glory though their confusion that oppose it as seene in Pharaoh Herod Sennacherib and all Tyrants and who art thou in his hand that art so hellishly disposed that thou carest not to despite and despise God and blaspheme though thou goe to hell with shame and confusion 56. What the commination That they shall not be held guiltlesse but so guilty and beare the insupportable burthen of their sinnes that will presse their soules to hell as the most fearfull estate curse and punishment so signified and so too plainly seene in such blasphemies who commonly are as it were 1. Given over to a reprobate sense in lying filthy talke drinking and prophanenesse and vanity with this abuse of Gods name 2. Insensible of their sinnes by Gods just judgement in neglect of all holy duties of prayer and Gods honour with scorning and mocking at his Sabbaths or any reproofe though most just 3. Set downe in Gods booke for damned persons even condemned already bearing that palpable marke of prophanenesse like Cains marke in their foreheads that he that hath an eye to see may see them stand guilty and the sentence that they may reade in their conscience of heavy condemnation even written in their foreheads that every one may read it to their shame who shamed not to dishonour Gods holy name 57. Whence this so fearfull commination More fully to manifest the Lords fierce anger and jealousie as against idolaters and those that prophane his worship accounted to hate him in the second Commandement so here against all other prophane wretches that shall abuse his most holy name and any other way derogate from his glory which hee is most jealous of and will not give away or part with to any other much lesse lose it with contempt he chiefly standing on and above all things highly prizing his honour 58. But what followeth The fourth Commandement in a fourth respect also in regard of the due celebration of his Sabbaths aiming at the setting forth of his honour SECT 6. The fourth Commandement The Analysis of the 4. Commanaement shewing the parts and duties therein commanded and abuses opposite so prohibited whether intimated or more fully expressed where first the duty of sanctification of that day of rest called the Sabbath and of thh Christian Sabbath or Lords day with the reasons of the difference and alteration thereof but perpetuall necessity of the substance and duties of the same and our Christians Sabbath or Lords day proved to be established by many reasons and arguments as by the Lords oweâ— doings the Apostles preaching and doctrine or constitutions as received from the Lord himselfe to be understood as well as the practice of the Church directed by his Spirit according to his promise and who oppose it but troublesome and unquiet spirits or fanatick and fantasticke Schismaticks too commonly to be sound So of the rest and right use and observation thereof on the Lords day in holy duties and workes of piety and charity or of necessity on truly urgent not every frivolous occasion The factious schismaticks overnicenesse here as well as others loose prophanenesse deserving worthily to be taxed that on both sides disturbe the peace good order and peace of the Church the one of them prophanely with negligence contempt the other sedititiously with malice and disdaine to avoid both which extrenes and keepes an even and equall course betweene them we are carefully to distinguish betweene the morality and ceremony in this Commandment how far forth in the substance of it for the morall duty to God-ward perpetually to be observed and how for the ceremony and legall observances many of them interwoven with the said duty with which to the Iowes-ward in that Churches nonage as it were before Christs appearance in the flesh It was burdened but as now freed of them it ought to be discharged and so in that particular for the time among many others with them respecting the creation the greatest benefit ever till then manifested to be remembred by and in it now altered and the duty yet unchanged to the remembrance of a greater our redemption in that change of the ceremony not duty by us now principally respected and thus as we see by the Churches authority and power with sufficient warrant from holy Scriptures ordered and established whose power in that point to change it and wisdome in so well ordering it guided by Gods own president and direction of his blessed Spirit is here amply demonstrated and to be justified against the malevolent oblatrations or detractations and calumnies of any factious humorist and separatist whatsoever and thus the substance of the duty in the morality of the Commandement remaining entire to all holy intents and purposes the onely the illegall shadow removed is by them into a more divine respect and better for us Christians as more suting with our Church altered or changed and divers objections against it of no great moment the truth well weighed are hereby and withall answered as especially the Iudaizing faction and fancies confuted and so next for the due observing and sanctification of it we are to take notice of the rest and holy exercises commanded and others permitted for recreation and comfort of our weaknesse nature not to make a riotous revell or drunken Bacchanalia of that day as neither otherwise to prophane it by ordinary worldly labours or other Iewish superstitions or vain unlawfull and wicked exercises of any sort spending that so set apart and sanctified time to remember that rest and sit our selves to the same by removing the impediments using the helps studious to fit our selves to both private and publiqus duties of the day as well Minister as people the opposite which is here farther deciphered and in divers points particularized or especially the more common and enormous offences The use and reason of other Sabbath or holy dayes ordained and appointed by the Church as well in the times of the Old as New Testament as in particular many both feasting and fasting dayes set apart for divine worship the farther explication of the Commandement in the permission command of the six dayes for labour and works of our vocations whereby the Sabbath may be the better sanctified which as most necessary is sostrictly urged for the honour of God the generall good and besides other reasons even the very example of God himselfe so resting on it and blessing and sanctifying it 1. VVHat is the fourth Commandement Remember that thou keepe holy the Sabbath day six dayes shalt thou labour c. 2. What contained herein The Commandement in these words Remember c. The explication and illustration of the duty Six dayes c. The reasons of the duty and Commandment taken both from the Creators own example actions as well as the creatures profit necessity and duty But the seventh day is the Sabbath of the Lord thy Lord c. 3. What is the order of this Commandement to the rest A fourth duty as fourth in
their owne accord perversnesse and pride when mans disobedience by the meanes subtilty and solicitation of that wicked one the old Serpent and enemy of mankinde one of those rebellious Angels the originall of his owne and Adams fâ—ll and so all our ruine 57. There is then onely that meanes left of mans salvation Onely in Christ the Mediator and Redeemer one of our owne bloud as man and one with God and in whom we are sons and beloved 58. This is then a great priviledge The greatest priviledge and prerogative that can be and most glorious title to be the sonnes of God for if Kings sons on earth bee honourable how much more sons of the King of heaven 59. What benefit by this priviledge or prerogative To be inheritors of the kingdome of heaven due onely to the sonship and to no other worthinesse or workes 60. How is the inheritance of heaven then due to us As sons not without doing good workes nor yet for the workes sake but for Christ in whom God is well pleased with us and our workes that would else bee but splendida peccata even our best works without Christ. 61. Why did the Lawyer then say Master what shall I doe to inherit eternall life A solecisme in both Law and Divinity to think that inheritance should descend by workes or doing and not by filiation or being sonnes which as sons will doe the will of their Father yet hope to have the inheritance not for doing the works but by being sons 62. The question was not then well proposed It shewed the propounder was no perfect scholler in Christs schoole and howsoever signifieth his good intention yet arguing him in that point neither good Lawyer nor found Divine 63. How is heaven then an inheritance As it belongs to the sons of God and by them to be inherited as they are members of Christ. 