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
place appointing and establishing the time allotted to his publique service and worship his honour being the maine scope of the first Table And as it is to be set up in our hearts the intent of the first Commandement And as his outward worship rightly performed the intent of the second The glorifying of his name in all things the intent of the third The rightly observing of his Sabbaths the appointed times of his worship the intent of this fourth Commandement 4. What manner of Commandement An affirmative inferring and enforcing his opposite negative viz. to remember to sanctifie the Lords Sabbath and not negligently to let it passe or prophane the same 5. What the affirmative part 1. Our duty to sanctifie the Sabbath by setting a rest apart sanctifying the rest by holy exercises 2. Our duty to be mindfull and carefull of it so to remember to sanctifie it by preparing our selves using all good meanes removing impediments 6. What the negative part The forbidding of the prophanation of it by not setting apart a rest misspending it in any superstition idlenesse vanities sin c. The passing it over in forgetfulnesse by unpreparednesse neglect or contempt 7. How the parts and duties opposite seene opposed The sanctifying opposite to the prophanation of the Sabbath and holy exercises to the mis-spending it in ill actions The minding it opposite to forgetfulnesse and drowsinesse therein as the preparing the soule to that holy and fit celebration thereof opposite to neglect contempt or unpreparednesse 8. What is the duty of sanctification of the Sabbath The setting apart a day of rest and exercising our selves therein in such holy duties as the Lord requireth 9. What day is so to be set apart The seventh day so he appointeth and alloweth the six dayes for our labour whereby we with more chearfulnesse and readinesse may sanctifie his Sabbath the seventh 11. How is it that our Sabbath differeth from the Jewes Sabbath For divers reasons as to shew that the old Law hath given place to the new and so the Jews Sabbath to this of Christians That the ceremonies are vanished and what was ceremoniall in this vanished as the time altered though the morality remaine That the Sonne of Man indeed is Lord of the Sabbath and so hath power to alter it 11. How prove you this Commandement to be merall and perpetuall For that it is ranked there among the rest of the Commandements that are morall and to endure as well as from the necessity of it no lesse to us and to the worlds end for Gods honour then it was to the Jewes and all the holy Patriarkes and Fathers from the beginning and therefore vaine and impious is their assertion that as a ceremony would have it passed and vanished or account it needlesse or a burthen whereas it is indeed to all good Christians comfort and the especiall honour of God 12. What necessity of a Sabbath For divers and weighty reasons such as these 1. That the faith and obedience of men may hereby be exercised more particularly in setting themselves apart from worldly businesse what haste soever and dedicate themselves and this time holy to the Lord. 2. That concord and unity Doctrine and Gods service may be maintained which without this meanes would hardly be effected but confusion would follow every one let loose to his own will or fantasie as commonly so many heads so many opinions 3. That love and charity and all graces were encreased by publicke teaching the duties required and reproving the vices as it is done by Gods word preached then whereby the good and vertuous encouraged the vitious shamed 4. That Gods service and publicke worship may be thus upheld that else were like to decay if men left to private devotions had not such publicke meetings some forgetting others nelecting all duty and most that did not ignorantly or superstitiously performing the same 5. That more acceptable service to God performed when prayer and holy duties so publickely exercised by all as many brands making a great flame so the prayers of many with greater fervency ascending up to God and every good servant of his more enflamed by joyning with others in these holy duties 6. That it may be for rest to the very servants and cattle that else groning under their yoake may be too much grieved by unmercifull minded masters without relaxation 7. That it may be a difference between Gods servants and the heathen that know not God by such sanctifying the Sabbath and so be a signe to us of that eternall Sabbath and rest in Heaven wherein as we are taught we may meditate how with Saints and Angels we all doe enjoy Sabbath dayes recreations of singing hymnes and Hallelujahs as we shall the prayses of God for evermore 13. But is not a Christians Sabbath every day Yes in spirituall rest from sinne and private satisfaction of the soule in practising of holy duties sitting a godly life not to forget thereby or neglect the publicke service of God on his appointed Sabbath whichevere to dishonour God most of all and bringing in confusion and iâ— religion 14. But since the Jewes Sabbath altered may not any Christian make or set out what day he please for Sabbath Nothing lesse for it were not onely temerity and presumption to break the Lord and his Churches institution as may be shewed but the high way to Atheisme and Irreligion when if every one might set out what Sabbath he pleased one setting out one day and another another there would be no day in effect kept holy and so not onely no order and uniformity but even no unity or charity and likely much uncharity jangling and dissention and consequently irreligion 15. How then is our Sabbath to be shewed or proved or established instead of the Jewes Sabbath Most firmly against all obstreperâ—as clamors of gainsayers 1. By the Lords owne approving and sanctifying it who is the Lord of the Sabbath 2. By the Apostles doctrine and continuall practice and keeping the same 3. By the whole Churches and all holy mens uniforme practice and consent ever since 16. How by the Lords owne doings Most plainly by his 1. Naming or giving his name to it in holy Scripture as Apocal. 1. 10. called the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the Lords supper the Lords people and his Church or the like so his day 2. Sanctifying it by and with his First resurrection thereon and finishing the worke of our redemption and resting on the new Sabbath as God the Father the creation on the former Secondly presence and divers appearances to the Apostles on the same day at their holiest and Sabbath dayes exercises as I. To the women and the Disciples and Mary Magdalen at the first II. In the morning John 20. and to Simon III. And to the Disciples in the way to Emaus Luke 24. 34. IV. And to the Disciples and Thomas with them John 20. V. And at other times and to Saint Iohn in
in the obedience to the morall law out of which it seemes taken and we may judge other lawes of most equity and excellency that come neerest unto it onely such variation of due circumstances observed 19. What the difference betweene the Ceremoniall and Morall Law 1. In that the Morall Law was about in ward obedience and duties of the soule the Ceremoniall about outward service and ceremonies 2. The morall delivered by God himselfe the ceremoniall and judiciall onely by Moses instructed of God 3. The morall first given the other in consequence depending from some parts of that 4. The morall law neglected made worse then infidels that did by nature the things of the Law when the ceremoniall onely a confusion in order among Gods people 5. The morall broken was a hainous sin alwaies reputed the ceremoniall not so as in the wildernesse Circumcision except with perversenesse as in Zipporah Uzzahs presumption and Aarons sons to offer strange fire in alteration of the ceremony 6. The morall without cost the ceremoniall not without great cost and chargeably performed 7. The morall law laid in the Arke in regard of the perpetuity thereof signified the ceremoniall not so 20. Why was the ceremoniall to end 1. Because the first Temple unto which fitted was to take end by succession of a second in stead thereof 2. Because the sacrifices the shadowes of Christs one eternall sacrifice were in him the substance to end 3. Because the other ceremonies types of him or some divine actions of his had in his exhibition ended their typicall signification 4. Because sacraments of theirs were now to give place to the new so the lawes concerning these this must needs be antiquated and ended 21. How learne we that ceremonies should end 1. By Christs entrance a new High Priest after the order of Melchisedee and so Aaron and his with their types to end 2. By the renting of the vaile of the Temple at Christs death shewing as it were their dissolution and those former reasons urged excellently by the author to the Hebrewes Heb. 7. c. 22. And are all ceremonies then ended Al that have relation to Christ to come are now vanished and out of use because the thing they shadowed and signified to come is now exhibited so no further use of them 23. How doe Christians use ceremonies then Not any of this sort but of another for ornament and decency in the service of God not so much in imitation of these as founded upon the morall law in exhibition of externall worship to God and sanctification of the Sabbath in decent manner and by the institution doctrine and example of Christ and his Apostles who did both write how some things should bee and promised to set other things in decent order when they come 24. How is the morall law perpetuall Though given onely to the Jews yet as they Gods people so in generall by them to the whose Church and though in the letter of the Commandements they 1. Are expresly to that their state and time of the Jewes 2. Yet in effect to all Gods servants before that time that acknowledged the force and truth both generally of the whole morall law and particularly of every Commandement to all since who according to the same direct their wayes in righteousnesse and walke not according to the flesh but the spirit in newnesse of life and obedience to this law of God 25. How was the law in effect before In generall not onely Gods people Noah Abraham and the holy men but the law of nature in the heathen written in their hearts made them doe and acknowledge the workes of the Law Rom. 2. 26. How in particular the Commandements For the first Table the service of God his honour and sacrifices and Sabbaths recorded before the Flood and no idolatry recorded or found till long after yea most of the heathen gods and greatest too even after Moses time and for the second Table morall duties and honest dealings none can deny in Noahs and Abrahams families yea and in divers governments footsteps thereof as in the Assyrian monarchy and other kingdomes 27. How the first Commandement To Abraham God saith I am God alsufficient stand before me and be upright Gen. 17. 1. so by Adam Enoch Noah and those other Patriarkes it appeares they had no other God but him 28 How the second Commandement In that Jacob purged his house of Idols when he built Gods Altar in Bethel Gen. 35. 2. thereby acknowledging the abhomination of them 29. How the third Commandement The true use of Gods name by their prayers and so just oath by the true God as Abraham to Abimelech Gen. 21. 23. and Jacob to Laban Gen. 31. 53. and others the like 30. How the fourth Commandement By God in Paradise and no doubt by Adam and holy men afterwards either punctually or equivalently 31. How the fifth Commandement By all the godly Sons of holy Fathers and Patriarkes honouring and obeying their Fathers and Superiours in all reverence and humility 32. How the sixth Commandement Seen a spectacle in abhorred Cain confessing the crime of murther and guilt of conscience for it so condemned and detested of all 33. How the seventh Commandement Seene in Joseph flying his Mistresse temptations and the rest of Jacobs sonnes taking to heart the shame done to their sister Dianah Gen. 34. 34. How the eight Commandement Acknowledged by Jacob to Laban if any had stolne let them die Gen. 31. 30. and by his sonnes to Pharaohs Steward or Josephs if any had stolne the cuppe to bee his bondmen Gen. 44. 5. 35. How the ninth Commandement In Abraham Gen. 20. and Isaac Gen. 26. reproved by Abimelec for telling a lie or false testimony and Jacob feared to be found or counted a liar or deceiver in counterfeiting Esau. 36. How the tenth Commandement In the uprightnesse of heart required in Abraham Gen. 17. 1. and seen in him and Enoch who walked with God Lot Melchisedec and all the just 37. How is this Law in effect with us As we are exhorted to these duties still and to shew our faith by obedience to them willingly and readily according to them to undergoe our duty and service to God in holinesse and uprightnesse to the world in godly conversation 38. How is it then said we are not under the Law but under Grace This and the like sayings that wee are freed from the Law and that Christ hath freed us Rom. 7. Gal. 8. 18. and 4. 1. c. and other places are to be understood 1. Either absolutely of the ceremoniall Law which is abrogated and vanished in Christ as in that to the Gal. and Heb. especially appeareth 2. Respectively of the morall as it should bee conceived to be unable to justifie and hath need of Christ to be the end of it for its perfection To be performed by Christ for us who striving to the uttermost are never able to performe it but onely in him To be made more
