50. T. What learne you from that Preface L. That God is the Author of them and so they are Gods Commandements 51. T. But God there speakes to the Jewes and of their freedome from Egypts bondage what is all that to us L. Yes it is spoken as to us too that freedome from Egypts bondage by Moses being a Type of our freedome from sinne by Jesus Christ 52. T. Why but will Christ have us keepe the Commandements L. Yes all that will testifie theâ—r love to Christ must keepe the Commandements r Jo. 14. 15. all that will seeme truly to know God must by keeping the Commandements shew that knowledge s 1 Jo. 2 3. 53. T. Why you said before that we are saved by Christ and that he baâ—e our sins and before that that faith was a sole dependance upon him as if that and no more were requisite to salvation and yet here againe you say we
the World is to be the first day of the week y Act. 20. 7. Rev. 1. 10. is on that day excepting workes of mercie and urgent necessity z Mat. 12. 1. c. Luk. 14. 5. commanded to all a rest or cessation from all Ordinary employments whatever on other dayes a Neh. 13. 15. c. to attend both in publike b Act. 20. 7. and private c Cor. 1 c 1 Co 14. 35. the exercises of this Gods worship And excepting those holy and necessary forbidden either for pleasure or profit any other worke or exercise whatever d Isa 58. 13. 14. Thus and this in the first Table In the second table as respecting man the duty or actions whither outward or inward speciall or generall the person goods or good name of one man towards another in neither of all these forgeting or neglecting that of our selves towards our selves it being not true love to another that begins not on or with a mans selfe both nature and religion thus in the first place pressing this duty So as what as to the good or evil of our neighbour is commanded or forbidden understand as how also pertaining to our selves and that though in this short exposition I passe by mentioning that yet I still imply that V. In the first Commandement with the 4 following respecting the outward actions of one man towards an other as that specially pertaining to the person is Commanded the countenancing and preserveing that honour dignity and respect God hath allotted to every particular calling or relation as of Inferiors to Superiours e Ro. 13. 1 of Superiours to Inferiours f Mat 11 29 of equals yea of all to one another g Ro 12 10 And forbidden the neglect or contemning that honour dignity or respect God hath so allotted to every or any those callings or Relations h Mat 15 4 5 6 VI. In the sixt as that first generally pertaining to the person is commanded our care and preservation of the body and soul i 1 Th 5 23 of our neighbour his body as to the preservation of life here that whither in danger by himself k Act 16 23 or others l Act 23 16 we labour to prevent it in both and to preserve it both in our selves and others that we study peace with all men m Ro 12 13 be courteous n 1 Pe 3 8 meeke o Mat 11 29 kinde p Ep 4 32 just q Hos 14 9 mercifull r Luke 6 36 doe good for evill s Ro. 12 21 Love even an enemy t Mat 5 23 24 44 45 his soul as to its salvation hereafter that we take all occasions by good life u Tit â— 7 â—ound doctrine w vers 1. admonition x Col. 3. 16. exhortation z Heb. 3. 13 reproofe a 2 Ti. 4. 2 instruction b 2 Ti. 2. 25. to be aiding and assisting to him And forbidden as to the prejudice or destrâ—ction of either his body that we hurt him not in thought c Mat 5. 2â— 1. word d Jâ— 3. 12 Ro. 12 14. oâ— deed e Epâ— 5 31 Levit 24 19 20 21 Act 22 20 his soul that by scandall in our selves f Rom 14 15 by countenâ—nching g Hab 2 15 Ezech 33 7 or conviveing at h the sins of others by not punishing or preventing i 1 Sam 2 29 where we may those sins we become not a snare to it's destruction VII In the seventh as another part of that Generall pertaining to the person is Commanded in all estates honest continent and chast conversation k 1 Thes 4 4 5 1 Pet 3 2 purity of life and manners l 1 Tim 4 12 cha 5 2 7 and as conduceing thereto and preventing whatever the contrary useing lawfull and honest means as marriage m 1 Câ—r 7 2 17 34 39 temperance n Chap 9 27 modesty of speech o Col 