64. Are they inheritors then onely so Onely as they are thought worthy to have the prerogative to be accounted sons of God being members of Christ so accepted in him and made acceptable by him who is the true Vine and naturall Olive and all the elect the branches 65. How is it said a kingdome As it hath all the honour nobility splendor and glory that can be ensignes or annexed to dominion or majesty with stability of peace and eternity of durance in that most happy estate and in so high measure of contentment that all earthly Kingdomes State and Majesty are but drosse and contemptible in comparison of the same 66. How a kingdome of heaven In regard of the excellency and eminency of glory in that highest degree that nothing can bee more whereas in the kingdome of grace a small sparke of peace and comfort is onely seene to the soule and conscience of the faithfull all true sons and servants of God there God himselfe in full and beatificall vision is seene in the heavenly Jerusalem the City of God and supernall Palace and Courts of that great King filled with his glory presented before and in presence of Cheruh Seraph with all those heavenly Quires Orders and Hierarchy that celestiall company innumerable Saints and Angels 67. Is this the benefit of Baptisme It is thereunto ascribed as whereby I am so admitted into the Church the visible company of the faithfull and being engrafted into Christ accounted a childe of God and heire in hope of the kingdome of heaven SECT 4. The third Question The Godfathers promise in Baptisme for the performance of our Christian duties Of repentance faith and obedience our Repentance in forsaking world flesh and Divell The Divell and enmity to God man being anthor of all evill and sin in heaven paradise â—on the 〈◊〉 continually by his wicked motions and suggestions and Agents or instruments so sowing tares in Gods field Sin in the heart of seduced mankind The Divels works being sias of all sorts so evill and opposite to the works of God as sins of omision ana of commission of ignorancâ— and of malâ— of weaknesse of infirmity Or presumption and the like All workes of the Divell the wicked world with her ompes and vanities Or vain pompes how to be understood and distinguished from the necessary ornaments of the Prince or State How sinne is vaine and all worldly things vanity the sinful lusts and corruptions of the flesh all evill how to be resisted of faith and how we make profession of it in Baptisme and reason Of it The fruit of faith obedience So then also professed showne in our diligence to seeke learne and will therein revealed with constancy all the dayes of our life 1. VVHat did your Godfathers and Godmothers then for you They did promise and vow three things in my name 2. What is meant by promise and vow That they did Both promise the matter and for assurance Confirme it with a solemne vow for me and so not Only simply and Barely promise though promise bee much to be respected and kept in all honest and lawful things but solemnly vow and confirme that promise by publique profession and protestation Made Before God and the Church To God and his Church so In the face of his Congregation and for such things so Good holy and Just and My duty that had they neither been promised vowed or protested yet in all right ought to have beene so soone as knowne acknowledged and to the utmost of my power performed 3. Wherefore is this question here put To shew the reason of the ancient custome and use to have sureties at Baptisme 4. What is that To undertake for us between God and us so before the face of his Church our Christian duties 5. How our Christian duties here described By these three things in the answer propounded Of 1. Forsaking evill The Divell and all his works The world and the flesh 2. Beleeving the Articles of the Christian faith 3. Both Keeping Gods holy Will and Comandments Walking Diligently in the same Continually all the daies c. 6. Whence is this question and answer taken From the very words of the Liturgy where the things here repeated in the ordinary administration of Baptisme are required of the Infant and sureties and by them vowed and promised according to the Churches laudable and most ancient in stitution 7. Recite these three things briefly Repentance faith and the fruits thereof obedience 8. How Repentance To forsake all evill 9. How faith To cleaveto God by believing on him and pursuing that which is good 10. How obedience In that generall duty to feare God and keepe his Commandements 11. How is repentance described here By forsaking all evill in these three branches intended comprehended the Divell World Flesh. 12. What is the Divell The ancient and accursed enemy of Adam and all his posterity who fallen from God expelled out of heaven devoid of grace is the author of sin and of our ruine and misery 13. How fell he from God By disobedience and pride and so called 1. In
Mandate in the first words of the precept expressed Redoubled mandate in the next words of the explication of the precept but the seventh c. Example of God himselfe working the sixt resting the seventh day Reasons annexed of his so blessing this day other dayes with it and by it So sanctifying it to the holy use of his worship and service in it appointed so it is the whole scope of the Commandement from the first words of the memento remember to doe it to the last words the reasons rendred why so respectively commanded What followeth The fifth Commandement and first of the second Table as next to our duty to God expressing our duty to superiours SECT 7. The fifth Commandement The order of the fifth commandement first of the second Table and reasons of it with divers necessary rules for the better understanding or conceiving of the rest of the Commandement and differences of the two Tables as first of the affirmative and negative Commandements or parts of them compared Secondly of the ground of the duties of both Tables Thirdly of sinnes of divers degrees and imparity of offences Fourthly of sinnes of the first and second Table and Analysis of the same with the reason why the Commandements of the first Table have reasons annexed and not they of the second but this called the first Commandement with promise as nighest them and concerning those in whom is Gods image of authority The Analysis of this fifth Commandement with the parts or duties and opposite abuses therein intimated or expressed who are to be accounted fathers in what respects and what manner they are so and how diversly thereby distinguished with their general duties whereby to be worthy of honour hereby 〈◊〉 â—â—timatca of 〈◊〉 â—eriours and inferiours in gifts of minde or yeares in nobility and gentry in wealth and such externall matters the gifts of fortune in and good actions government and authority or private as Masters of families and their charge Parents and children and other the like Superiours and inferiours in the common and usuall oeconomioall or politick societies as of Tutors or Guardians and Pupills husband and wife their mutuall duties Masters and servants Governours in Colledges Schooles and any like societies or mysteries so of the Prelates and people or Preachers and their congregatiens Kings and Princes or Soveraignes and their subjects as under them the Magistrates and other the Kings Officers and the commâ—â— people with their severall duties and neglects thereof or enormities and vices opposite illustrated and explained where also in generall the duty of obedience in all lawfull commands in all singlenesse of heart and not with muttering and murmuring or other despitefull repirings and so in the duries in either side even all the vertues in a manner comprehended the reasons of the Commandment and promise of blessing in long life how to be understood and indeed when given of God though else a shorter life here so appointed by God no lesse to be accounted a blessing as well as the lands possession the good gift of the Lord. 1. VVHat is the fifth Commandement Honour thy father and thy mother that thy dayes may be long in the land c. 2. What is the order of it The first of the second Table as next to the honour of God importing our duty to superiours for good orders sake and better observation of the rest by their command as also this and all the Commandements of the second Table to be observed for the honour of God principally and in respect of the first Table according to the rules aforesaid manifesting the difference of the second Tables and Commandements among themselves and the dependancy of this 3. What rules were they 1. That every negative Commandement bindeth alwaies and at all times every affirmative only alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternally yet there is and may be imparity of sins in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those against the second though such aggravation or respects else of extreme malice presumption or infirmity or the like may over balance or much alter the same 5. There is so neare a tie and relation between the Commandements that whosoever faileth in one is guilty of all As that it is indeed a breach of the whole Law An offence against the royall Law of charity the intent and sum of all An offence against God the author of them all A contempt of his Majesty and command 4. What the meaning of the first rule That the negative commandement or negative part of the Commandement is at all times and every particle of time to be observed as not to deny God or set up any false gods abuse his holy name prophane the Sabbath dishonour parents commit murder adulterie stealth or other offence forbidden at anytime but all time and every and the least particle of time must be free from offence or the commandement is broken and in it the whole Law though the affirmative part or duty commanded is broken as honouring God or Parents observing the Sabbath or doing good actions cannot be performed at all times and every particle of time but at set and determinate times and occasions and that with some remission and relaxation as seene in sanctifying the Sabbath because of our weake nature requiring respitation so that as the Schoole phrase is the affirmative is semper but non ad semper the negative both semper and ad semper that is no minutes permission of the offence though some minutes relaxation of the duty may be necessity requiring 5. How the second rule explained That the Commandements of the first Table are meerly and absolutely to be observed for themselves and the love and honour of God in them commanded and who doth observe them but for fashion sake or worldly respects beforemen and to please others for feare of punishment or shame or the like doe mainly erre and offend and are guilty of sin though the action be performed but the Commandements of the second Table are to be observed for conscience of the first Table commending the love of God to us and the love of our neighbour for Gods sake whose image wee are and who do observe the Lawes of the second Table for the praise of men more then the love of God or of morality onely and to bee like dealt with againe and friendly to those deale friendly with them as Publicans and sinners doe the like though the action be done are farre from the performance or duty of the Commandement required to be done for the love of God 6. How the third rule explained That though eternall death be the wages of sin as an offence against the infinite Majesty of God
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