Commandement thou shalt not take the name of c. The commination against the breach or neglect for the Lord will not hold him c. 2. What manner of Commandement A negative inferring and enforcing his opposite affirmative viz. not to dishonour or vainly abuse Gods most holy Name but to honour it and use all the holy meanes for the sanctifying of the same throughout all our whole life 3. What is the negative part In the forbidding all abuse of the most holy Name of God whether it be 1. By blasphemy against him his holy word holy things 2. Cursing and banning 3. By filthy swearing whether 1. Falsely 2. Deceitfully 3. Rashly 4. Cunningly 5. Or in any vaine manner and protestation 4. Foolish vowing and impossible unlawfull vowes 5. Or just vowes neglected or not performed 4. What the affirmative part The sanctifying of his name and setting forth of his honour with all our heart and expressed in our words and writings life and workes both by glorifying him his holy name and word By blessing and praising him By religious and godly swearing by him in his truth and to his glory By holy and just vowes and performance of them 5. How the parts opposite or opposed seen As we see glorifying his name opposite to blasphemy Blessing opposite to cursing Religious and godly swearing opposite to rash vaine and prophane oaths Holy and just vowes opposite to unlawfull ones and performance to the breach of them 6. What is understood by Gods name Either himselfe or his Attributes which are himself and whereby he is renowned as his Justice Mercy Power Glory goodnesse c. his Titles as Jehovah Jah Lord God I am c. The meanes whereby he is made known to his Church his holy Word Ordinances Religion and even all his creatures in all his workes As those of his Creation his creatures heaven and earth Characters of his power and glory Gubernation and providence blessings and judgements 7. How is his name signifying himselfe or his Attributes abused By unreverent and ungodly thoughts unholy and unreverent speeches unholy and prophane life 8. How honoured and well used In our hearts by thinking and conceiving of them reverently acknowledging beleeving and remembring him and them effectually In our mouthes confessing and speaking of them and him holy and reverently In our lives conformable to that holy profession 9. How is his name as it signifieth his glory abused By our pride or vain glory neglect or unthankfulnesse as also by idle and unsavoury speeches of him or dissembling suppressing denying or oppugning his truth and by our sinnes to his dishonour 10. How contrariwise herein to be honoured By our desire of his glory speech to his praise and deeds to his honour bringing forth good fruits to his glory and good example of others whereby he glorified in us and by others 11. How dishonoured in his Titles By neglect of them unreverent and carelesse use of them in any wicked light or ridiculous sort or manner By superstitious use of them to charmes exorcismes ungodlinesse By hypocrisie taking his name and profession on us in vaine 12. How honoured by them By our taking them in and to our hearts using them in our speech words and writings and professing them in godly life with all reverence holinesse and humility as in serious in most religious and godly manner 13. How is his word abused In our neglect or contempt of it In our unprofitablenesse and vaine use of it In our evill use to confute truth confirm errors scoffes or jests charmes or inchantments In our disobedience impenitency and prophanenesse notwithstanding our profession of it 14. How well used 1. By our study care and meditation in it Psal. 1. 2. Words ministering grace to the hearers seasoned with the power and efficacy of it 3. Obedience and deeds conformable to the same 15. How in his Ordinances honoured or dishonoured By our due observation to his honour or neglect or contempt of them whereby we dishonour him 16. How in his Religion honoured or dishonoured By upright and inoffensive conversation answerable to our profession to his honour by hypocrisie dissolute and prophane life of carnall gospellers his dishonour in the scandall of Religion 17. How honoured in his workes of Creation By holy meditation and mentioning of them to his glory and our instruction and by pure and sanctified use of them by the word and prayer to our comfort refreshing and blessing 18. How dishonoured in them By our neglect and carelessenesse to consider them prophane and irreligious use or abuse of them to sinne and shame presumptuous use in unthankefulnesse or superstitious use invanity idolatry witchcraft or the like 19. How honoured or dishonoured in his workes of gubernation his blessing or judgements First honoured in the reverent and thankefull receiving and regard of all his blessings whether to our selves or others in joy thankefulnesse and praises dishonoured in the neglect thereof Secondly for his judgements of punishments honoured by our patient bearing them humiliation and magnifying his justice and condoling with others dishonoured by our carelesnesse incorrigiblenesse impatience or murmuring under his hand and chastisements or mockings scoffing scorning or rejoycing at others afflictions Thirdly for his judgements in his particular providence over our estates and fortunes by lots or such like determinations honoured in the lawfull use for deciding controversies elections and the like and submission to his judgement in the same dishonoured by abusing and abusive lots to casting of fortunes and such other trifling and so abused and unlawfull games and idle haunting the same 20. What meane you then by taking Gods name in vaine The dishonour and abuse thereof in generall by all or any of the meanes and usages aforesaid according to the severall acceptations of the same In particular by blasphemy cursing filthy swearing rash and foolish vowes 22. What is blasphemy It is in generall as the word signifieth evill and hurtfull speaking 1. Against man to the damnifying of his good name disparaging and disgracing him so sometimes used 2. Against God to the derogation of his Majesty and so the false acrusation of Naboth went he had blasphemed God and the King but for evill speaking against God and holy things most usually and especially accepted 22. How is blasphemy against God Whatsoever derogatorily spoken uttered or done either against his Person Power and Majesty Attributes Name and Word As Pharaoh Exod. 3. Who is the Lord that I should c. Sennacharib 2 Kings â—9 Who is God of Israel In contempt the Jewes that said of Christ and God let God save him is he will have him and he saved others himselfe he cannot of the Gospell in despite calling it Avangelion and Jesus Jeshu c. as lastly in some sort propahnenesse whereby the name of God and Religion the truth and Christianity is blasphemed Rom. 2. 24. the name of God thus blasphemed among the Gentiles and Davids adultery 2 Sam. 12. so causing
Pathmos inspiring him this day c. 3. Resting the Jewes Sabbath as it were finishing it by his Resurrection and other appearings and as it were hereby appointing and approving this new Sabbath to his honour as Lord of the Sabbath 17. How by the Apostles doctrine and practice Most evidently 1. By their meetings that first day of the week when Christ arose and appeared to Simon and Mary Magdalen and the Disciples and after Thomas and others with them Luke 24. and Iohn 20. c. 2. Continuall practice of it and preaching and ministring the Sacraments that day Act. 20. 7. 1 Cor. 16. 1. 3. Constitution of it in the Churches as 1 Cor. 16. 1. is set downe where both First the day first day of the weeke named and appointed Secondly every first day so appointed Thirdly instituted both there and in the Churches of Galatia Fourthly instituted and there taught for the Churches instruction generally as we see at Troas and other places also Fiftly the duties of the Sabbath or Lords day plainly exercised then gathering together the congregation and gathering for the poore 4. Constant observation continued forty years after performed by Saint John in Pathmos in holy meditations as sitting especially that day had his illumination and holy inspiration from God to the instruction of the Church by propheticall revelation when Christs farther presence apparition and blessed illumination of him and the Church by him seemes further confirmation of that holy institution and Sabbaths sanctification as Estote imitatores mei sicut ego Christi 18. How farther confirmed By the continuall and continued practice of it ever since proved by all Ecclesiasticall histories ever since without any interruption to these daies and so by The primitive times and Church Holy men that lived and succeeded next to the Apostles times the learnedst and wisest ever since and so consequently as from thence both at and to this day and none found to oppose unlesse some idle turbulent and fanaticke spirits wanting learning judgement and discretion that who seeth not this must be wilfully blinde 19. The Sabbath then is certaine and fixed The seventh day at the consummation of the worke of the Creation the Jewes Sabbath till Christ and his consummation of the ceremony of it a new Sabbath now by him consecrated at the consummation of the worke of redemption so to remaine to the worlds finall consummation as the first to Christ from the creation so this from Christ to the end and finall consummation of all things to continue after with a new and third Sabbath perpetuall in the new Jerusalem in the Heavens 20. What use or end of these renewed Sabbaths To consider and magnifie the name and glory of God more and more expressed and made knowne to men 1. As in the first Sabbath remembred his works of creation mighty acts and glory 2. In the second Sabbath or Lords day both all that and further the workes of his mercy and redemption in the worlds restauration 3. In the third Sabbath both all them and further his excellent justice and glory most amply more then ever demonstrated to all creatures over all the world and for evermore 21. How summe you up these collections For full illustration or confirmation of the doctrine of the Christian Sabbath or Lords day may be considered 1. How estote imitatores mei sicut ego Christi implies a command from Christ of what the Apostles teach and practise 2. How Christ promised the Comforter who should instruct them in all truth and bring all things to their remembrance c. 3. How Christs example and apparitions evincing the same or shew the ground for the following doctrine and practice 4. How the Apostles doctrine and establishing the Lords day by power delegate from him 5. How dies Dominicus Rev. 1. 1. sheweth that prime and primitive appellation as well as doctrine and practice more to confirme it his and not only Domini as Mal. 3. 1. or Amos 5. 18. or Jo. 8. 56. but Dominicus also all which besides the authority of primitive times Fathers and Councells though the Churches instruction might be enough to any devout Christian doe more dignifie the Lords day as raising it to the highest degree of sacred and Apostolicall or divine institution and what was then so ordained hath beene since by continuall and constant practice of all succeeding ages and all good Lawes Ecclesiasticall and Civill confirmed never by any unlesse such as were publickly noted or branded for schisme spoken against or oppugned also further if not this instituted so primarily it may seeme that there was no Sabbath or Lords day for a while in the Church or but the Jewes Sabbath which were to leave the Church too naked of so holy and necessary a point of Christianity 22. But the Apostles sometimes used the Jews Sabbath Yes and for divers good reasons both to instruct them in the same To draw them to Christ and his Church To confesse a Sabbath and the like and so they refused not the Heathen Temples or their assemblies as at Ephesus Athens or Feasts or Schools as in the Schoole of Tyrannus but tooke all good occasions to instruct them and of this it came to passe that both the Lords day and Jewes Sabbath were by many kept and observed from their use and example a good while after in primitive times 23. What other arguments or reasons of convenience are brought for our Christian Sabbath or Lords day As upon this day many excellent things were and greatest benefits that ever happened to mankinde or the people of God so in his new Sabbath to remember them and praise him for the same as on this day 1. The worlds creation began Elements framed Angells created 2. This day Christs resurrection the worlds new creation or restauration 3. This day manna first fell and the Israelites passed through the red sea 4. This day Christ baptised turned water into wine and fed five thousand miraculously 5. This day Araon and his sons consecrated c. 6. This day Christ often appeared to his Disciples and others after his resurrection 7. This day the holy Ghost descended and Saint John in Pathmos enlightned 8. This day Christ we hope at last shall come to judgement to begin the perpetuall Sabbath after the night of this Sabbath ended 24. What course then to be used and held for the due sanctification of the Sabbath and rightly to understand or interpret the fourth Commandement Rightly and duly to remember and consider how the Christians Sabbath or Lords day though not literally commanded for the whole ceremony and circumstance or punctually in all things to be observed yet is virtually intimated and for the morality and substance of it exemplarily propounded to us there in the fourth Commandement without which heed taking and observation or right understanding moderation any may be apt and ready to fall into Thomas Brabornes and others judaizing errors concerning the same however otherwise we cannot
the prohibition of all worke in amplification of the command 78. Wherein the amplification chiefly 1. In that the six dayes are allotted commanded and by Gods example also established for labour and workes that the seventh may be a Sabbath a holy and festivall day of rest 2. In that all worke is thereon forbidden not onely to the Master or Magistrate but even 1. To the son and daughter and servant 2. To the cattell Oxe Asse c. 3. Nay the very stranger whatsoever with us in company 79. Why so That it may be the better sanctified by all That the cattell and servant may rest with us That the stranger draw us not away by evill example from God nor we accessory to others offences 80. Why this so strictly urged 1. Because Parents and Masters being in Gods stead are to see inferiours trained up in godlinesse 2. As the head receiveth comfort in the good of the other members so should the superiours from these 3. It is a sin and shame for Parents to bring up children not servants of God but vassalls of the Divell and firebrands of hell or masters of such servants 4. What blessing can be expected from their labours if they sanctifie not the Sabbath with us 5. What comfort can it be for Parents or Masters to see their sons or servants come to wretchednesse or misery or miscarry as they cannot chuse in neglect of Gods service and their duty nay what corrasive to their conscience by suffering it to be accessory to their wickednesse and how shall they be taught if not brought to Church to learne their duties 81. What then the end of the Sabbath 1. For the sanctification of Gods name in holy and publique duties 2. For the rest of even the servant and cattell 3. For the type of the spirituall rest both from sinne by the Messiah and perpetually in the Heavens 82. What reasons of this duty urged here Divers both 1. Interlaced and intimated by the 1. Antiquity and excellency thereof 2. Equity and justice of it 3. Propriety of it to God belonging Expressed by the 1. Reduplication of the Commandement 2. Example of God himselfe 3. His blessing annexed 83. What are the reasons intimated 1. The antiquity and excellency of that day and duty instituted by God himselfe in Paradise in time of mans innocency sanctified first with his owne example intimated in the serious remembrance and reiteration of the command as well as in the example of God Secondly the equity and justice of it that having allowed six dayes to us he may well require the 7. with our best duty and care to sanctifie it Thirdly the propriety the Lord hath to it it being his day or Sabbath not onely made by him as all the rest but the day of his rest besides 84. What reasons expressed 1. The often reduplication of the command as both the day to be remembred rested upon sanctified and no servile worke done not by any person thereon 2. The example of God not onely working the six dayes to appoint that our exercise but also resting and sanctifying this for our instruction and to perswade us 3. His blessing annexed who both rested and sanctified and for that use blessed it so the holy use of it shall procure us a blessing in the blessednesse thereof both to our labours in this to our comfort and rest hereafter to eternall happinesse What more learne you from the sanctifying the Sabbath day With it may be noted the setting apart to holy uses other things whereby the sanctification of the day may be better performed and observed and thereby as it were depending upon the sanctification of the same Which are they With the sanctification of the time may bee well understood to be inferred the sanctifying 1. Place or places for Gods service such as his Altars in the most ancient times the Tabernacle