4 6 and behaviour p Gâ—n 24 46 And forbidden in thought q Mat 15 19 word r Eph 4 29 and deed s Deut 22 21 all wanton t Rom 13 13 lustfull u Mat 5 28. idle w Mat 12 36 lascivious x Gen 39 10 proud y Ezâ—câ— 16 49 and unlawfull z Mat 19 9 prankes and praâ—tises yea or to give any suspitious occasion to any of them a Prov 6 27 28 â—9 Prov 4 14 VIII In the eighth as respecting the goods whether our owne or others b Gen 30 30 to get and keepe and preserve it is commanded honest care in our lawfull callings c Eph 4 28 thrifty d Jo 6 12 upright and just e Rom. 13 7 8 dealeings whither much or little to be content f Heb 13 5 with what our selves have seeking also honestly to augment the wealth and welfare of others g Est 10 3 And as to the prejâ—dice or dispersion of them is forbidden dishonest carelessness in those our callings h Judg 18 7 9 wastfull i Prov 18 9 unrighteous and unjust dealeings k Prov 29 27 as covetousnessâ— l Luk 12 15. sacriledge m Mal 3 8 9 10 simonie n Act 8 18 thefts of what ever sort as not onely downe right stealeing o Exod 22 1 Deut 24 7 but whatever other cunning or craftie fetches as deceipt by false weights or measures p Deut 25 13 14 15 fraud in barganing q 1 Thes 4 6 ingrossing of Commodities r Mâ—ch 2 1 2 3 forestalling of markets s Amos 8 4 5 6 Vsury t Neh. 5 7 8 9. Ezech 18 7 Extortion u yea any deceit or discontent in our selves with that we have unlawfall or unjust seekeing also the impaireing of that of others IX In the Nineth as beareing witnesse to the Truth w Prov 14 5 and respecting the good Name whither our owne or others x 3 Joh 32 to maintaine and promote it is commanded our blamelesse liveing y Luke 1 6 care against sin z 1 Joh 2 1 sincerity in our thoughts words and deeds a Jo 1 47 rejoyceing at the good report of others b 2 Jo. 1. 4 where without prejudice to the encrease of piety it may be done loveingly to conceale some imperfection c 1 Pet. 4. 8. readinesse to report good deserts d Act 10. 22. and by whatever good means to maintaine that good name e 1 Thes 5. 14 15 And forbidden lying f Câ—l 3 9. Jam. 3. 14 lewd and loose liveing g carelessenesse against sin h Ezech 39 6 dissimulation i Rom. 12 9 scandalous reports k Jer. 6. 28 unnecessary discovering imperfections l Mat 18 15 aptnesse to report evill m sa 4 11 and by whatever meanes any impairing that good Name n Ep 5
some make two may to me seeming seeme to make it but as it were a double shaft or as two darts which were they three all were little enough to thrust through the heart of this rebellious Absolom sin d 2 Sam. 18 14 And both are to this end delivered and prescribed by Christ though one be but as 't were the Exposition of the other To explaine yet further which By Temptation meaning all occasions of sinning especially here having reference to sin still to come and by Evil meaning the whatever still present occasion of it the whatever present sin and so consequently the whatever issues of sinning the whatever evils come by sin as Death Pestilence War Sicknesses Seditions strifes troubles persecutions Death Hell and the like Which sin being an enemy so importunate as at every moment to assault us needs still to oppose it this frequent prayer and that armed with the whole armour of God e Ep. 6 13. against those both damnable batteries Well and how may we have on that armour of God better then by this our prayer that God will not lead us into the one but deliver us from the other that is that God will not by withdrawing his grace f Ps 51 11 his grace that should curbe and prevent our sin leave us to the swing of our owne lusts which hurried on by Satan and the world drives us headlong to damnation g Jam. 1 15 but by his grace h 2 Cor. 12. 9. deliver us from the whatever assaults of it And as argument of the presence of that his grace that we may hate and avoid evill love and cleave to that still which is good i Isa 1 16 17. 1 Pet. 3 11 And both these that God still doe for us not lead us into temptation but deliver us from evill that sin Satan or the World hurt not us nor others This God of mercy will not have us forget our Charity but this the Saints of old did as Daniel k Dan. 19 20 Stephen l Act 70. 