orationibus expiâ—ti On Palme-Sunday instructed in Baptisterio then only used ordinarily but at that time of the yeare on Easter Eve so commanded they did publickly say the Creed and professinâ— that faith were baptized semel velâ—ter intincti ut in nomine 3. personarum in earum vel unius Dei memoriam and so then with baptisme signo crucis muniti being of â—â—ll age received also confirmâ—tion 5. Intâ—ncti Neophyti or Tyrones so baptized they might learne and say the Lords prayer and not before and were publickly to reheaâ—se it on Low-Easter-Sunday and using whitâ— garments till that Dominica in albis thence so called were then admitted to see and partake of the holy mysteries 6. Fideles they were thence forward accounted and of these onely and noâ— of the Intincti Neophyti Catechumeni or others might any be to holy orders and not without great exploration of their vertues to be Deacons Priests or Bishops admitted 53. Was this order so strictly then observed Yes aâ—â—uâ—edly and as for the Abstenti oâ— Excammunicati poenitentes ordinary Audientes Competentes and Catâ—chumeni the former excluded the Church those last might not come neere or see the most sacred mysteries which were celebrated In Sacrario or Secretorio as some meane it the innermost or uppermost part of the Church and severed from the rest resembling as it were the Sanctum Sanctorum of the Jewes that was resembled by the Adyta of the Gentiles Not in Auditorio or the body of the Church as some have dreamed though there too be tribunall Ecclesiae the Pew and Pâ—lpit unde Evangelii praecept a leguntur Cypr. lib. 4. Ep. 5. This most apparant out of all Authors Councels and Fathers that mention the Sacrarium Secretorium Presbyterium and Cancellos within which they were most religiously and solemnly celebrated and with such retirement for their majesty and holinesse reserved that not lawfull for many of the former sorts so much as to see them as before related and as we finde in Numeritius the Emperour repulsed by Bishop Babylas who but desired per transennaÌ„ in mysteria Christianorum inspicere prohibited contaminatis oculis ea spectare denied with eyes deâ—iled with Idols to behold the divine mysteries and if the Catechumeni saw casu aliquo secreta by any chance those mysteries not the Table onely they were straight to bee baptized without staying the ordinary time till Easter as writes Albaspinus lib. 2. observat c. 2. 54. But some have transgressed anciently against those both Orders and Decorum in the Church And as anciently corrected by the godly Bishops Councels and their Canons confirming these things and therein lively depainting the manners of Heretickes and Schismatiâ—kâ—s of both their and our times as learned Tertullian describing mores haereticoruÌ„ and schismaticoruÌ„ with their confusion of all things as neerly toucheth those with us that deale so confusedly neglecting such good order and all antiquity making so little difference or having no better respect to sacred things as if the holy Table and reading Pew Chancell and lower end of the Church Altar and Belfrey were scarce worthy to bee distinguished the end or cunning of those that thus turne out all good order and distinction as our late Schismatickes and Puritans that orders and degrees taken away they may hand over head suddenly leap or step over all to the highest place a quick way of preferment or at least to have all rowly-powly hail-fellow well met and sit cheek by jowle like mother Zebedees sonnes with Christ in his Kingdome their knees being too stiffe to kneel at the communion or neck and back to bow towards the holy Altar or almost to any in authority rather ready to kick against and countermand all or any authority or as if all equalls at least and all places persons houses of equall holinesse degree and respect and no difference or no order or degree no Altar or consecration no house place or person holier or more to be so respected or regarded one then other but as Christians I hope all Priests since a Royall Priesthood and then all Kings too perhaps as the Lords annointed so this a short cut a quick way indeed but to Anarchy and confusion and that to endlesse trouble for if it might be allowed as some mighâ—ily affect and desire it we should shortly have no Church but a meeting-place and consequently no Bishop a prime policie of theirs and if no Altar no Church no consecration and so no Priest no Deacon a happy day for Lecturers only but hence to be doubted nor Fideles nor Catechumeniâ— or other ranke of Christians to be found 55. Whence may we gather such order and degrees and thence arising different respects to be or to be warranted in the holy places persons or things From all approved authority and practise of antiquity with Church and Fathers best Interpreters of holy Scriptures and their meaning as well as from Gods owne order words and the holy Scriptures themselves even totidem and expressis terminis divers where if we observe them and that both before since and under the Law testified as under the Law particularly seen in the Courts of the Lords house and sâ—verall attendants in their stations the sacrificiâ—s and others with the Altars and sacrifices theâ—â— to be noted the Sanctum and Sanctum Sanctorum atrium populi and sacerdotum the outer and innermost Courts without and within the vesle the Altar of incense and other sacrifices with the Oracle and such other types of holy and holiest things so a distinction of holinesse in the persons Exod. 29. Levit. 8. Numb 8. in their garments Exod. 28. and 29. in their sacrifices Levit. c. 1. c. 2. and 3. in the ornaments Exod. 26. and 27. in the other furniture of the Temple some holy most holy others Exod. 30. 10. 29. 36. and Gershoms charge holier then Meraryes Coath's then Gershoms and that of Aarons family then eithers the whole campe holy and therefore no uncleane person must be in this Numb 5. the Tabernacle holier then the Campe and â—herefore the Levites alone must pitch round about that Numb 1. 50. 53. the Sanctuary holier then the Tabernacle and therefore the Priests only must enter there Levit. 21. 6. 22. and into the Tabernacle without washing but not into this or within the veile Exod. 30. 20. 21. and 40. 30. the Oracle holier then all and therefore none but Aaron the holiest of all to approach there and that our once a yeare and not without Lotions propitiatory vestments sprinkling and a cloud of incense Heb. 9. 3. 7. c. as Solomons Temple also shewed the like distinction and degrees in the same things according to that of Gods owne platforme in the Mount nor were these degrees or distances before the Law given unobserved for Jacob notes Bethel for a fearfull place for the holinesse presence of God manifested to him in vision and by that appearing of Angels whence flowed the
stand too much or be too carefull for the due and orderly observation and sanctification of the same if there be but prudent and Christian discretion to moderate the heat and exorbitancy of selfe-conceited and inconsiderate blinde zeale and prejudicate opinion by partially addicted fancie and affections 25. This way then is spoken against It is by the unlearned vulgars some or factiously minded too ready and prone on their weak and ill grounds or mistakings to fall into judaizing errors or by the plausible pretence of the sanctity of it and the men that broached it to deceive themselves and seduce others so that he that shall deliver the plaine truth in this point shall finde himself on a double disadvantage as one well observeth by the preconceived and prejudicate opinion of the vulgars and weake people that have their persons in admiration as well as their piety and religious zeale that hold the contrary That hold the strict observance of that day in their fashion as it is by some made a prime character of a good Christian to distinguish him from a carnall worldling so as it were to know the state of Religion by it which stands or falls as they conceive as it is either way determined where needs we see a wary foot in delivering the truth to strike an equall course between an over-nice strictnesse and a prophanelicence the one letting loose the other ensnaring mens consciences one shutting up the Kingdome of Heaven making the way thither narrower then it is the other by making it broader then they ought enlarging the mouth of hell but the truth well and warily delivered will give the soberly religious no cause to complaine nor encourage the prophane in any licentiousnesse medium tenuere beati happy are they that finde it and blessed are they that tread that way and strive to goe it 26. Whence ariseth this Doctrine The mistake in generall of these men is that they presse the precept promise and threats made to the Jewes concerning their Sabbath point blanke and directly on us and the Lords day whereas indeed they concern us it only indirectly cannot without fetching a compasse be applied to the Sunday as our Sunday succeeds in the place of that in respect of the morality not ceremony but hence as in a prime case of conscience so many scruples are raised and traditions broached by them of the beginning and end of the Sabbath the duties of the day workes of our callings recreations and the like without any difference almost made between the Jewes Sabbath loaden with ceremonies and it which those that least love ceremonies have stedfastly with it taken upon trust that thence so many needlesse contestations have been raised about them but the truth appearing these doubts of theirs will easily be dissolved 27. What course then particularly best to be held or taken herein Rightly to consider of and distinguish these two things viz. 1. For the morality of that Law and of the Sabbath how farre that extends as well as the ceremonie in it and so the power of changing that first day thence accrewing 2. What was the first institution and authority establishing this second or substituting it being the Cardines Controversiarum whereon depend most of the doubts ventilated and things chiefly agitated and discorded on in the curiosities of these present times about this point and so in the compasse of which we shall meet with most or the most principall objections here usually cast in the way against the Sunday our