Temple and Synagogue of the Jewes afterwards and since our Churches and Christian Temples throughout the world set apart for such holy meetings and actions principally on that day 2. Persons as of the first borne and eldest of the families for Priests to attend Gods service before the Law and since by Christ appointed the Evangelicall Priests and Ministers of the Gospell who all were principally to attend that day and service 3. Maintenance of those persons and this ordinance tythe offerings and the like consecrated and set apart to this use and maintenance of them that attend his service and consequently maintenance of his honour upon earth whose morality and so perpetuity of institution may abundantly be shewed both before under and since the Law under the Gospell 4. Other things consecrate and set apart to holy uses and performance of Gods service especially on this day both which the Fathers in the Jewes Church and now since in ours abundantly to be shewed as both the sacrifices Arke Cherubins Shewbread Candlesticke and ornaments of the Temple and such things for practise of devotion ornament order or decency in our Christian Churches appointed And Lastly the very bringers offerers of the sacrifices themselves and those that joyne with the Priests in performance of the holy duty the Saints on earth and such as excell in vertue or the communion of Saints a people holy and acceptable to the Lord and no lesse with the holy actions practises and performance of those knowne duties in Gods service and worship on that day of rest such as hearing praying preaching or the like and their comming and presence at them the rites orders ceremonies used in the performance of that duty of publique sanctification of the day all of them included sanctified with it they with the day and the day the better by them But these things are not to be found perpetuall and at all times in the Church Yes the most essentiall of them and for the others as the infancy or growth of the Church did obtaine to more maturity and perfection whereby Gods appointment and for the more accomplished and orderly performance of his service in their due time left to the wise governours discretion instituted What difference between Gods sanctifying the Sabbath and ours His sanctifying it authoritative have full power to constitute and ordaine the setting apart of it to holy uses our sanctifying of it either imitative so appointed to follow him our patterne in the setting of it apart to such holy use or obedientialiter and executive in performance of those holy services and duty therein by him commanded This duty it seems of sanctifying it is vehemently and often here pressed and urged Yes as principally inforced and so five times at least therein urged in memento both of the prevention of the neglect preparation to the duty being by the neglect of it many other good duties are neglected which by it might and ought to bee learned and by the practise of it all other good duties are practised or renewed and recalled to minde by hearing the word then read and preached
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
sort for publique testification of the visible members of the Church their proficiency in that faith professed in Baptisme and approbation of them 26. Why is it then expunged in our Church It is not expunged 27. Is it then a Sacrament Not so neither but a religious ceremony well and profitably to be used 28. But how then in the Rubrique is it said it is no detriment if it be not used To take away the superstitious conceit in some that without it Baptisme were imperfect or that it is a Sacrament or of absolute necessity 29. But doe not some hence utterly neglect it If they doe the fault is their owne as wee see from a word misunderstood how ready many will be to take exceptions thence to establish their owne fancy and perversnesse and cause a world of wrangling and trouble 30. How is it then necessary Onely of conveniency and for politicall order not as a Sacrament 31 But he that said Goe baptize said also to Peter confirme thy brethren To be understood as it is expounded by us of his Stability in the faith for good example Duty in preaching as his office Diligence in his calling and Apostleship to the comfort of his brethren and good of the whole Church 32. Jf it be usefull why is it neglected It is not 33. Where or when is it executed Wheresoever required or when it may with conveniency be performed 34. What benefit is thereby Much and many wayes if we consider it both for 1. The testification of our proficiency 2. Approbation of our sufficiency 3. Gratulatory commendation of us to God by the Church 4. Benediction from such our superiours 5. Prayers for further graces then publiquely made for us and so a 6. Comfort to the party confirmed 7. Enabling us to further duties in religion and devotions that may so better be performed 8. Relaxation of our sureties who stand for us engaged 35. After the name and title what is next to be considered at the entrance into the Catechisme The matter or subject and division of the same 36. What is the matter or subject of it The summe and substance of Religion for the manner thereof also as we see so briefly set forth and explained 37. What is Religion The bond betweene us and God including our duty to him for his mercies given to us by his covenant of grace 38. What is that Covenant On Gods part mercy that he will be our God and give us all graces on ours obedience that we will be his servants 39. What is then required of us Faith to beleeve in God and his word and promises Hope to call upon him trust in and worship him Charity the expressing of our obedience by doing his will and shewing our love to him and our neighbour 40. But these are graoes of his Spirit Yes but given to us and required to bee exercised by us to his honour 41. What is the substance then of Religion To exercise our selves in these shewing Our Faith by beleeving in him and his word Hope by prayer and depending upon him Charity in willing obedience to his Commandements 42. What then is the summe and substance of the Catechisme The explication of these our duties Of Beleeving in him Praying to him Obeying his will The fundamentall points of Religion And Gods worship so briefly propounded whence the Cate chisme principally toucheth on and explaineth The Creed Commandements and Lords Prayer which are called summa credendor summa faciendor summa orandor The summe or breviate as it were of things that are to be Beleeved Done or Prayed for by us 43. How many parts are there of the Catechisme Especially these three and for a Corollary of them as it were tho doctrine of the Sacraments and seales of the Covenant and our faith and so foure parts usually expressed or with addition of the Introduction five parts mentioned 44. Which then are the foure parts The exposition or explication of 1. The Creed the Articles and summe of our beliefe 2. Commandements the duties of us required to be done 3. Lords Prayer teaching how wee ought to pray 4. Sacraments the seales of the Covenant 45. How else are these five parts set downe The Introduction in the foure first questions and answers before the Creed Explication of the Creed Commandements Lords Prayer Sacraments as aforesaid 46. Are all Catechismes concerning these things Yes for these are the maine points whereon they insist howsoever in divers manners as in other words or order set forth and more or lesse amplified and explained 47. Wherein doe they usually or chiefly differ from this or one from another In the order of the parts Or some Introduction Or some Additions or other as concerning the word of God or Magistracy or the like which yet may bee reduced to the former parts as the word of God and Scripture to the Beliefe concerning God who giveth his word for direction of our faith the Magistracy to our duty towards God to whom they are subordinate and our neighbours as all godly Magistrates and superiours are acknowledged 48. How differ they in introduction According to the variety of invention of severall Authours of them or proceeding after divers manners and order and so diversly occasioned 49. How differ they in their order Sometimes by placing the Explication of the Commandements Prayer or Sacraments before the Creed or either before other in some other order then is followed in this Catechisme though in substance and intention to teach even the meanest the very same 50. What thinke you of the order and method of this Catechisme As most convenient and profitable of all others both following the Liturgy and grounded on the words of the vow made in Baptisme and so prosecuting the parts occasioned by the same to bee considered and also according to the nature of the things there explained 51. How in respect of the things As 1. faith required to beleeve God and his promises so the Creed first propounded 2. Obedience and the fruit of faith good works directed by Gods will so the Commandements secondly proposed 3. Prayer for continuance in the most holy course and profession of faith and good workes and so in the third place the doctrine and rule of prayer 4. The seales of all this from God to us the Sacraments as the confirmation and ratification of his promises in the covenant of grace 52. How then is the Introduction fitted to this By putting us in minde of our name and Baptisme and so our vow and promise for performance of the aforesaid duties and devotions expressed and taught in those foure parts The Creed Commandements Lords Prayer Sacraments 53. How many points in particular in these foure parts 30. in all the 12. Articles of the Creed 10. Commandements 6. Petitions of the Lords Prayer 2. Sacraments 54. How are they else divided Into 10. heads or principall parts viz. 3. Parts or heads of the Creed 2. Tables of the Law and Commandments 3. Parts
regard of his former estate a falling Angel 2. His height and pride Lucifer and son of the morning 3. His enmity to God the evill one 4. His enmity and malice to man Satan and the deceiver and destroyer 5. His antiquity of malice and subtilty the old serpent the old enemy 6. His cruelty the red Dragon and roaring Lyon seeking whom he may kill or devoure 7. His mischievous nature and condition the Divell 14. Whence his enmity to God Out of ingratitude and despaire without grace or hope ever to attaine his favour having had so glorious an estate and so contemptuously forsaken it as those falling Angels did and since accursed and reserved under chaines of Gods wrath to judgement thence even hating all goodnesse 15. Whence his enmity to man Out of inveterate malice and envy of his future happinesse as who shall by Gods appointment possesse the place of those forlorne and falling Angels so rather wishing them with him involved in Gods wrath and torments of hell then to attaine to heavenly blessednesse 15. How is he here and usually deciphered As the Author of all evill Sower of tares in Gods field Seducer of mankind 16. How the author of all evill As he first hatched sin in all places Both Heaven Paradise The Earth 17. How in heaven By his pride and disobedience to God the cause of his fall from thence 18. How in Paradise By his subtilty and temptation of our first parents to sin which bred the subversion of them us and all mankind 19. In what manner First tempting Eve the weaker vessel to the tasting of the forbidden fruit and so to disobedience setting her in the way to subvert Adam in whom we all sinned and dye 20. How the offence Disobedience to Gods command that proved his and all our ruine 21. How is it our ruine By originall guilt as we were in his loynes and in him sinned and in and with him all flesh and mankinde accursed 22. How author of sinne now on earth As at first the cause of that first fall and originall guilt whereby we all perish so still setting forward and provoking us to evill ever since 23. How so By his wicked motions and suggestions to sin within us By his wicked agents and instruments evill men without us 24. How his motions within us As the good Spirit of God moveth us to goodnesse and giveth grace this evill spirit taking occasion of our originall guilt and inclination to evill as a spirit working on our spirits if Gods good Spirit leaveth us never so little perswadeth our too yeelding hearts to evill 25. What are his suggestions All evill thoughts of sin and rebellion against God and his Commandements all prompting occasions and provocations to sin by his subtilty ministred God suffering him as the sight of the forbidden fruit the tempting and lying words in Paradise uttered his and sins deceitfulnesse ever since 26. What agents and instruments Within our selves our owne false hearts and lusts without us all evill men and leud company by evill words and examples enciting us to sin and perswading us to wickednesse which wee are by corrupted nature too prone to hearken unto and follow 27. How soweth he tares in Gods field By such meanes in the Church and members thereof either corrupting them by his suggestions leud agents and instruments and their wicked examples inciting them to evill or detaining them from doing good 28. How seduccth he mankind Adam in Paradise who fell by actuall disobedience and involved his posterity in originally diffused sin and all others ever since by his like practices and subtilties bringing that originall blot into actual and habituate offence and enmity with God 30. What are his workes Sinne in all the branches and kindes thereof whether of omission commission error ignorance presumption c. 31. How are they his workes God is the author of all goodnesse the world and all things therein created by him and every good grace thought word and work by his power produced so his workes accounted when on the contrary side all difficiency from goodnesse the worke and contriving of the Divell or a backsliding from God and goodnesse for such is the nature of sin 32. In what manner are they his workes As he is the first lyer and father of lyes for by his lying came error by error solly by that foolishnesse sin and disobedience so sin came from him and all error foolishnesse lying against God the truth and the like are his workes 33. What are the qualities of his workes Opposite to the works of God which are done in truth goodnesse and righteousnesse 34 As how 1. As they are found to be both false so error lyes foolishnesse hypocrisie and the like whereas the workes of God are true and stand fast for ever founded in verity and judgement 2. Ill as all sin and wickednesse but Gods good so all that he created was good 3. Unholy but Gods workes are holy and honoured for ever 4 Workes of darknesse shunning the light and flying from the sight of God But Gods works are true and righteous and just and holy and good in the light and perfect stable for ever 35. What are sins of omission As all sins are a blotting out of the Image of God in the soule and originall guilt is the want of originall Justice that should be in us as Saint Ansclme defines it or that inclination to ill that wee naturally drew from our first parents loines by ignorance in the mind and concupiscence in the flesh as Hugo speakes consisting in a pravity of nature in generall and subjection to punishment eternall and actuall sins thence budding are every action both internall and externall as thought wish word or deed against the law and will of God so sins of omission are the omitting of that good we ought and by that law that we are commanded to doe or the viclation of the affirmative part or commandements of that law 36. What are the sins of commission The committing of that evill that we are by the law forbidden to doe or the violation of the negative part and commandements of the same 37. What are sins of ignorance The perpetrating of that evill which we know not rightly or the qualifying of the offence and so much the more heinous as proceeding from grosse or affected ignorance 37. What are sins of malice Whatsoever wittingly and willingly is acted with knowledge of the mind and deliberate intention of the will as it were of prepensed malice and neere of kin or neere to sins of presumption 38. VVhat sins of weaknesse and infirmity Sins committed besides our full intention by impotency of affection or perturbation of mind as Peters deniall of his master and the Disciples flying 39. And what are sins of presumption Sins with a high hand of deliberate counsel and in contempt of God and his divine law 40 Are these the workes of the Divell They are as every good thought word and worke