60. yea Christ himselfe m Luk. 23 34. pray not only for themselves but also for others Vse When though temptations of all sorts of all these enemies may assault us and that though afflictions come by them and perhaps many undeserved persecutions may infest us which when happily opposing and labouring all we may piously either to bear or prevent we are not to repine at but rather to reâ—oyce in n Mat. 5 10 11 12 yet are we thus to pray against evâ—n them that though they tempt us that is strive to undoe us that God will not tempt us to and that is not leave us to their undoing but whither to try oâ—r faith as he did Abrahams o Gen. 22 c or to prove our patience as he did Jobs p Job 23 10 he will not suffer â—s to be tempted above our ability q 1 Cor. 10 13 to bear it Whose grace we must implore in our temptations r Ps 1 27 1 2 Cor. 2. 5 or otherwise we are strong bâ—t to our destruction s Rom. 7 18 19 23 And therefore whatever the temptation or evill be let not only the armour of God as said before be our harnessing against it but God also the Putter on of that armour t 2 Cor. 10 3 4 12 8 9 Confirmation And thus much of the Petitions Come we next to the Confirmation which is as our thanksgiving to shut up these Petitions the Preface the doore as 't were that opens to them Thaâ— Preface incouraging us to pray as to a father willing to heare us this clâ—uâ—e as to him able to grant what we pray for As who is not onely a King before and above all u Ps 59 3. hinted here by Kingdome and that The Kingdome as by way of excellency here thus set to shew that both priority w Ps 47. 2 and superiority x Ps 72 11. but his whose Kingdome is also above all both a King and Kingdome y Ps 103. 19. powerfull z Ps 29. 4 147. 5. glorious a Ps 145. 11 12. eternall b vers 13. Ps 10. 16. Vse Which power may teach us all and in all to subscribe c Ps 29. 1. to submit d 1 Pet. 5. 6. to his which glory not to pride or exalt our any pretended worth or glory e Jer. 9. 23 but ascribe all to his glory f 2 Cor. 10. 17. and which eternity to remember alwayes g Ps 145. 1 2. Dan. 4. 3. and never to forget or him or it h Deut. 8. 11. 9. 17. And thus againe of the Confirmation The Conclusion is in the word Amen and signifies true or truth or so be it and therefore as the truth is should not be manifold but One. As it is the one word used in all languages to signifie our assent to whatever we assert to signifie the truth of the assertions as we say is true what we pray for is in truth and sincerity Some make it as a seale and well as if to signe to all our sayings and to signifie as the truth of them so our true prolation of them and may be as to our assent to every Petition in this Prayer so to seale our beliefe to every Article in the Creed and our obedience to every Commandement That we truly do beleeve every Article truly will doe every Commandement truly aske every Petition that an hearty real and sincere truth be in all Amen thus used also in all languages and Nations as if to signifie the unity of all the faithfull of all Nations and Languages Vse Which should teach us truth in all our undertakings of godlinesse and goodnesse that a thing otherwise in it selfe good to us becomes not so unlesse by us subscribed by this seale unlesse coming within the compasse of this conclusion Though seene to beleeve we may any good do any good pray for any good t is all but in hypocrisie unlesse this Amen be to it unlesse it be truly and really so and so assented to by us Christ who is the truth is called or said to be Amen i Rev. 3. 14. Amen is his asseveration k Jo. 3. 5. 3. 3. so as what he saith to us is truth truth must be also our sayings to him our Amen to depend on his as our happinesse on him l Jo. 16. 23 And thus have we done with this brief Exposition of the Lords Prayer Beleeve we then faithfully these Articles of the Creed live we according to these Commandements when then with comfort may we aske every petition in the Lords prayer Thus beleeve live and pray we the Lord m 2 Tim. 2. 7. give us understanding in all things Amen An Appendix to the former peece in A Short Discourse of Prayer With three set Formes One in general at all times the other two more speciall