Christian Sabbath or Lords day 28. How for the morality of it The morality in the Law observed as it is ordinarily to be seen by the eye of nature and reason the common rule of humane actions may be considered as it is 1. Either primary and evidently seene and acknowledged by the light and in the Law of nature or right use of reason re ipsa of it selfe straight waies appearing as God to be honoured no man to be wronged to doe as wee would bee done to not to kill and steale c. 2. Or secondary though not so plainly seene by nature especially corrupted nature or nature at large and at first sight yet by nature rightly informed either Common humanity discipline and Philosophy and after due circumspection of the circumstances or by Gods word grace and divine revelation and then straight consented to and confirmed by reason as well as divers other consequent good rules succeeding those more generall notions and primary clear dictates of reason so we may hence collect for the morality absolutely at first appearing to the eye of nature and reason that God is to be worshipped and that a time is to be set apart for it is so morall that nature concludes it as soon as it blunders on it or but once conceives there is a God and this is the prime morality of the Commandement and secondly that the seventh day is to bee set apart and the time determined to the seventh day or that it is to be rested on or so religiously sanctified is onely to be knowne by Gods precept and word and so by nature or reason directed by discipline or better informed by grace and Gods revelation of his will which nature yeelds by reason is to be obeyed and best approved and so the second third and tenth Commandement as well as this may for the substance of them seeme to be referred to this ranke that nature onely directed by discipline on farther circumspection better consideration of the circumstance or divine revelation and grace is able to discerne and so morall non tam ratione naturae quam disciplinae or rather non tam ratione naturae aut disciplinae communis quam divine revelationis and thus this Commandement participates of both those sorts of morality or of morality in both these respects and the later by some rather called the positive then simply morall part of it as so scarcely by nature or reason discernable yet farther there is found a ceremoniall relish or tincture and respect in this seventh or Sabbath and the strict observance thereof for the time to the Iewish Church enjoyned and with it to expire 29. How show you the ceremony As the ceremoniall Law is properly an appendant of the first Table regulating the externall service and worship of God as that of the Jewes relate to the Jewes Church and the judiciall law chiefly pertaining to the second Table regulating that externally to civill society or withall enforcing the observance of the former as Moses judicialls with the Jewes and so both of them so far as Mosaicall with the Jewes policy and Church antiquated and dissolved or saving so farre as reducible to the morall to expire now that there is a ceremony mixed with the morality in it is confessed by the Fathers and all ancients and soundest moderne Divines and Churches which may be seene in the respects as it was ordained either A remembrance of things past A shadow of
things to come and expected A shadow and show or signification of good things present and enjoyed relate also to the Messias and promise of him and rest and deliverance by him Paedagogy of the Jewes and to them a signe of distinction from others Temple and service there in their rest in Canaan Or shewing also the nonage of the law looking towards grace and subjection of that Church as the heyre under age so in the servitude of that Church over-rated with ceremonies and teaching them to bow their stiffe necks to the service of God inuring them to it by legal strict observances And lastly shadowing the rest of Christians and of the law under the Gospell made easie by grace So here begunne in grace and perfected in glory Eternall with God in the heavens So whereas ceremonies are either Chiefly shadowing things to come as here principally the Messias or For signification of some present duty and holy memoriall For order and decency reconciling gravity and authority as well as attention to the divine celebrations and actions Though some of the later may reflect on us Christians with the morality of the Commandement yet all the chiefe respects in the ceremony serving the Jewish Church and Synagogue and shadowing Christ to come hee being come they with that Church are vanished 30. Shew it more particularly This Commandment and their Sabbath though morall in the substance was as many other things in the morall worship of God over-rated with many legall and strict observances to the very letter inducing a ceremoniall respect and shadowing good things to come whiles it and the Jewes Church lasted which the Jewes could hardly beare yet made more hard in many respects by their owne traditions as seene in the Talmude and witnessed by our Saviours words who doing good deeds on it disliked by them reproved their blindnesse and intimating the alteration if not then beginning it shewed hee came to do good and dissolve those hard knots and burdens and make the Sabbath more profitable and pleasant as convenient both to Gods honour and mans comfort and that the pedagogy servitude and nonage of their Law Temple Sabbath and other such legall ceremonies vanished hee would ordain a new Testament Church law Sabbath and Sacraments of Christians and hee the Lord of the Sabbath thus ordering it and as it were beginning first by himselfe she wing and honouring the day by his glorious resurrection and other apparitions as Saint Augustine speaketh after by his holy Spirit perfected it in his holy Apostles and Churches doctrine and ordinances as we see it established where is conserved the morality of it in the worship of God and time destined to his service even according to that in the Commandement determined with the resting and sanctifying that rest though not so literally legally and burdensomly as then to them ceremonially enjoined yet as religiously and with respect to the morality of the rest as it concerned both them and us both the rest of the ox cattell servant for their comfort and refreshing and our rest for our fitter dedication of our selves to such holy action as the service of God then to be performed and attending it with more alacrity that are all by us observed as by the Lord and his Church or by the Lord in his Church ordained he himselfe so declaring and demonstrating the day also as Saint Augustine speaks Epist. ad Januar. 119. 9 13. by his glorious resurrection and honouring it by his many apparitions in Pathmos and else to his servant John that calleth it his day as well as his other Disciples or having finished the Iewes Sabbath by that his rest in his grave on that day and withall their Passeover and Sacraments by his glorious resurrection designing our new Sabbath and day of it by it as the same Father speakes Serm. 15. de verbis Ap. consecrating as it were the Lords day to us and promising us there with an everlasting day in the heavens and so continuing as we may collect or commending to us in it such convenient ceremonies as respect that his joyfull remembrance our deliverance by him our rest begun here in grace and to bee perfected in glory with him in the heavens or the like fitting us Christians for decency order and the beauty of holinesse though all ceremoniall shadowes of him to come and legall pedagoy and servitude ended and thus ensued the change of the day not the law of the ceremony and shadow not the substance or morality of the strictnesse servitude and unpleasantnesse not the duty or profitablenesse of the Commandement by him that was Lord even of the Sabbath and of the Commandement 31. But how say you by him changed for that is still by some controverted 1. As he finished the ceremony and by his appearance actions and presence tooke away the shadowes and unprofitable rudiments that were no longer to endure then to the revealing of the Messias expected and by them shadowed so the substance come they unusefull and vanish and Secondly as by his power his Apostles and Church so ordered and ordained and by his holy Spirit instructed practised it and that even whiles the solemne funerals as one well speakes of the Jewish Church Sabbath and ceremonies were in performing that is betweene our Saviours resurrection and the destruction of the Temple as well as afterward to all succeeding ages which may suffice us whereas else indeed the summe of all may be for that point of the change if that neither I. Christs 1. precept granted since not expresly to be found Though we have as much in effect by his former teaching hee was Lord of the Sabbath and so his example and 2. Practice of sanctifying it in his resurrection and other apparitions on that day and such election and declaration of it with motives and instructions thence arising to his Church and Disciples 3. Denomination of it the Lords day by his servant John as aforesaid may serve II. Nor the Apostles precept so expresly to be found for the sanctifying it in all points as required though we have their First observation of it by the Lords example Second selecting it for pious actions Third so ordaining it in divers Churches Fourth practice and therein tacite precept Fifth Tradition having so left it to the Sixt Church and constitution in some Fathers and Doctors opinions Seventh denomination of it the Lords day III. Nor Churches and primitive times Ancientest 1. Practice without controll from thence derived 2. Tradition received for Apostolicall 3. Constitutions very ancient even as those first times 4. Canons thence successively ensuing consent of all Ecclesiasticall Histories Writers and fathers that all confesse it so delivered received can prevaile to satisfie contentious spirits which doe abundantly satisfie all moderate men they should yet be perswaded the Churches power so granted by the Lord with the assistance of his Spirit promised to guide them into all truth and direct them might suffice to