is of the power and by the finger of God effected so every evill thought word and act the workes of the Divell perpetrated by his lend agents and instruments 41. In the second place what meane you by the wicked world All that is not of God produced in the world viz. all the corruptions and as it is called the covetousnesse and concupiscience and pompes and vanities of the same 42. But are not these the workes of the Divell Yes and so with him and in him considered as the author in the world as the subject place and matter where seene and acted in the slesh as the agent and instrument the Divell useth in effecting them 43. VVhat is meant by pompes All unnecessary proud and superfluous excesses in the world exceeding that Christian measure and moderation becomming the servants of God whether in meat drink apparell or other vaine ostentation 44. Are all pompous showes pageants and solemnities then unlawfull By no meanes if within measure and moderation prescribed in comparison of the estate or persons to whom they appertaine 45. How meane you that All the solemnities in the publique service of God fitting the magnificence of him and his Temple all ornaments of estate belonging to King Magistrate City or University for the better administration of the government of the Church and Common-wealth all ensignes of honour and the like on lawfull and honest occasions used and worne Publique triumphs and shows in honour of Prince Countrey City or Common-wealth or any member thereof by law of God and man approved and allowed or for some good end ordained 46. VVhat doe these profit To the well and orderly government and apparant honour and decency of Church and Common-wealth yea to the advancement of vertue and so encouragement of good and vertuous mindes 47. How may it be By the fitting splendor and glory of Gods House the Kings Court City or University eminently advanced in such manner testifying the flourishing estate and prosperity of the same which every good man is glad to behold 48. Doe any envy them this If any doe as loath either Kingly Courtly or other robe of decent ornament should exceed the size of the Millers or Weavers jacket that may be apparantly seen such more precise then wise little respect the decency and comelinesse fitting a well ordered estate the honour of God and his Church or Majesty of the Prince 49. What is then here renounced Unnecessary proud vaine and superfluous pompe beyond those rules of decency ornament or honour by law and wisdome prescribed 50. VVhat are the vanities of the world All these superfluous excesses and whatsoever else savoureth of the nature of sin which is vaine 51. How is sin vaine As empty of all goodnesse and making the soule empty of grace and worse then nothing so both vaine the use not satisfying and in the end extreame vanity and vexation of spirit 52. How saith the wise man all is vanity In two respects 1. As all things in the world are but momentary and soone fading 2. As they are too much infected with sin the just sinning seven times a day and so all his actions and all things else even vanitie of vanities 53. VVhat are the sinfull lusts of the flesh Our homebred corruptions our sins and lusts traitours to our selves and owne soules by which the Divell working taketh us his captives and so we become servants to sin and him whom by his meanes we obey 53. VVhat meane you by the flesh The worse part of man the house of clay the body of death or prison of the soule as rebellion against God 54 VVhat the lusts All evill concupiscence tyrannizing over the soule by the meanes of the flesh so drawing both captive to sin and death 55. How sinfull lusts 1. By the subtilty of the Divel suggesting them 2. By the maliguity of the world fostring them 3. By the frailty of the flesh breeding them And by whom the soule infected the whole man becommeth exceedingly sinfull if we doe not resist and strive against them 56. How are we to resist them By faith and continuall and hearty prayer to God to give us his grace whereby it commeth to passe the life of a good Christian is a continuall warfare or combat against these three spirituall enemies fighting against the soule the Divell the World the Flesh. 57. In the second place how is faith here described By beleeving all the Articles of our Christian confession 58. VVhich are they Expressed hereafter in the Creed 59. VVhom doe they concerne God and his Church whereof we are made visible members of the baptisme so received into that society 60. VVhy doe we professe or learne them That we may know God and our owne estate 61. VVhat of God How he is a most powerfull eternall wise glorious and gracious God and our Creator and father in Jesus Christ. Redeemer delivering us from all our enemies Sanctifier comforting and preserving us in all our necessities 60. VVhat of our selves That though by nature we are sons of wrath in Adam yet in Christ adopted sons and made members of the Catholique Church and communion of Saints have blessed hope of forgivenesse of sins resurrection of the body and life everlasting 61. To what end are we taught this That we may both conscionably Learne Know Professe Promise Practise our Christian duties the better 62. How so By ordering our selves as the servants of so great and good a God and applying our selves to his worship and obedience as becommeth Saints 63. In the third place then how is obedience here decyphered That generall duty of ours is set forth 1. By the universall diligence in keeping and observing 2. By the universall object of this diligence the will and commandements of God 3. By the universall countenance of this diligence all the dayes of our life c. 64. How followeth it in this place As a fruit of faith whereon it dependeth for if we know God as we ought we cannot chuse but serve and obey him 65. How is this duty commended In that obedience is better then sacrifice 66. VVhy so preferred Because by sacrifice we offer but the flesh of Lambes Bullocks or other Cattel by obedience we offer our owne selves soules and bodies to God as a living holy and acceptable sacrifice mortifying and subduing our corrupt affections to the will of God 67. How is our diligence in this duty described By keeping and walking in or observing the Commandements and will of God 68. VVhat meant by keeping Our will and desire to Seeke into Learne to know Remember Lay up in our hearts Ponder consider That holy wil of God his Commandemēts 69. How to walke and observe them To direct our wayes and words and workes and counsells thoughts and hearts according to the same 70. VVhat the object or matter here named The will and Commandements of God his holy Lawes 71. VVhat is the will of God Our holinesse and sanctification in body and
or tempters will but set on it to tempt the soule and seeke the subversion of the same 34. And this is a necessary consideration Yes and a good preparation to repentance but faith the principall and most necessary matter yet preferred and the rather for that in that one word I beleeve is necessarily included the forsaking of all these things and so that first part of the promise thus else overpassed is yet thereby as effectually as possibly may bee intimated The second part of the Catechism Wherein of the Creed in generall SECT 1. Quest. 5. The Creed of the Apostles and why so called How it is the Symboll or note of a Christian and so called the Symboll or token of their faith and unity in it The twelve Apostles composers of it by tradition and so partition of it into 12. Articles The authority of this Creed and compared with others received of the Church this being the most ancient and summe of them They the illustration of this and all the rule of faith and unity and so with the description of faith premised is set forth and declared How and why first propounded with the nature of saith and the severall sorts of it both historicall faith temporary faith and degrees thereof Faith of miracles and lastly true and saving faith which is onely properly called faith with the extent root and fruit of the same The substance also and degrees of this faith and difference from the others seene by the root fruit and continuance The wsake faith yet be true saith and how it is to be strengthned The strongest faith yet imperfect requiring increase and divers good effects of it How faith is else diversly in holy Scriptures taken with the causes whence produced the efficient God he giver Instrumentall the word and Sacraments Naturall and formall in our apprehension and application finall cause in Gods glory and our jestification The value of workes and of generall ana speciall Or explicate and implicise faith The effects of true and saving faith and how are need both iâ— and workes for a testification of the same both to our selves and our owne soules The comfort assurance of the true faith above the vaine arrogancy and presumption of the others the meanes of preserving it and parts of Creed 1. REcite the Articles of thy Beleefe I beleeve in God the Father Almighty c. 2. What is here contained Summa credendorum the summe of our faith or Christian beleefe 3. How are these Articles usually called Either the Symboll of the Apostles Symbolum Apostolorum or The Apostles Creed 4. Why so called Because it summarily containeth the principall points of Religion handled and propounded in the doctrine and bookes of the Evangelists and Apostles 5. Is there any other reason rendered Yes as though by some compiled by the Apostles themselves yet wheresoever dispersed over the whole world in preaching or propagating the Gospell as an abridgement thereof this holy Symboll might be a rule to their Disciples and a token of their agreement in the one onely and true faith 6. To what end Both by the analogy thereof to direct the doctrine of the teachers and right understanding of the hearers in these principall points of faith and so consequently any heresies arising by these as a touchstone tryed found drosse might be rejected and so thereby to know a true Christian. 7. Js it then thought composed by the Apostles themselves So Saint Augustine and others have beene of opinion but whether by themselves or their disciples out of their writings and preachings it is assuredly found to be most Orthodox and even from their times Most Anciently Universally received 8. Why called a Symboll As a token or badge of their faith and also as jointly compiled by them as aforesaid and so thought according to the number of the 12. distributed into 12. Articles by Saint Augustine and others remembred 9. In what manner To each of the 12. Apostles as to the compilers thereof an Article assigned viz. 1. To Saint Peter I beleeve in God the Father c. 2. John Maker of heaven and earth c. 3. Iames And in Jesus Christ his onely Sonne our Lord c. 4. Andrew Which was conceived c. 5. Philip He suffered under Pontius Pilate c. 6. Thomas He descended into hell the third day c. 7. Bartholomew He ascended into heaven and sitteth c. 8. Matthew From thence he shall come to c. 9. Iames Alph. I beleeve in the holy Ghost c. 10. Simon Zelot The communion of Saints c. 11. Judas Iacobi Forgivenesse of sinnes resurrection of c. 12. Matthias Life everlasting Or thus 1. I beleeve in God c. 2. And in Jesus Christ c. 3. Which was conceived c. 4. He suffered under c. 5. The third day he rose c. 6. He ascended into heaven c. 7. From thence he c. 8. I beleeve in the holy Ghost c. 9. Holy Catholique Church the communion of c. 10. Forgivenesse of sinnes c. 11. Resurrection of bodie c. 12. Life everlasting 10. Of what authority is this Creed If it were penned by the Apostles then as Canonicall Scripture indeed but howsoever of greatest authority next to them above and before all others as most anciently and universally received 11. Are there any other Creeds then Other in forme of words according to severall occasions of the times and compilers but one and the same in substance and matter and so may seem expositions of this former 12. Who were those compilers of them Some of them Generall Councels some others worthy and reverend Fathers lights of the church in those times and for the most part occasioned by heresies arising for the plainer discerning and confutation of the same 13. Which are they The Nycene Creed composed by the Fathers in that Councell Constantine the great Emperor being present and President to explaine the Apostles Creed and extirpate Arrius impiety Athanasian Creed compiled by Saint Athanasius persecuted by the Aâ—ians for a testimony of his sincerity in the truth and to instruct and confirme others Ephesine Chalcedon Agathen and others the like in severall Councels on the like occasions set forth 14. How should I then know and rightly understand which to receive and embrace In receiving this one of the Apostles wee receive all for they are but expositions upon severall occasions or explanations of this former 15. What use of this and those others Divers and sundry uses and no lesse manifold then excellent both for a 1. Rule of faith 2. Preservative from and against heresie 3. Meanes of distinguishing true Christians from heretiques 4. Briefe memoriall at entrance into Christianity to know thereby what 1. To have continually before their eyes for profession 2. To stand in defence of it even to the death 3. To answer at Baptisme 16. In what forme was the Creed first propounded In forme of an answer as that of