and service of God at the Church and in that great congregation 64. What of the Minister As the chiefe actor in this dayes sanctification publique prayer and calling upon God in the behalfe of the congregation Reading and preaching the word and catechising Administration of the Sacraments 65. What of the people Their yeelding their presence in the holy assembly and both Comming duly Staying to the end Behaving themselves religiously being present in hearing the word Praying and using the Sacraments Doing all other convenient workes of sanctification as in their assisting the Minister and congregation collections for the poore c. 66. What the opposite offences In generall all carelesnesse and contempt remisnesse and negligence forgetfulnesse and sloath drowsinesse and sleeping or sleepinesse in any of the persons in any of these foresaid devotions and private or publique duties arguing unpreparednesse and backwardnesse in rendring to God the honour due to his name or sanctification fitting to his Sabbath 67 How more in particular I. In the Ministers carelesnesse negligence absence or idlenesse c. II. In the People 1. Absence from Church in carelesnesse negligence contempt obstinacy or any pretence or cause whatsoever arguing unwillingnesse or unpreparednesse 2. Departure without necessary cause 3. Irreligious behaviour in the Church and worship of God 4. Other negligence or vanities before or after 68. What else may be said to offend thus I. Those who are mindfull of the Sabbath to prophane it as 1. Who provide not to be free that day 2. Who provide businesse against that day 3. Passe over extraordinary businesses or journeyes to it 4. Make bold with God to borrow part if not all to their owne use which wisedome is not from above but from the divell II. Observe it but for fashion sake III. Observe the outward rest onely IV. Are dainty Sabbath keepers or rather prophaners V. Account putting on gay cloathes costly fare or other excesse that dayes worke VI. Absent themselves from publique duties or thinke on private which may bee done every day sufficiently VII Are weary of it and wish it gone VIII Unwillingly performe the duties of it and the like as Separatists Recusants and Nonconformists 69. What say you then of other holidayes appointed To be understood as a second sort of Sabbath and even by the Lords example and institution warranted as also by holy men practised from all antiquity as is apparant in the Old Testament How were such Sabbaths The very Passeover and Penticost feast of Weekes and Tabernacles by God himselfe besides his ordinary Sabbaths and so likewise the feast of Purim and Dedication and like deliverances and blessings with peculiar Festivals as on other great occasions solemne Feasts also and holy assemblies which were in effect extraordinary Sabbaths of the which some holy and festivall with joy as the other holy but fasting daies 70. What use of these our holy dayes For the honour of God and remembrance of some extraordinary and great blessings on that time conferred on his Church as in those feasts remembring our blessed Saviour whether his Nativity Circumcision Incarnation or some holy mystery and likewise the Saints dayes those vessels of grace Gods especiall and extraordinary instruments for the illustration of his Church whom we so remember and praise him for the same 71. But how doth this agree with the Commandement that appointeth the six dayes for labour Very well for if part of the seventh upon necessity may be taken to our use as aforesaid much more part of the six for his honour who is to bee honoured all our dayes in some convenient sort as Daniel three times a day praying and David seven times a day to teach us some weeke dayes exercise which commonly can never countervaile our negligence on the Sabbath if no other duty did binde us to this daily sacrifice 72. What rules for weekly or daily devotion Such as any good man may propose to himselfe remembring Gods blessings and benefits bestowed on him as especially to use 1. Prayer morning and evening 2. Blessings and thanksgivings before and after meat and receiving the creatures 3. To give thankes at all times for benefits blessings or deliverances received 4. To pray often and more instantly as our necessities may require 5. Tolet no day passe without some reading or divine meditation 6. To take benefit of weeke day Sermons if opportunity be fitly offered and may bee without palpable wandring Pharisaicall pride and shew of hypocrisie or neglect of our calling 73. What further warrant have wee for holy dayes or fasting dayes As that example of God himselfe and holy men in the Old Testament so since 1. Primitive times institution and practice most of them 2. Authority of the Church commanding and constituting 3. The benefits themselves and mercies of God therein requiring a thankfull remembrance 4. All the former reasons and authorities together with our owne necessities and sometimes urgent and extraordinary occasions as before enforcing some ordinary fasting dayes sometimes also extraordinary fasting and festivall dayes 74. Are these to be observed as strictly as the Sabbath There is no reason for that for though sometimes celebrated with extraordinary joy or solemnity yet as secondary Sabbaths assuredly in a second degree and also among them degrees may be observed yet all of them in some measure for holy and festivall dayes and to the honour of God as the mystery or memoriall doe require and so these may be Sabbaths dedicated to the Lord in memory of his blessings but this peculiarly the Sabbath of the Lord. 75. What was that farther explication of this Commandement In the permission or injunction of labour the six dayes In the duplication of the Commandement and 1. Naming the Sabbath the seventh day and againe enjoyning it 2. Amplifying it by forbidding all servile work both of ones selfe and all that pertaine to us 76. How is the permission of the six dayes to labour Not onely a bare permission but even an injunction to worke in the same commanding moode that the Commandement it selfe is and that both to avoide idlenesse hatefull to God and nurse of vices and also thereby the better to sanctifie the Sabbath As 1. rest after labour is sweeter 2. We better prepared by vicissitude and change may 3. More cheerfully entertaine it 4. More sensible of it and thankefull for it 5. Better abled for it and fitter to rest Provision being made for the rest and sanctification by the weekes labour and Gods blessing and so the Commandement againe repeated 77. Why is the Commandement then doubled 1. For ratification of the stability of it as first not onely commanded but to be remembred and here againe redoubled 2. For specification of the very day the seventh and so determined and by no humane ordinance but only by divine to be altered and so in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek the seventh day not only a seventh the Sabbath ordained and in it farther
refusing to restore the losse or recompence the wrong whether wittingly or unwillingly done which is also oppression and to which may be referred 7. Unjust going to law to vex and disquiet the neighbour without cause and rob him of his peace as well as right or drive him to goe to law if hee will have his right both which are of one stampe and most unjust dealing and oppression 23. What is deceit or fraud in buying or selling Plaine stealing or cousenage and though secret yet direct theft and unjust acquiring of goods or defrauding our neighbour of his as well by such deceits which may be in buying or selling or the like contracts as by strong hand of open oppression or plaine robbery 34. How is it found or practised In the ordinary buying or selling usually in the seller 1. By false weights and measures an abomination to the Lord Deut. 25. 14. 2. By mixture of baser things with better and sophisticating wares to deceive the buyer 3. By stretching the things sold by measure and making things sold by weight heavier though to their spoile and corruption 4. By setting a faire glosse upon things to make them shew better then they be and by false lights and such sleights to cousen the buyer 5. By extolling things beyond the truth by lying speeches not fitting honest men so lying and stealing going together 6. By lying in the prices and dissembling even with oaths grosse and foule dissimulation 6. By combining by factions to enhance prices and make things dearer by engrossing commodities or other cousening devises fetcht from hell or the father of lyes for a poore and base gaine but deare losse to themselves when offering to deceive others they deceive themselves and their owne soules of eternall life 25. What other fraud in buying and selling In the buyer also in the buying in I. Buying of him that hath no right to sell as stolne goods II. Words unworthily despising or dispraising the ware Prov. 20. 14. offering much lesse then he knoweth it worth III. Price taking advantage of the sellers need or paying lesse or bad money IV. Offering to buy what may be fold that 1. Cannot as first graces of God symony Acts 8. 18. Secondly Remission of sinnes c. Thirdly Holy orders c. 2. Ought not to be sold as first presentations to benefices called also symony Secondly injustice at the corrupted Judges hand Thirdly false testimony to perverting justice which are apparent theft and the sellers or officers to sell those things theeves as well as they that sell stolne goods or which are not their own 26. What other deceit or fraud in contracts As well as in buying and selling commodities or trading by wholesale or retale deceit may be 1. In borrowing or lending money or other things 2. In alienation for a time ever of goods or lands 3. In promises and trust in depositaries seoffes intrust executors guardians and other overseers 4. In hire for labour or like recompence wherein fraud and cousenage is but a kinde of theft in not performance of the things covenanted or in right due and demanded wherein are to be respected and required 1. In words truth 2. Promises faithfulnesse 3. In deeds justice Else men first deale deceitfully whose highest degree cousenage 2. Use lying unfaithfulnesse injustice 27. How for borrowing and lending First for the borrower to 1. Restore first the principall if money at the day entire with thanks or recompence else in bankrupts theft in others it is wrong Secondly thing borrowed safe and not impaired else recompensed or wrong done 2. Save the surety harmelesse or a deceit Secondly for the surety to give his word for thrifty and honest persons else if for unthrifty and dishonest accessory to their ill Thirdly for the lender to respect the borrower his good more then his owne else if for his owne profit or unjust or unconscionable gain usury or extortion and so theft if not oppression which rather robbery 28. How for alienation for a time or for ever Required in the seller that it be in our power and on a just ground and performed duly or a theft and cousenage and for the buyer that hee give a valuable and honest consideration and use no kinde of circumvention of him that selleth nor wish his detriment or it is fraud and robbery palliate onely with the name of bargaine 29. What in other promises or persons of trust required 1. In depositaries to keepe safe or restore and make good the things committed to their trust or it is fraud and theft 2. In seoffes in trust executors and overseers faithfull to discharge that trust in them reposed or they commit theft or accessory to it 3. Guardians to provide for the orphans and pupills good not to make a prey of them or their estates which if they doe they shew themselves wolves and theeves rather then guardians that should be in stead of parents to their pupils and so generally in all promises contracts and undertakings to performe them or it is a fraud and as diminution of a due a theft 30. How of contracts of hire and recompence For the hirer to give an equall hire stipend or recompence and not delay especially the poore mans wages or it is a miserable and wretched theft For the hired require an honest and reasonable reward deale faithfully diligently or it is extortion with fraud and theft and to this referred fees and dues of Lawyers Physitians Chirurgion Schoolmasters Tradesmen and Artizans that set price upon their labours and industry wherein required conscionablenesse diligence and fidelity or it bordereth on fraud and robbery 31. What say you then of unlawfull trades or gain or which you call so As all publick offices in Church and Common-wealth and other private callings As of husbandry and all other arts to the same belonging exercised in the Countrey as else in the Cities chiefly the others As of all arts and sciences generally both liberall of the higher sort the faculties of Divinity Law and Physicke Of the lower sort and preparitives or servants to those former called the seven liberall sciences More illiberall and mechanicall of making divers usefull things whereof even whole Towns doe oftentimes consist Of buying and selling and retailing of them and most things else whereof the rest of the trades in Cities and Sea-townes are seene most to consist whence navigation also and consequently merchandise are accounted lawfull and honest trades and callings so opposite to these lawfull callings are I. Either no calling as first common beggars or rogues secondly superfluous gentlemen that having nothing to maintaine them refuse to worke or live in any calling II. Bad callings as who maintaine themselves by first unlawfull professions harlots bawdes witches juglers c. Secondly gaming as gamesters keeping of gaming houses ribauldry and lewd exercises with drunkennesse c. as unlawfull gaines a sinne and theft before God and man 32. How is their unlawfulnesse shewne In that they
Yes but not beyond the intent of the Law which willeth absolute righteousnesse both in our soules and bodies or actions and most inward affections and is hereby a Schoolmaster to bring us unto Christ and when wee are not able to doe it to send us to him that hath done it for us if wee shew our love and obedience by our willingnesse 23. How may our willingnesse be seene 1. By our hate of the things of the flesh 2. By our delight in the Law of the Lord Rom. 7. 16. 3. By our stirring or striving and moving in holy duties 4. By our desire to bee instructed and directed 5. By our growing up in godlinesse and these are also assigned as tokens of our new birth proceeding by degrees in grace directed by the Law profiting and perfected in Christ. 24. What generally commanded here Contentednesse with our estate in not covetting our neighbors goods but submitting our souls to the good will and pleasure of God and his holy Spirit and ordering our selves with thankfulnesse according to the direction of the same in which contentednesse all vertues seeme to shine forth and to be comprehended as Prudence justice temperance fortitude constancy c. both in generall and in particular of all vertues as in their severall kindes and branches is to bee seene as what Christian prudence and heavenly wisedome sheweth it selfe where wee are graciously contented with Gods providence over us and appointment of us in that our estate and condition to doe him such service as therein required what justice towards God and men shineth forth in our readinesse so contentedly to doe our duties what Christian moderation and temperance to be seene above all turbulent affections of vainglory pride or covetousnesse so to submit our selves to Gods will and command and our fortitude and constancy so to continue and persevere as indeed where any virtue is actually there habitually are all the rest virtues and graces goe concatenate there is such mutuall league of love and tye of affinity betweene and among them as no virtue without prudence to gurde it justice the soule and substance of it in the duty whether to God or man our selves or others temperance the mediocrity and moderation of it fortitude the strength of it and courage to proceed constancy the continuance and so the rest humility the ground continency the girdle love the comfort chastity the ornament piety the crowne of them all and each adding a lustre to other and where any deficient the rest blemished by it but in this one contentednesse all generally entertained and every one particularly illustrated by it 25. What are the fruits hereof True blessednesse here and hereafter the promise annexed to the performance of good duties 26. What the whole duty man To feare God and keepe his Commandements 27. VVhat the sum of the Commandements Love 28. VVhat followeth in the Catechisme The explication of that love the summe of the Commandements as it extendeth it selfe to the performance of duties both towards God and men and so to shew what we learne in them SECT 13. The ninth and next Questions Love the sum and substance or root and fountaine of the Law and all good duties therein comprised whether to God or man pertaining so called the royall law of love or fulfilling of the law whose degrees in our duty to God to superiours to equals and inferiors in their severall orders and kindes to be exercised how to love the neighbour as ones owne selfe and what by the Talion law to doe as we would be donâ— to is required our giving honâ—â— to superiours love of equalls all else shewn by hurting none by breach of any the Commandements as 〈…〉 or 〈…〉 incontinency picking and stealing evill speaking lying or slandering or coveting other mens goods and so consequently to use the honest meanes whereby to be better able to perform this to learne to labour in some lawfull calling as God appointeth us with thankefulnesse and contentednesse 1. VVHat doe you chiefly learne in these Commandements Two things my duty towards God and my duty towards my neighbour or the root and fountaine whence these duties doe slow love extending it selfe to God Men. 2. How is love the fountaine of these duties or sum of the Law 1. It is the summe of the Law as it is the whole scope of all good duties and intention of the law and inward forme of that spirituall life we live by grace ready to performe all good duties and so called the royall law of love 2. It is the fountaine and root of his double duty as the love of God produceth the zeale of his glory seeking his honour and so obedience to all the Commandements and thereby performance of duties both to God and men 3. What is thy duty towards God To beleeve in him To feare him and to love him with all my heart minde soule strength as Luke 10. 27. Deut. 6. 5. Mat. 22 28. Marke 12. 30. Whence sloweth the performance of all other services of his and honor done unto him as from the first Commandement all the rest 4. VVhat meane you by this A faith in God producing his feare in love and filiall observance the feare of God the beginning of wisedome performing obedience and love in hearty affection adhering unto him and trusting in him with minde unfainedly seeking knowing and remembring him and soule wholly addicted to his honour and service to the utmost strength and power of both bodily and spirituall faculties persevering therein the substance of the first Commandement and so performing all parts of his service in the rest of the Commandements 5. In what wanner 1. Both to worship him after his will 2. Give him thankes and praise him for his benefits 3. Put my trust in him in distresse 4. Call upon him in all my needs as in the second Commandement 5. Honour his holy name and his word as in the third Commandement 6. Serve him truly all the dayes of my life and especially his Sabbaths as the fourth Commandement 6. VVhat is love to these duties The very foundation of them for if I doe love Cod With all my heart sincerely With all my minde understandingly With all my soule affectionately With all my strength effectually I will assuredly also strive to perform these things and continue in them all the dayes of my life 7. VVhat is thy duty to thy neighbour I. In generall 1. As by our Saviour Christ is taught to love him as my selfe so reade Math. 22. 39. Luke 10. 27. Marke 12. 31. so Lev 19. 18. 2. According to talion Law to doe to all men as we would they should doe unto us by our Saviour taught Math. 7. 12. Luke 6. 31. so Tob. 4. 15. II. Speciall to First superiours as in the fifth Commandement to 1. To love honour and succour father c. 2. Honour and obey King and his c. 3. Submit my selfe to c. 4. Order my selfe lowly c. Secondly all