for some temporary or other respects more servent and faire in outward appearance to the world then the weaker faith though a true faith of the elect but for the most part discovered at last by the want of the Root love Fruit good workes Continuance to the end 37. How may wee know the true though weake faith By many good signes in ones selfe longing after God and proficiency in grace and especially by this one grace of God of unfained desire not onely of salvation which the wicked and gracelesse may desire but of reconciliation with God in Christ. 38. Is this a true signe of true faith It is and onely peculiar to the elect proceeding out of a touched and humbled heart for sinne and whosoever have it have in themselves the ground and substance of true and saving faith which afterwards may grow to greater strength and so Blessed are they that hunger and thirst c. Matth. 5. 6. 39. How many wayes may faith be weake Either by want of due Knowledge of the Gospell Application to the soule Though in that measure of knowledge that may else seeme sufficient 40. How is it to be strengthened By using diligently the meanes appointed of God the Word and Sacraments so humbly walking before God it is knowne to bee a true faith and daily encreased 41. What is a strong faith That whereby a man so apprehendeth and applieth the promises of God in the Gospell that hee can distinctly and truly say of himselfe hee is fully resolved in conscience that hee is reconciled to God in Christ and so not neglecteth to finde all godly signes and shew the fruits of the same in his cheerfull service of God 42. Js there any faith perfect No for howsoever it may be strong and stronger then others yet it is alwayes imperfect and requiring encrease and confirmation for which we must pray and strive for so also our knowledge is and will bee so long as wee live in this world as mingled with ignorance unbeleefe and sundry sorts of doubting 43. Have not all sorts of saving faith their fruit following Yes according to their degrees more or better all in some acceptable degree obedience to the will of God and willing profession of the truth and more particularly confession of the faith of Christ. 44. Why must we confesse it For divers reasons these especially that 1. With the mouth outwardly confessing wee may glorifie God and doe him service both in body and soule 2. By confessing of the faith we may sever our selves from all false Christians hypocrites and seducers whatsoever 3. We may incite confirme and strengthen others in the same 45. Js there any other acceptation of this word faith It is sometimes taken for the doctrine of the truth as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue thence and by the gift of God produced in the minde of which wee spake before also where a dead faith false and fained faith hypocriticall faith and the like they are understood to be want of faith or a temporary onely or historicall faith as faith to be healed Matth. 8. under faith working miracles 1 Corinth 18. of all which before 46. What is else necessary to be knowne concerning faith To observe the causes and effects of this true faith 47. What causes The Efficient cause matter form and end of this true faith how wrought and formed in us 48. What efficient cause Either principall or instrumentall What principall God 1. The Father Ioh. 6. 29. this the work of God that ye beleeve in him whom he hath sent 2. The Son Heb. 12. 2. the author and finisher of our faith Jesus 3. The holy Ghost 2 Cor. 4. 14. the Spirit of faith and former of it in us without our preparation or workes 49. What the instrumentall cause The word of God and Sacraments and comfortable learning and using of them What the matter of faith In respect of the Subject Understanding to apprehend Will to assent and apply Conscience to make use of the promise and grace of God Object referred to the 1. Understanding the truth of Gods promise 2. Will grace of God manifested in Christ. 3. Conscience joy and comfort in the holy Ghost 50. What is the forme of faith 1. To beleeve or to seeke to apprehend and know the mercies of God with our best understanding 2. Receive and apply to our soules the free mercies of God in Christ with our whole heart and will 3. Make use of it in our conscience to the Purging and rooting out of dead workes and sin Bringing forth good workes fruits of a living faith 51. What the end of faith In regard of God his glory in his mercies Us our justification by his free mercies in Christ. 52. What is justifying or our justification To be Discharged before God of our guilt Approved before him free and innocent Accepted of God and allowed his favour and presence 53. Doth faith doe this Faith is said to doe it as the instrument whereby we apprehend apply and take benefit of Christ and his merits the very originall and principall cause of this as in whom only and alone we are Discharged and acquitted Approved innocent and accepted God is well pleased and reconciled 54. But Saint James saith we are justified by workes Saint James doth not there speake of our justification as the cause whereby we are justified inwardly before God which is only faith in Christ but of the outward justification as the testification approving thereof to our consciences to the world that we have faith seen by the fruits thereof 55. What of the distinction of generall and speciall explicite and implicite faith Generall and implicite faith are indeed no faith or not true faith explicite and speciall may be as they may be rightly understood the same with our faith and the saving and true faith 56. What are the effects of faith Many or at least by many names stiled and called in holy Scripture and may be reduced to These two 1. Putting off the old 2. Putting on the new Man or this one word encluding both repentance 57. How else called or described Either Workes of the Spirit Gal. 5. 22. death to sin and life to righteousnesse Rom. 6. walking not in the flesh but the spirit Rom. 8. Renewing the minde Ephes. 4. 22. True holinesse and righteousnesse ibid. 23. A new creature Gal. 6. 15. Generally good works Jam. 2. Tit. 2. c. 58. But if these workes doe not justifie us what need we doe them and why For divers reasons especially these 1. Because they are good and so to be done 2. They are for the glory of God and his Gospel and nothing more against God then the works of sin 3. They are to the good of the Church and faithful 4. They testifie our faith James the 2. 5. They confirme our election Jo. 4. 12 13. 6. They win others to the Gospel 1 Pet. 3. 7. They
heaven of the Son and the holy Spirit descendeth in the visible forme of a Dove and resting on him 28. How else demonstrated So Mat. 28. 19. Goe teach baptize in the name c. 1 Joh. 5. 7. In heaven three beare witnesse the Father VVord and Spirit Psal. 33. 6. By the word of the Lord the heavens were made and their heasts by the breath or Spirit of his mouth So in the 1. Gen. Elohim the Trinity and the Lord his Wisedome and Word and Spirit mentioned the like Jo. 1. and divers other places 29. How by other reasons and similitudes By many similitudes and reasons urged by some but most especially of man created in Gods Image in respect of his soule 1. The soule the fountaine of all the faculties as the Father 2. Understanding as the wisedome and eterternall word or truth and character of the Father 3. Will or love whereby God loveth himselfe and image essentiall in himselfe loved of it and for it and his owne sake all things else so God by his wisedome or word or truth his eternall Son one with himselfe in Essence created the world and his holy Spirit moved on the waters his will and love comforting and preserving as still guiding and governing the workes of his creation 30. How are all three persons called God Because they are all one in Essence infinite and so God 31. Are there not rather as three persons three Gods No for all truth confesseth one God infinite and eternall and besides him none other but divine revelation manifesteth a Trinity of persons or manner of existence in relation to all creatures in that unity and one divine essence 32. Is it onely then in relation to the creature Not so neither but the foundation thereof is in the nature of the Godhead it selfe which as infinitely wise and powerfull knowing it selfe and in his minde producing his owne likenesse that character or image of that divine Essence knowing it selfe is in the minde and brest of God the Father forming that image the Sonne so begotten from eternity and as infinitely happy blessed and good loving it selfe that love of the Father to his Image and Son or Wisedome or Truth and of the Son to the Father the holy Spirit of God is from them both proceeding from all eternity by which Wisedome or Truth and Love his Son and holy Spirit God the Father createth guideth and governeth all things 33. Js this the foundation of that relation to the creatures It is And for his owne sake hee produceth all good and so loveth it as good and both by creation governance guiding and preservation directeth all to eternall good his alone glory which what creature soever seeketh is therein happy and in his grace and thereby apparantly good and consequently shall be thereby eternally blessed 34. How is the unity of the Godhead further manifested By the unity of the actions undivided in their operations towards all creatures the Father creating by the Son and holy Spirit the Son and holy Spirit with and from the Father exercising the power of the Father and Godhead so God created the world by his Wisedome or Son in his Love or holy Spirit 35. How the Trinitie of the persons therein distinguished By their personall proprieties and determination of the joynt actions of the Godhead according to that propriety 36. How are the proprieties The Father begetting the Sonne begotten and the Holy Ghost proceeding 37. How the joint actions determined Creation to the Father redemption to the Son sanctification to the Holy Ghost so the Father stiled Creator the Sonne Redemer and the Holy Ghost Sanctifier 38. How is this to be understood Creation attributed to the Father though effected by the Sonne in the Holy Ghost Redemption from the Father by the Sonne in the Holy Ghost Sanctification from the Father and the Son by the Holy Ghost and to that third person attributed 39. How to reason further manifested Faith is above reason more then reason above sense and hence many have fame into heresie by striving to subject to humane reason such high and divine mysteries yet as not contrary but excelling reason they may in some sort be illustrated by reason unto some measure of humane capacity 40. How this mystery That though three persons yet but one onely God in substance or essence one infinite in power majesty and eternity as that one soule of man having these three excellent powers or faculties of understanding will and memory so distinct in that one and individuall soule 41. How else illustrated By Saint Augustine also intimated as the light of the Sun or Moone and in the Aire all but one light and of that one Sun how much more Trinitie so in unity in that Lo. of Nature whose high nature workes and essence are above the lawes of our low nature or reason being the Creator Lord and Commander of all 42. Are not then comparisons to be made hereof Not in way of equality or simply for that were to the derogation of that infinite Majesty since infiniti ad finitum nulla est proportio there is no proportion or comparison but onely in assistance of our weake capacities ex parte as it were and imperfecte with this notion moreover that acknowledging our weaknesse to apprehend or comprehend such things and their disproportion we proceed with Christian modesty and moderation not proudly or peremptorily to the derogation of divine Majesty 43. How meane you this In such divine mysteries the true objects of faith rather then humane reason not to tye him who is Lord of Nature to the limits or rules of poore weake Nature his vassall and creature and to whom had he pleased he could have given other lawes then are now prescribed so not to say or thinke this cannot be in earth or nature and therefore neither in heaven or Divinity which were a poore and absurd conclusion 44. Explaine it further As to say or thinke a man cannot beget a son sibi contemporaneum or of essence and time with him therefore God cannot which were to make the Lord onely like man to whom the whole world is but as a drop of a bucket and lesse being in comparison nothing to him who inhabiteth eternity and of his Almighty and infinite power may doe what he please and so have his Son and Holy Spirit blessed persons in one essence with him from all eternity 45. How can reason comprehend this It may after a sort but faith is the sitter instrument of the soule to apprehend these mysteries And it shall be enough for reason if she can but apprehend and have a sight of her owne weaknesse and faith shall thereby have the better perfection 46. How shall reason with reason be humbled If she consider how many and small things as wormes and flyes and some so neere as her owne selfe and soule there are even before our feet in the world such things whereof shee is ignorant and can hardly or
personall proprieties are attributed and common to all three persons 49. Why is it here particularly so applyed In the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alsufficient though here rendred by omnipotence and referred to God as placed before Father yet conveniently enough in our Westerne languages referred and attributed to the Father 50. How so As the fountaine of all power grace goodnesse and sufficiency and by him with his essence communicated to the other persons in Trinity 51. Are not all other divine attributes so too Yes but this more especially as belonging to him and his person as the foundation of the Trinitie fountaine of goodnesse and founder of all things else by creation which seemeth to have a more particular limitation and determination to his person as salvation and redemption to the Son the Truth Wisedome and Word of God and sanctifying comforting and strengthning to the holy Ghost though indeed opera Trinitatis ad extra sunt indivisa and all three Persons concurre in all these and the like actions and have them attributed secondarily howsoever to one of them in regard of person or office more particularly and principally referred 52. How is the Omnipotency chiefly seene In that effect of Creation that action attributed to the Father principally 53. Jt is then also attributed to the other persons It is secondarily but to the Father primarily so the Father by the Son his Wisedome Word and Truth did create the world Gen. 1. and without it nothing was created Ioh. 1. and the Spirit also of God in the creation moved on the waters Gen. 1. 