explained the second petition for our selves or fifth in order with the order and Analysis and parts thereof observed what meant by forgivenesse and debts or trespasses and how we are debtors many waies and say justly our trespasses the condition whereon we aske forgivenesse as we forgive others and also no forgivenesse at Gods hand so how and how far men may and ought to forgive their brethren and their trespasses and who offend against this divers wayes how David Moses and others did curse and the Magistrate punisheth and not forgiveth and who truly or as they ought forgive others whereby the way is discussed the power and authority that the Church and Priest hath to forgive sins both according to the doctrine of the holy Scriptures and expositions thereon of the ancient Fathers and all orthodox Writers and so generally of the whole Church of God in all ages as well as the present Church of England with the right understanding of her tenet in that point and the good use to be made of it whereby confession is explaned how far forth requisite and coldly for the most part now used but the defect of discipline and other inconveninces plainly enough to be perceived issuing from the same so the true and genuine use thereof asserted and cleerly proved by many arguments as aforesaid and more fully by the generall practise of the Church and primitiva times demonstrated whereby the manner how it was by them exercised and so the order of the ancient Church discipline is on this occasion set forth and decyphered and for the present petition here is farther declared what herein we ought to doè or avoid so what is here expressed or intimated thus particularly summed up together and explaned 1. VVHat are the three latter Petitions Concerning us and our necessities for things either 1. Temporall as daily bread Give us this day our daily bread 2. Spirituall As forgivenesse of sins c. Deliverance from temptations 3. Partly spirituall and partly temporall as deliverances from all evill ghostly sin and bodily dangers 2. What the first of these Petitions The fourth of the Lords Prayer Give us this day c. wherein we pray for all things necessary for this present life under the name of bread or dayly bread and this day 3. What is the order Placed before those that desire spirituall things or blessings to shew 1. Our exceeding necessity in this life and so first desire food and raiment without which wee cannot subsist 2. Our Fathers mercy that considereth this our need and weaknesse 3. Our account and use wee ought to make of it since allowed to aske it to use it as a step or degree towards better blessings 4. What contained or to be confidered in it 1. The object bread and double epithetons of it 1. Our and 2. Daily bread 2. The action give and adjoyned circumstance twofold of the persons To us time to day 5. What understood by bread 1. Either spiritually bread of life panis vitae or coelestis Angelorum Manna Angels food Christ and Gods word and Sacraments in which respect it might be well preferred to all the rest of the Petitions but thus more improperly 2. Or temporally the staffe of bread food raiment and all other necessities all other comforts of this life whereby to make bread relish well and us to enjoy it 6. How for the first sense Spiritually taken it may be understood indeed that most divinely for Gods holy word which is food of souls bread of life called by such honorable epithetons shewing the vertue and efficacy to sustain the soule according to that of our Saviour Man liveth not by bread onely but by every word that proceedeth out of the mouth of God Secondly also for Christ himselfe who is the incarnate Word and Wisedome of the Father who is the true bread of life and food indeed as thirdly of the Sacraments of his body and blood the spirituall food also of our soules and so this called panis coeli or coelestis Angelorum and the like but not so properly in this place intended since this bread in the first and second Petitions desired where Gods name and glory and kingdome are prayed for and whereas in patriâ wee desire to bee satiated with this heavenly Manna here more properly intended is the panis via or viatorum and that part that concerneth the temporall necessities of this life intimated also by Today and daily and so bread is said to be either Panis Nature of this life Doctrine of Gods word Gratia Christus in Sacramentis Gloriae Christus in Coelis 7. How is the word of God bread As it doth nourish comfort and strengthen the soule as materiall bread doth the body and so noted in these respects of our soules 1. Vivification raising it from death to life 2. Consolation comforting it in that life and against all tribulation 3. Confirmation in goodnesse and against all ill and assaults of the divell 4. Delectation with the heavenly taste and sweetnesse roborating strengthning and illuminating of the heart in the true faith 7. How is Christ the bread of life As the word of God manifested in the flesh to the quickening and raising up of our soules and bodies so panis hominum and as the comfort of Saints and Angels in glory so panis hominum Angelorum c. and so to bee noted this bread of life in I. The Sacraments are to be holâ—ly 1. Prepared for with reverence reached unto with feare received by faith 2. Ruminated with devotion that it may nourish us in Christ and make us one with him II. Heaven doth Satiate without any defect to eternity in glory Delight with eternall sweetnesse maintaine life eternally and so Angels food and as the Psalmist said Man did eat Angels food panem Angelorum thus in grace and glory 9. What then of other naturall or materiall bread As by it we understand the very materiall food of our bodies in this life with all the necessary appurtenances of quietnesse and peace friends house lands or revenewes rayment health and other blessings to make it sweet and comfortable to us as that stay of life the staffe of bread is or is accounted to be so we must remember that it ought to be 1. Got by our honest labour 2. Received with moderation and thankfulnesse and so onely properly our daily bread 3. Imparted to others with us as the poore our bread 10. But why is all food called bread To teach us the 1. Use we should intend for strengthning us the property of bread chiefly not for vanity or voluptuousnesse 2. Moderation that should be as the holy and abstemious men that lived with bread and water onely 3. Blessing if we have it from God it shall be sufficient and having food and rayment to bee content 11. Why say you Our bread To signifie both 1. The love of God that granteth it to be ours by the giving when else we
have nothing of our owne 2. The manner of having it truly if Christ bee ours in him both spirituall and materiall bread are ours and in him alone 3. The honest meanes of getting it required our godly labour and Gods blessing and not to feed on others labours and eat the sweat of others browes with the idle person and theefe 4. The charitable use for our selves and others so of all our Father we aske all our bread or ours in communi and not my bread alone 12. Who offend against this All they that 1. Have it not of Gods gift in his love for it is not theirs they are but usurpers of Gods creatures 2. Have it not in Christ as in him God and all things 3. Have it not by honest meanes for they have not so much their owne as others bread 4. Have it for themselves alone that aske for our bread and keeping it so make it but my bread and mocke God in so doing 5. Thinke they have a property in it other then from God or enough of their owne for themselves as the Foole in the Gospel or neglect thus to make it their owne by the asking getting or communicating it to others whereby in Gods account and the reward it is most of all made their owne 13. Why say we daily bread To put us in minde especially of every dayes need of bread and so necessity to pray for it and consequently diligence to bee used in that duty else as panis 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly bread of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellence Christ the Manna and food of soules 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the succouring and comforting our weake nature by the ordinary use of it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of crastinus dies so to be solicitous but not too solicitous and carefull onely as becommeth Christians for that ordinary bread and other necessaries 4. Quotidianus ordinary bread not exquisite and dainty being to nourish our weake not pamper our wanton nature 5. Quotidianus daily as most usefull and necessary not superfluous that may be spared onely in avarice or ambition desired but to suffice ours or others daily or present necessity 14. What meane you in the action by Give That it may please God of his bounty to impart the things wee need to us or the use unto us and so grant us the sanctified use of them and his blessing and herein to 1. Give and bestow what we want and have not 2. Uphold and continue what we have to us 3. Maintaine it to our use and comfort 4. Preserve us to and in the sanctified use of it 5. Blesse and make it prosperous to us 6. Grant us contentednesse and comfort with it 7. Enable us thereby to his service and thankfulnesse in acknowledgement of his grace and blessings received and thus it is truly and indeed given from God and given from his hand to us or into our hands and use 15. Why say we Give us In respect of the charity whereby we pray both for our selves and others desiring the good of all and as well our brother as our selfe and so say Give us as afterwards Forgive us and Lead us not into temptation and in this offend both the Forget full and neglective of this humanity and common charity The covetous that desire onely for themselves The uncharitable that not onely not desire but enviously repine or maliciously grudge at others good 