54. What then is principally attributed to the Father The originall spring fountaine and beginning of all things and workes yet working by the Son and by the holy Ghost 55. What to the Sonne The dispensation of all things in wisedome and truth yet from the Father and by the holy Spirit and more particularly Redemption 56. What to the Holy Ghost The finishing and perfection of all Gods works and so especially sanctification yet from and with the Father and Son 57. How is Gods omnipotency seene in the creation By his alsufficiency of Power wisedome will and thence proceeding Justice mercy goodnesse 58. In what order is the Creation considered 1. In the originall decree from eternity so were all things appointed and decreed 2. In the execution of that decree so in time and in the beginning of time the Creation began in the beginning God created heaven and earth 59. What are the principall points considerable in the Creation The production of all things out of nothing The preservation of the things so produced 60. What in their production The wonderfull manner of it in regard of both the 1. Action it selfe creating all things out of nothing which not only passeth mortall power but even almost understanding 2. Instruments used none but his will and word commanding and all things were made 3. Facility of his actions though never sogreat he only spake the word and they were created 61. What else observable therein The time wherein created six dayes not that the Lord needed any such time to consummate his worke that could be in an instant if he pleased finished but for our learning and good 1. For order sake and to consider their excellent order 2. For distinctions sake that we distinctly and particularly might enter into consideration of the same 3. For manifestation of his soveraigne power over all that could make light be without the Sun and Starres trees to grow without their influence that we may know that though he useth meanes ordinarily yet he is not tyed thereunto but can doe what he pleaseth without meanes and so when we are destitute of meanes to rely on his power and trust in him Lastly to give us example to worke in our ordinary callings the six dayes and sanctifie the seventh to his glory 62. How is the prescrvation herewith considered As an effect of his almighty power and consequent of his creation who did not create them so to leave them but still governeth conserveth and guideth them to that end wherefore they were decreed and created viz. for his glory 63. What learne we hence Humble submission of our selves to his almighty hand and of our will to his will who created us of nothing and ordained us and all things to his glory 64. What meane you by heaven and earth Literally the very heavens and earth the works of his hands or figuratively and Metonymice all things therein contained Angels Sun Moone Starres orbes and all things flies birds fowles or creatures in Sea or Land or whatsoever comprehended by likenesse of nature in that notion of heaven and earth 65. In what sense By heaven understanding all spirituall invisible eternall and heavenly substances by earth all corporeall visible materiall and corruptible things so all bodies and soules Men and Angels Spirits and Intelligences and Orbes of heaven and earth Sun Moone and Stars and whatsoever creatures in the same contained whether of heavenly and eternall or earthly and corruptible condition 66. And were all those so excellent creatures created out of nothing Yes and but for his almighty power and grace preserving them must straight wayes againe fall to nothing so the whole world and all things therein founded in grace are by his grace and goodnesse to his glory continually upheld and preserved 67. What are Angels and all Saints so likewise They are and it is their glory to be in his grace and eternall joy and comfort to set forth the same in the certainty of his decree which hath confirmed that glory of his so to be in them and by them shewd and set forth for ever What learne we hence Both in body and soule by his grace created to seeke to set forth his glory that we so honouring him with all blessed Saints and Angels continuing in his grace may be honoured by him and possesse glory to all eternity 68. What followeth in the Creed The second Article and second part of the same concerning the second person in Trinity the person of God our Saviour and Redeemer SECT 4. The second part of the Creed concerning Christ. The Analysis of the second Article of the Creed and concerning Christ and therein his name and nature person office and action severally and in order described his name Iesus Saâ—â—our and so consequâ—â—â—ly Emanuel God 〈◊〉 or God 〈◊〉 us or in our nature whence his divinity showne perfect God and perfect man The word made flesh and man or humanity assumed into God in his humanity fit to suffer for sinne by his divinity able to beare it whereby scene Gods love and mercy to man yet justice and hate of sin in Adam and all his posterity The hainousnesse of whose sin and guilt in that his fall is here described both in the venemous nature and quality of sin and disobedience and extent of the same reaching to all of usâ— and 〈◊〉 so 〈…〉 blood of that
effects of the same 10. How is the Spirit of God so called Of his secret and hidden originall and proceeding as well as actions and operations in the hearts of the faithfull How in particular 1. Of his spirituall nature incorporeall and invisible spiration and secret proceeding from the Father and Son 2. Equality with Father and Son so as God a Spirit 3. Spiration and secret operation of graces in the Church 11. How called Gods Spirit As proceeding from the Father and the Sonne their holy power and vertue 12. How called holy Spirit 1. Of his originall the holy Father and the Sonne 2. Being himselfe Holy God and Holy One of Israel 3. Operations Sanctifying the Church Working all holy motions in the heart of the faithfull 13. How is his manner of existence in the Trinity As in blessed Athanasius Creed expressed not made or created nor begotten but proceeding by internall spiration from the Father his love to the Son and from the Son his love to the Father eternall with them and from both the love proceeding to the comfort and conservation of all things this good and loving Spirit of God 14. VVhat is his order in the Trinity Though in the Trinity in essence power or eternity none be afore or after other none greater or lesse then another but all three persons coeternall and coequall yet in order the Father is first from eternity producing the Son the Son second from eternity begotten in that eternall generation and the holy Ghost the third in order as eternally proceeding from both 15. VVhat is his personall propriety Proceeding from them and so distinguished from both for the holy Spirit onely is proceeding and not either Father or Son as the Son onely begotten and not the Father nor Spirit though all the three indifferently and equally named and said to be God and Lord uncreate invisible and all other the like attributes 16. VVhat are the actions of the Spirit Especially attributed to him as to his office and person the comfort renewing sanctification and conservation of all things by and in Scriptures testified as Job 38. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life So Gen. 1. The Spirit of the Lord moved on the waters and God breathed into man a living soule Exod. 31. 3. I have filled him with the Spirit of God in wisedome c. Psal. 51. 11. Take not thy holy Spirit from me and verse 12. Stablish me with thy free Spirit Psal. 104. 30. If thousend forth thy Spirit they are created so thou renewest the face of the earth Esa. 11. 2. The Spirit of the Lord is upon him the Spirit of wisedome c. and Esa. 61. 10. The Spirt of the Lord is upon me as recited Luke 4. 18. and so most abundantly in the New Testament 17. How there showne As the gifts and graces of God by that Spirit are said bestowed upon the Church and faithfull in Christ 1 Cor. 12. and plentifully else As 2. Tim. 3. 16. Scriptures by inspiration of the holy Ghost 2 Pet. 1. 12. Holy men moved by the Spirit of God Rom. 8. 15. By that Spirit to cry Abba Father and Rom. 8. 16. The Spirit witnesseth with our spirit that sons c. Iohn 3. 3. Except regenerate of water and the holy Ghost not see the kingdome of God Mat. 3. 11. Where Christ is said Baptizing with the holy Ghost and being baptized the holy Ghost visibly descended c. As also in the Acts and many like places 18. How is comfort attributed As he is called the Comforter and sanctification attributed as the holy Spirit or sanctifier also teaching illumination and the like Iohn 14. 26. and 15. 26. and 16. 7. c. where the holy Spirit the Comforter shall teach them all things and lead them into all truth and bring all things to their remembrance and shew them all things to come 19. But are not these things from the Father also Yes from the Father in the Son but by the dispensation of the holy Spirit and attributed more particularly to him as the Comforter in respect of their end the comfort and sanctification of the Church by all saving graces when else in respect of the power and originall it is true Opera Trinitatis ad extra sunt indivisa All three persons jointly produce these holy actions 20. What is the holy Ghost then in briefe The third person in Trinity proceeding from the Father and Son distinct in person but one in essence and coequall with them in substance eternity majesty and glory 21. What his office To effect the workes of God in his creatures and to bestow his gifts on them and especially to sanctifie the elect to eternall life 22. What are those gifts Divers according to the good working of that holy Spirit as well in regard of diversitie of times and other occasions and circumstances as persons 23. How in regard of the persons Either particular to the elect as the adoption and confirmation thereof in sanctification and other saving graces to salvation Or common to others also as knowledge power to doe excellent things yea with show of some sanctification as members of the visible Church though else reprobates found at last as seene in very Iudas and divers others 24. How in regard of the times or other circumstances Some ordinary in the Church at all times and common to all the faithfull as saving graces illumination holinesse sanctification Others extraordinary as in primitive times and else as it were in stablishing and confirmation of the faith then new planted or preached as the gifts of healing miracles tongues and such like 25. How is the Spirit given From the Father and the Sonne Joh. 14. 26. or from the Father by the Son Iohn 15. 26. 26. How is the name of the Spirit of God taken For the Spirit himselfe illuminating comforting and sanctifying the faithfull and sometimes for the gifts of the same Spirit shed into the hearts of those vessels of grace 27. Is it necessary to have the holy Ghost Yes for except we bee borne againe of water and the Spirit wee cannot inherit the kingdome of God Ioh. 3. 5. and that Spirit beareth us witnesse we are the children of God and in him only we cry Abba Father Rom. 8. 15. and without that Spirit flesh and bloud cannot inherit the kingdome of God 1 Cor. 15. 50. 28. By what meanes is the holy Ghost attained The ordinary meanes the ministry of the word use of the Sacraments frequent and fervent praier Extraordinary the good occasions offered at the pleasure of God 29. How is that holy Spirit retained By the same meanes that attained with meditation and godly care not to offend that good Spirit or neglect his graces 30. Can the Spirit of God be taken away The Spirit of adoption and regeneration is never wholly taken away from the elect though the operation sometimes eclipsed to the eye and
that make a prayer of it Yes in that ignorance and much more all infidell-like and deboished Christians that take the words in their mouthes and never conceive it in their hearts nor expresse it in life by obedience and so most fearfully abuse and take Gods name in vaine to their condemnation 66. Why the gesture of standing used by all at this confession 1. To difference it from prayers where at we kneele 2. To shew uniforme gestures with the Ministers as unity in consent 3. To shew our readinesse to stand constant yea and die in the constant profession of this faith 4. To signifie the posture of Souldiers as ready to fight in defence of this faith and our Lord and so souldiers with their swords drawne and standing signified as much as Primitive times and Histories relate 67. What learne we hence To stand in the truth profession and defence of this faith even to death that the Lord may give unto us the Crowne of life which he grant to us for his mercies sake in Christ to whom be glory ever Amen SECT 13. Quest. 6. Concerning the summe of the Creed Not so much a praier as acclamation in zealous expression of their confidence The sum of the Creed or substance thereof Epitomised and application of our Christian faith to the three Persens in Trinity Father Son and Holy Ghost and under the third part or Article concerning the Holy Ghost the rest of the Articles shewne comprehended with a most plaine and familiar expression of the same 1. VVHat learne you chiefly in these Articles I learne this one thing faith or to beleeve in God distinctly explicated in three parts according to the number of the three Persons in Trinity 2. What the first First I learne to beleeve in God the Father who hath created me and all the world 3. What note you in it The application of my faith to the first Person in Trinity the Father described by His Essence God Person Father Attribute Almighty Action of creation the Creation Object thereof the world Application thereof to my selfe My Creator as Thomas said my Lord and my God who created me and all the world 4. Which the second Secondly in God the Son who redeemed me and all mankinde 5. What note you in this The application of my faith to the second Person in Trinity the Son described By His essence God Person the Son Action redemption the Redeemer Extent in sufficiency to all mankinde in efficiency to all the Elect. Application to me also my Saviour and Redeemer What more chiefly observed in the Mediator Christ His name Jesus a Saviour Christ anointed His nature God and Man so Gods Son our Lord. His office of Saviour or Messiah Mediator to God making atonement for men Redeemer of men the redemption performed by his humiliation in his incarnation sufferings death By his exaltation in his resurrection ascension session with comming to judgement 6. How more especially his office of mediation seen Apparently executed in His Kingly office governing Priestly office offering that sacrifice his body and making atonement for Prophetick office instructing his Church 7. Which the third part Thirdly in God the holy Ghost who sanctifieth me and all the elect people of God 8. What note you in this The application of my faith to the third Person in Trinity the holy Ghost described By His essence God Person the Holy Ghost Action the sanctifier and sanctification Object the Elect or Saints of God Extent all of them Application to my selfe as he sanctifieth both me and all the elect people of God 9. But what is that which followeth in the Creed concerning the Church of God Intended to be comprehended in this Article concerning the Holy Ghost as by the vertue and efficacie of his holy Spirit all the merits and benefits of Christs office and sufferings and the merits of God are applied to the Church and Saints called the elect people of God 10. How are they called then The Church of God by the merits of Christ redeemed and by the operation of this Spirit collected united and made A holy Church by his sanctification Catholicke Church by his every where diffused graces Communion of Saints in his uniting power knitting them to the head Christ and God among themselves in unity of faith Christians Spirit at peace with God themselves all others Charity helping one another participation of the Sacraments signes and seales of this communion whereby called Saints and whence the blessings and benefits or the priviledges of this holy company do spring which are to be found in this Noahs Arke the Church and no where else 11. Which are they The forgivenesse of sins by the application of Christs merits to our soules in this life The resurrection of bodies after this life in the vertue and power of his resurrection our sins being forgiven The life everlasting the consequent of this resurrection to enjoy glory in eternity with him and in him by his grace 12. Why is all this attributed to the Holy Ghost Because by him is the dispensation of Gods graces to his Church 13. Is it not then to Christ Yes and to the Father too for these three are one and their workes are joyntly exercised together for the good of the Church though distinguished in the order and manner of the execution of them according to the propriety of the persons in the Trinity 14. How then attributed to the Father As to the fountaine from whence all goodnesse mercy and graces doe proceed and flow 15. How to the Son As to the meanes whereby derived to the Church the powerfull and valuable price of our redemption whereby all good is conferred on the Church 16. How to the Holy Ghost As to whom the dispensation of all his goodnesse and grace is committed to the perfection and complement of this worke of God in sanctification the earnest penny of glorification 17. This then is the sum of our faith Yes concerning both God and his Church and so the whole substance of the Creed 18. What followeth The third part of the Catechisme concerning the Law or the Will and Comandements of God The third part of the Catechism concerning the Commandements SECT 1. QUEST 7. Wherein the transition The transition to the Commandements or third part of the Catechisme in the seventh and following question where first the number name and title of them as the written Law of God whence the difference of Laws and especially those of the Iews the once whole Church of God are shewed and handled with many notes of particular distinction among themselves as of the morall Law from the judiciall Law that was more peculiar to the Common-wealth and state of the Iewes and of them both from the ceremoniall with the reason and manner time and and or change and other respects of the same of Christian ceremonies and their use and of the Morall Law more in particular how it is perpetuall and in effect and force both