16. Why say we This day As the word This day or hodie signifies variously 1. Either this day of eternity as Psal. 2. Hodie genuit te so the eternall food and bread of life Christ may be understood desired for this day 2. Or this day of life all our time so convenient necessaries food and rayment and with them content this day of our life 3. Or this present day now instant and so most properly bread for the bare present to be given for this present not debarre us from depending on God by having superabundance or too much as the gift of many is in fulnesse to forget God the giver of that abundance as it were we desire this day and every day to depend upon thy goodnes for our daily bread 17. But what need rich men say this or those that have enough for many dayes Most of all if they rightly thinke of it to thank him for that abundance as most bound and for continuance of that blessing to them because else 1. It may soone be taken from them 2. They may bee taken from it as the foole in the Gospel 3. The use of it may be taken away by Sicknesse Weaknesse Disquiet 4. It may be a curse to them by abusing it in intemperance and to their shame 5. Troubles and disquiet may be sent that shall spoile the sweetnesse of it 6. Without content with covetousnes or other Crosses that may be present if God give not his blessing all the relish may bee taken away and they seeme poorer in the having or use and bee poorer in their soules then they that want the same utterly when God either breaketh 1. The thing it selfe 2. The strength vertue and comfort of it 3. The strength of them that use it 4. The use of it from them or curseth it unto them and the like 18. What is then generally desired hereby That God will bee pleased graciously to give and prosper unto us his gifts and so we aske 1. Our bread meat drinke rayment and ordinary necessaries 2. Peace plenty and tranquility to enjoy them and that plenty 3. Good governours to maintaine that plenty and peace 4. Comfort of friends in that tranquility and victory over our enemies 5. Seasonable weather to receive the fruits of our labours 6. Health and strength of body with quiet of minde 7. Good successe to our designes and Gods blessing both to Second them unto us Make all his creatures nourishable unto us Sanctifie us to the use of them and them to us 8. A charitable minde and disposition in us and all for the generall good and comfort of all 9. Contentation without which we have nothing comfortable 10. Dependancy upon Gods providence with confidence daily 11. Godly disposition to live in Gods feare by honest courses to get and holily to use his blessings 12. Virtues of humility lowlinesse thankfulnesse c. without which wee can hardly use this petition rightly 19. Who pray not aright or offend in this Even all ungodly men that either trespasse against men by unlawfull getting goods or God by abusing them after their ungodly lusts and vanity of minde and so the 1. Proud 3. Ambitious 3. Licentious 4. Voluptuous 5. Intemperate persons that desire not only bread or w th moderaiō but rather to abuse thē to their excesse of pride vain glory ambition voluptuousnesse lewdnesse and intemperance 6. Prodigall that wasteth the daily bread 7. Covetous that are for themselves alone 8. Envious that repine at
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
Sacrarium in superiori parte ubi altare seu mensa Dominâ— the holy Table or Altar and neere it the Secretorium a retiring place as it were behinde or neere the Altar for the Priest or Bishop till the second service or celebration of the divine mysteries as the Diaconicon or Vestry on oneside or not farre off being not for such Vestry-men and lay Elders as have lately lately got into it or the possession of it but for a repository for laying up the Vasa and Vestimenta sacra sub custodia Diaconi of the Deacon Clerke or Sexton who was subsacrista and into the Sacrarium none but Priests might enter or officiate there Non nisi Presbyterio aâ—t Sacerdotes Concil Constaâ— 6. c. 69. and Cyprian lib. 1. Ep. 9. intra septa Altaris nemo Laicus ingrediatur c. Concil Nicen. 2. c. 4. and the Emperour himselfe post oblationem having offâ—red must depart out of it Theod. lib. 5. c. 18. and sometimes in service that place and the Altar drawne with curtaines may be collected out of St. Chrysostome 66. Why were these things thus observed For the more reverence of the same as was fit and Majesty of those divine mysteries oâ—â—wfull regard they had of the holy things and that ought not to be prophaned or unâ—everently handled whâ—nce the most gracious effects of piâ—ty and devotion breeding obedience and good affection to God and his house his oracles and lawes consequently to Princes and Magistrates did ensue with good order and decorum thence flowing through all parts both of the Church and common-wealth for which reason a so next to Gods honour the Fathers and Councels were so serious in promoting the reverence and good order here which might well teach more reverentiall re-respects and religious observance to the holy places and things then ouâ— unlimitedly irregular Schismaâ—â—ckes and vulgar Libertines by their leading and incensing wil easily yeeld or be brought to by the Churches or almost by any superiours command bee induced to exhibite being once obstâ—nately set and by such their ring-leaders no lesse unâ—everently then disobediently and frowaâ—dly informed 67. But is not thereby too much reverence used or too much magnisicence brought into Churches No godly or wise man would ever thinke so but rather feare all were too litle hee could use or present there and that hath been usually a conceit but of the very prophanest or cavill of the factious for who else would think too much reverence and humility could be used to Godward or too reverent respect or regard could be had of such holy things or too great care had or cost bestowed on them especially so appointed by the gravest worthiest and wisest men of the Christian world for did God create so many good and glorious things as we see to be served himselfe with only the worst and basest a conceâ—t too strongly savouring of Atheisme and impiety and indeed never thought so by any wise men that would be supposed till these last and worst dayes abounding with iniquity and so now by the very worst men and seum of the people to whom that heathen and sacrilegious Tyrants words as well as actions perhaps well arriding their humours and palats in templis quid facit aurum would very likely be most pleasing and acceptable who robbing them of their riches and ornaments made that his pretence 68. But the word Altar hath offended sâ—me Mightily no doubt displeased them that for hate of Altars could be content to hunt Churches and all good order in them out of all antiquity and Primitive times and so iâ— they could out of the Christian world which yet they can never do they may only shew their good will for with the first dawing of Christian Religion when the poore persecuted Christians were faine to use any houses lower rooms or upper chambers as they could be gotten yet sacred to that purpose some times Caverns under ground as some think faine to use lights in them whence as well as for other reasons lights became retained in the Church to testifie they were successours of those poore Primative persecuted Christians yet still that order was observed and though sacred accordingly had in veneration and the holy mysteries most religiously celebrated with the duties belonging performed in all respects to the greatest degree of reverence pertaining to the action and things as well as magnificence that the angustialoci straitnesse of the place time or their poverty and pressure would permit which also from the Apostles owne hands and their successours consequently delivered and in Churches by them consecrated were even in the first times in faire and decent sort performed and when they had gotten root to spread by Gods gracious permission and his planting and watering this garden of his with his owne and his dearest Saints and servants hands so great bounty was freely and liberally soone profferred professed and shewed in their more publicke and stately Churches insomuch that by Saint Chrysostomes testimony in his Homily an Christus sit Deus it was even to wonder what Nations and multitudes converted to Christianity and the faith propagated and Churches over all the world so far as Persia India and Britaine worthy our noting among Mores Scythians Indians and remotest Isâ—es and Nations immediately after Christ and his Apostles times erected which howsoever afterwards by persecutions often oppressed and overthrowne when they got but respiration from their troubles or any more Halcyon dayes they stil with all alacrity restored to the pristine and ancient state and fashion and so their smallest Oratories and Churches or very Chambers Caverns or Crypte if any where resembled as much as their smalnesse would permit the order and fashion of the more stately and succeeding buildings which were conformed to them as now we may see our Chappels though never so little as much as their smalnesse will suffer conformed to the greater and those to the Churches as all of them doe or of right ought so much as they can conforme to the mother Churches and Cathedrals the patterne in all chiefest points of our religious devotions and descending nearest patern'd to Primitive times 69. How shew you Altars so ancient or in them Even by all the ancient Histories Councels and Fathers as some of them before rehearsed and so Saint Chrysostome lib. 2. and 6. de sacerdotio describeth quae apud altare siunt fieri debent and saith he locus altarivioinus in illus honorem qui immolatur Angelor choris plenus est so Saint Ambrose in Psal. 38. alibi remembreth the Altar and sacrifice as lib. 5. Ep. 33. pro quibus sc. populo Ego quotidie instauro sacâ—isicium so Saint in Psal. 33. and in orat Psal. 39. and de Civit. Dei lib. 17. cap. 20. and lib. 10. cap. 20. and lib. 22. cap. 8. and cap. 10. and lib. 8. cap. 27. where abundant mention of Altars Christian Altars and their sacrifice and though memoria Martyris