Fast preparing us to true 〈◊〉 humiliation penitence and contrition The 〈◊〉 holy Feasts preparing us to sing praise to God in voice of joy and thanksgiving opposite to which is irreligious fasting or feesting of prophane and vaine persons 50. To whom 〈…〉 worship doâ—cted To God anâ— him alone as that inward honour expressed in the first Commandement so all outward worship set forth in this opposite to which is to direct is to idols or idolatrize in it not doing it carefully and religiously 51. How is it then to be done In all uprightnesse and singlenesse of heart as done to him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tryer of the reynes and inward parts and without all hypocrisie which hee seeth and hateth and so consequently in spirit and truth inwardly in the soule so in spirit as he is a spirit and seeth our spirits after a spirituall manner the best So in truth as he is true and the truth his word the truth teacheth us and outwardly in all good order decent manner and convenient rites and ceremonies fitting his worship 52. How is that best seene If all things be done in 1. Order not confufedly for God is the author of order and not confusion 2. Decency that is well pleasing to the eyes of God and men and springing from good order 3. Humility and reverence for that is best beseeming his Saints and congregation 4. Uniformity for that betokeneth unity and God is the author of all peace and unity as who maketh brethren to be of one minde in a house and by these it will shew it selfe to all to be done 1. In the feare of God 2. For the honour of his name 3. Tending to the edification of his people as it is 1. accompanied with 1. Love to our neighbour 2. Zeale of Gods glory 2. Performed without show of 1. Hypocrisie vainglory 2. Affecting singularity or 3. Idolatry or appearance of evill opposite to all which is disorder confusion unreverence uncharity pharisaicall pride hypocrisie and singularity inclining all to will-worship superstition and idolatry 53. Whence are the reasons of this Commandement Drawne from Gods 1. Justice jealousie Punishing the delinquents Hating their delinquency 2. Mercy and truth Prospering the faithfull and their service Loving them and their fidelity 53. How this punishment set forth In visiting the sinnes of the fathers upon the children to the third and fourth generation 54. Shall the children beare the fathers iniquity No but the soule onely that sinneth shall dye but here it is meant of wicked children treading in the steps of the fathers as commonly they doe because they were no better taught so it is a double punishment to have wicked children and to be punished in and with their children as their children with them 55. How are they said to hate God As they continue or neglect this honour then which if they did their worst in hate they could doe no more to displease him as hee is jealous of his honour which hee onely requireth for all his blessings and will not give it or part with it to any other and for which he hateth them and their doings 56. Why is the Lord said to hate them or jealous Because as adultery is a most hainous sin causing jealousie and the adulterer and murderer most worthy hate of God and men the Lord in detestation of that unnaturall sinne of idolatry expresseth it as a kinde of adultery to goe a whoring after idols and consequently his hate by their punishments that so hate and contemne him by adulterating his worship and committing spirituall fornication with idols and divels 57. How are his blessings to the faithfull described By his shewing mercy unto thousands in them that love him and keepe his Commandements extended to the bodies and soules of his service 58. Why said to thousands To shew the abundance of his mercy and goodnesse who though his jealousie burne like fire and justice punish to the third and fourth generation yet his mercy is greater his goodnesse is above it yea his mercy is over all his workes reaching to thousands and endureth for ever 59. But we see the righteous often troubled Yea but it may be in mercy too as a chastisement of the childe he loveth so the crosse bringeth forth patience and other graces yea sometimes more profitable farre then prosperity and God knoweth what is best for his for Removing of worldly confidence Confirming them to himselfe Renewing and perfecting grace in them 60. How are they said to love him In opposition to those haters and contemners of God whom God so also hateth and abhorreth these shewing their love by their fidelity and obedience to his Commandements whom God also therefore loveth shewing them mercies to them and their seed and giving them his graces and plentifully rewarding their love and obedience 61. To what end these reasons That since thou canst give him no more for all his blessings then thy love and obedience and thou oughtest to give him no lesse for else thou givest him nothing that his judgements and jealousie may terrifie thee or love and mercy may allure thee and so bring thee to this duty for thy good and his honour 62. What followeth The third Commandement concerning the honouring of Gods most holy name SECT 5. The third Commandement The Analysis of the third Commandement declaring the severall parts duties and opposite abuses therein forbidden or commanded with the reasons of the same What Gods name and how diversly to be understood and how honored or dishonored in his name or tytles attributes holy word and religion aswell as workes of creation gubernation povidence blâ—ssings anâ— judgements 〈◊〉 thelike in gâ—nerall and in paâ—ticular his dishonour by blasphemy against God in any sort whatsoever as well as all froâ— of evill and prophanenes also cursing and banning swearing vainely and lewdly in presumptuous and execrable impiety the false prophets in that matter not so wicked but as it were with us acknowledge it to belong to God or the Church to denounce or send cursing or blessing or we only to blesse God and men in his name The Abuses of swearing and vaine or rash oaths in common swearers and the heinousnesse thereof with the folly and vanity or rather blasphemy and impiety of such hel-hounds or hellish and damned swearers and swearing worse then the Heathen or Pagans and more like Atheists then Christians and so such also the odiousnesse of perjury the opposite whereof the true and lawfull use of oathes and swearing for just and godly ends whereby the way of promissory oathes or vowes and their nature sorts and holy use in the Church towards God especially and be fore him if among men the reasons of this Command ement from the Lords mighty power and majesty intimated as well the most fearfull commination and judgement so expresly there threatned 1. VVHich is the third Commandement Thou shalt not take the name of c. What contained in these words The
and shadowes and so have already had their solemne funerals and obsequies as dead and buried and new in their roomes substituted but as the appointing other feasts and Sabbaths both by God himselfe as well as the Iewes Church besides this seventh the Lords Sabbath and other houses of prayer their Synagogues besides the Temple even whiles the Temple stood as well as since were held no breach of the Commandements concerning them rather inlargement and illustration of either in making the worship and duties more publique and generall or for satisfaction and recompence of the neglects in the due observation visiting and sanctification of them that was required so the Christian Sabbath and Churches thus substituted and succeeding the former and in place of them might well bee accounted no breach but enlargement of the Commandements with the dispensation and illustration of Gods graces in more ample manner and measure shewed and bestowed on the whole world the duties made more publique and illustrations and the morality more illustrated by it 37. How shew you this Cleerly and plainly enough both in the Temple where for a particular one or a few Synagogues besides now so great a multitude of Christian Churches over the whole world are seene with Gods solemne worship in them most religiously promoted and in this particular of the Sabbath where the creation and onely temporall deliverances were by it remembred though spirituall ones that were hoped shadowed in it now the spirituall ones that are performed in it and by it remembred and that great worke of redemption so graciously promised and performed on this day the new and Christan Sabbath consummate and shewn to the world in the glorious resurrection of our blessed Saviour and the comming of the holy Ghost and thereby as demonstrated and honoured as it were universally published and both duty and morality of it more illustriously declared And thus we see how the strict observances servitude and legall types doe not concerne us or our Sabbath nor in all respects and circumstances to bee pressed on us as some prone to Judaizing have done yet though not the ceremony the morality to us fully extended and the Commandement though not literally and punctually in all points by us to be observed nor our Christians Sabbath so in it expressed yet expresly included for the substance and all due observance virtually intended whence what is done is so done and on so good grounds by the Church that were it to doe again the order and change of what is therein changed the Church could well doe no other then as is therein already established so little reason have our Novellists in their clamours raised against it and study of contradiction and thus much of the scruples cast in the way concerning the same it followes how wee Christianly ought to celebrate it and conceive of it in the rest and true sanctification of it 38. How is it ordained a Sabbath or rest Not onely for the servants and cattell though for their sakes also ordained but much more for the rest of the soule to be thereby fitted for spirituall exercises of the day 39. How the rest 1. From sinne the best Sabbath and spirituall rest of the soule else in vaine to rest with the body and the soule busied in sinne or vanity 2. From perturbations of minde better to attend the Lords businesse and that dayes duties 3. From ordinary workes both we our selves and all that are ours Whether of Speciall times as sowing reaping c. Or speciall callings c. Or generall import for the Commonwealth that may be done other times 4. And from all disturbance of this as Fayres Markets Courts c. 5. From worldly speeches words and works better to attend heavenly things and Gods service 40. How the sanctification of this rest By holy duties such as besit the Lords day to be exercised and our duties thereon imployed 41. What duties are they The chiefest best and holiest that can bee done on earth so best beseeming that day viz. pertaining to I. Gods honour immediately 1. Prayer or speaking to God c. All such holy and common service 2. Reading and preaching and hearing it which is Gods speaking to us 3. Singing Psalmes and thanksgiving 4. Administration and receiving the Sacraments 5. Holy meditations conference c. II. Men and so Gods honour secondarily workes of 1. Mercy to releeve the poore 2. Peace charity and love to visit the sick comfort the distressed and to make peace c. 3. Necessity as of wars or in First helping the oxe or asse from perishing much more a soule or Christian in any deepe necessity or Secondly casualty as of fire and helping out of danger a woman in travaile and the Lord healing the sicke c. which are accounted sit Sabbath dayes workes and duties and not onely permitted but even commanded to be done and so as the Priests must labour in sacrifice the Ministers greatest taske this dayes exercise 42. Are there not other workes of necessity Yes but permitted onely for avoiding inconveniences as necessary workes that cannot bee shunned for natures necessity as dressing food setting things in order and such houshold businesse which not to doe with decency were to offend in the Jewes or Iewish superstition not considering the Sabbath was made for man and not man for the Sabbath 43. How are they then permitted For the better and more carefull celebration of the Sabbath with more decency and conveniency and so a Sabbath dayes journey 44. How is that Not for any worldly occasion at all allowed but for the performing of any the foresaid duties so to goe to Church or about any such godly workes and without disturbance of the greatest or best duties or as may best further them and the service and honour of God 45. May not the poore then be suffered to worke for necessity Nothing lesse for all are bound and they also must as labour the 6. dayes in the seventh rest in obedience expecting his blessing on their honest labours which shall thereby bee either sufficient for their content or his mercy will stirre up charity for their farther reliefe 46. Js the whole Sabbath to bee spent in such holy exercises Yes to our weake ability the best wee may especially the principall times allotted to Gods publique service and duties by the Church enjoyned not to be neglected and for the resting in godly sort as may beseeme Christians and the Lords day so in godly meditations singing Psalmes and other good exercises 47. But this may seeme burdensome and make the Lords day grievous It may be to the raw and unexercised Christian but to the best it will be most comfort the holiest and best spending of that day and most glad will they be of ability to performe both the best exercises and most of them as comming nearest Saints and Angels doing Gods will and the best things with willingnesse and alacrity 48. But is no relaxation of such exercises
or recreation allowed Yes we have liberty to refresh and cheare our selves with those things that may comfort our weak nature and make us more able or disposed to celebrate the day as a festivall and day of joy unto the Lord for so it is and the Prophets expresse it so and as we have flesh about us as well as spirit and a body of dust the Lord who knoweth this our weaknesse appointeth the best things of the earth if we serve him for our comfort as in Paradise so on his Sabbath even to our bodily delight as the comfort of the soule so farre forth as it may helpe not hinder the hallowing of the day and expresse a holy not heathenish feast or drunken Bacchanalia on this day 49. How is that to be understood As that we may use to our comforts both the creatures by eating and drinking to make it a festivall day Musicke and godly singing or mirth to make it a joyfull day Other such like delights and recreations to refresh our spirits in honest manner whereby to be more cheerfull able to spend the allotted and best parts of the time in those holy duties appointed and so those delights to be a means to further these duties and without all excesse scurrility and prophanenesse which else may prove both an abuse of them and the Sabbath 50. What is the opposite part or vice hereunto opposed The not setting apart a rest or the pollution abuse and prophanation of that rest and day of the Sabbath 51. How not setting apart a day of rest Either in setting out none at all in effect or by not resting from sinning perturbation of the soule ordinary workes or worldly thoughts as they ought to doe or in stealing a part from God by their allotting unnecessarily 1. Early mornings workes to hinder the due observation 2. Part of the day or sometimes chiefe part of the day to other occasions 3. Latter businesses even to be set in hand before the Sabbath ended as too frequent instances may be given in worldings hying to fayres and markets before the Sabbath ended Carriers Millers Shop-keepers Alehouses Tavernes and others no necessity urging but filthy lucre stealing a part if not wholly prophaning the Lords day against which many good Lawes have by good Princes beene enacted though too often the more the shame slenderly executed 52. How to be remedied If good Lawes well enacted were by good Magistrates carefully executed as we read in some Councells decreed the goods to be forfeited as Concilio Dingulonencsis Canon 13. and by Leo and Authemius the persons to be proscribed whereby they were out of the lawes and Princes protection and the goods forfeited 53. How is the farther abuse and prophanation By abusing that rest and day of Sabbath to any evill end as superstition in Jewish abstinency from necessary things to be done for the better sanctification thereof Any Idolatrous fashion Idlenesse only and in doing no good which is worse then bodily labour and this Sabbatum Asinorum or of beasts Vanity or prophane sports which hinder holy duties and sanctification worse also then honest labour this onely Sabbatum tituli bare name of Sabbath Sinne as to gluttony exccesse drunkennesse and the like spending the best day in the worst exercises or wasting idly on the Sabbath what gotten the weeke which is Sabbatum Satanae the Divells holyday and they his slaves that use it 54. How is the heynousnesse of this sinne intimated 1. By Gods strict penall law enacted against it the offendors to dye the death Exod. 31. 15. 2. By that laws execution on him that gathered but sticks Num. 15. 32. 3. By Gods sending the people into captivity for it that the land might keepe her Sabbath that they his people had broken Jerem. 25. 4. Gods providence to have it observed that the day before only no other sent and allowed double Manna Exod. 26. 5. And lastly God and all good mens execrations of it and Prophets exclamations against it as Nehemiah also threatning the Merchants Nehemiah 13. 55. How is it then generally or commonly prophaned 1. Either by labours and journying that are not of necessity and might be avoided 2. By idle resting and sitting at home or other absence from publicke duties 3. By sinfull and vain spending the time allotted to holy duties in wicked manner 4. By suffering others especially those under the authority of Master or Magistrate to offend therein 56. What is the issue generally hereof By neglecting Gods ordinance and herein honour both good order overturned Good duties of all sorts neglected Magistrates and Superiours with God contemned Inferiours by prophanenesse come to misery Gods blessings alienated c. and his judgements assuredly appropriated to the offenders 57. What is the second part of the duty in sanctifying the Sabbath To remember it or mindefully with care and conscience to prepare for it and set about it 1. Seene in removing impediments 2. Using all good helpes 3. Convenient preparation to both the publicke and private duties to be performed by both 1. Ministers 2. People in the celebrating and being present at the celebration of divine Service and publicke worship of God in his Church performing the divine offices or officiating there with helping and assistance in the same 58. What is it to remember To take speciall note of this Commandement as begun in Paradise sanctified by God and now renewed in Christ c. To take speciall note of the duty enjoyned sanctifie the time the Sabbath ourselves to bee prepared And so remember all the dayes of the week so to labour that we may rest and sanctifie this The day before as a parasceve or halfe holyday begin to prepare ourselves to the sanctification of this The last Sabbath how we profited what wee learned and how to improve it in this 59. What impediments to be removed Of workes and labour that would importune us to neglect it worldly cares and distractions and specially sinne and vanity with sleepy drowsinesse of devotion and idlenesse perswading us to absent our selves from holy duties and stay at home 60. What helpes to be used Holy meditations of the benefit institution and command of the Sabbath and blessings attending the same as well as reading conference c. 61. What preparations else Fitting our bodies to the outward rest and presenting our selves and those that belong to us at the Church as our minds to the holy actions and present devotions in such preparation yeelding our presence both of body and minde even to all both publique and private duties of the Sabbath 62. What private duties Those preparations going before and good exercises and actions following the publique duties as also the ordinary meanes of sanctification private prayer reading and meditation Workes of charity and mercy Outward almes visiting the sicke c. peace-making Inward to the soule instruction reproofe exhortation comfort counsell c. 63. What publique The ordinary duties of the Sabbath in the publique worship
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
Rejoyeing in others harmes or ill called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 24. 17. Job 31. 29. Psal. 35. 19. 21. VVhat opposite duty required Rather to wish others good and congratulate their welfare by rejoycing with them that rejoyce in prosperity or pitty mercy and compassion ready to mourne with them that mourne and helpe them in any calamity 22. How against friends or foes 1. Against friends by 1. Faigned friendship worse then open hostility seen in slattery treachery and the like 2. Dissolving friendship and setting friends at variance II. Against foes by enmity hostility grudge and implacablenesse and minde to doe mischiefe 23. What duties on the other side required Christian sincere and constant friendship or pacification among friends and charity and desire of reconciliation to and with others 24. How against neighbours strangers or underlings 1. Against neighbours by discord contentions and janglings or unquiet and harsh behaviour 2. Against strangers by inhospitality and incivility 3. Against those under our command and power by cruelty and rigour in offering injuries revenge or harme and unmercifulnesse even to the dumb beasts for a good man is mercifull even to the life of his beast 25. What opposite duties required Peace and concord peaceablenesse hospitality and civility gentlenesse and clemency 26. What outward signes of uncharitablenesse anger hatred or rankor 1. The eyes cast downe or awry 2. The countenance distorted or estranged 3. The gestures proud or disdainfull 4. The voice loud speaking or angerly as tus◠Racha c. Math. 5. 22. opposite to which the signes of good will in courteous and milde behaviour 27. What farther degrees of murder In the tongue and malicious words either in I. Presence and to the face or not secretly as by 1. Brawling and scolding or loud clamours 2. Reviling and railing noted by superiours against inferiours with menacing By inferiours against superiours murmuring 3. Scoffing and scorning mocking and taunting cursing and blaspheming c. II. Absence and behinde ones backe tale-bearing slandering and calumny to which adde those that are accessory to this ill which as the sharpe darts of the divell wound three at once the soule of him that is telling hearing wounded by the slander And which as an untruth is condemned in the ninth Commandement as a murderer of the good name and reputation deare as life here 28. What is the opposite duty here required A peaceable temperate and quiet tongue speaking good and not evill or words that may doe hurt 29. How are these sinnes branded or the heynousnesse noted As the hater of his brother a manslayer accounted Iohn 3. 15. The tongue and heart set on fire of hell Iames 3. The sure token of reprobates to have their throat an open sepulchre poyson of Aspes under their lips and their mouthes full of cursing and bitternesse Rom. 3. 13. 30. VVhat farther degrees of murther In quarrelling and contention In fighting and challenging In offering violence and wrong In taking away life of ones selfe or ones neighbour or the accessory or assistant to any of these 31. How quarrell and contention As a breach of charity and peace and the high way to open murder and bloodshed and the like may be said of fighting and chalenging in time of peace to the danger of life if not destroying therof or losse of life or member 32. VVhat punishment Life for life bloud for bloud eye for eye tooth for tooth hand for hand by the law of Moses and Talion law or Lex talionis 33. VVhat opposite duty A peaceable minde and hand ready to doe the actions tending to humanity and concord 34. What of offering violence and wrong As the fore-runners and occasions of shedding of bloud or destroying life whether by 1. Indignity or disgrace offered 2. Hurting and wounding the body of our neighbour 3. Grinding the faces of the poore and oppression 4. Vsing any meanes to impaire the neighbours health as by Witchcraft poysons deceit Withholding helpe or reliefe in our power so Apothecaries or unskilfull Physitians and false drugs or that use deceit in things medicinable or sustenance to the adulterating of good things and destruction of life and health 35. What opposite duty Just and conscionable dealing in all the aforesaid respects and person or any other for the conservation of life or health and detecting all deceit and preventing violence against the same 36. What utmost degree of murder Taking away of life by violence or else of ones selfe or other 37 What of selfe murder A most unnaturall sin and most dangerous as unlesse sinne against the holy Ghost more monstrous then any others and scarce having hope of repentance after so immediate temptations of the divell to so horrible an act as laying violent hands on ones selfe yeelded unto and as dying in Satans worke and to be feared in Satans hands only Gods boundlesse mercy that inter pontem fontem as fate inter calicem labra may shew it selfe but in all probability and humane sense a most dangerous damnable and desperate case 38. What may be occasions of so horrible a sin so to be avoyded 1. Either pride in a high degree and loth to stoope to others or beare lower faile then used or will agree with so high a minde 2. Some crying sinnes as murder adultery perjury usury that tormenting the conscience driveth to despaire and so divellish a designe 3. Apostasie from God or the truth or carnall security blinding the eyes of the soule slipping from God and into the power of Satan and his temptations 4. Poverty disgraces or other heavy crosses overwhelming the soule that forgetting to lay hold on Gods mercie the divell is ready to drive to this desperate execution 5. Melancholy and such mists of minde with any or sometimes many of the foresaid things and the divell like a roaring lion alwayes ready seeking whom he may devoure taking occasion of all occasions and our weaknesse there laying his strong battery of temptations if we leaving God he give us over to our selves too weak for such a potent inveterate and malicious adversary 39. What speciall remedy or preservative in such danger Avoiding of sinnes repentance of sinnes to labour for patience in adversity and crosses humility of soule and by prayer to commit our selves and soules into the hand of God But what if Satan and his temptations be too busie and present To remember he is a liar and an adversary and so that he suggesteth neither truth nor good for if he presse the threatnings of the law and grievousnesse of notorious sinnes yet the mercy of God is greater if he urge thou art a reprobate yet he is a liar and God is true and good giving mercy to every penetent sinner if he say thou art unworthy yet Christ in whom thou art or maist be if thou but desirest it is most worthy and beloved and thy full redemption and price if he tempt thee to despaire or murther that is a deniall of God and
supply of grace 23. How is he said to be in heaven As in his Throne and Palace of Glory and whence he is seen especially to manifest the same both in mercy and judgements 24 How his glory seen or manifested there 1. In the inferiour heavens by whose excellent creatures sunne and hoasts there as the heavens declare the glory c. Psal. 19. 2. In the third heaven where is manifest his blessed vision and fruition to the Saints and holy Angels 3. In the heaven of his Church where manifested to his Saints on earth and those that excell in vertue 25. How else is it manifested thence 1. As his Almighty power is chiefly seene by his great works and influence of goodnesse thence 2. As his Al-presence shadowed in the alcovering heavens universall architecture 3. As his al-sufficiency to himselfe and all his creatures signified by that universall covering 4. As his Al-seeing knowledge by that universall compasse of the curtaines or canopie and light of heaven and so 5. His Omniscence Omnisufficiencie Omnipresence and Omnipotence lively shadowed and represented in the heavens and as his purity holinesse represented in the purity and brightnesse of them and his mercies and judgements also from thence 26. How his mercies and judgements manifested thence 1. In the signes and wonders shewed thence to the terrour of the inhabitants of the earth 2. In the lightning and thunder storme and tempest causing feare and amazement and often distruction 3. In the clouds and raine as in Noahs flood sometimes bringing and threatning devastation 4. In the distinguishing dayes and nights times and seasons by the lights and revolution of heaven 5. In the influence of goodnesse into inferiour things as gracious dewes from heaven 27. How is he then by us conceived to be in heaven 1. In the heaven of sanctified soules by his grace 2. In the heaven of his Church by his mercy and goodnesse 3. In the heaven of visible heavens by his power and declarations of his glory 4. In the heaven of superiour heavens his Court and Palace in excellent glory with his heavenly Courtiers Saints and Angels 5. In the heaven of highest heavens dwelling in inaccessible light and glory 28. Is he not then on earth Not to be thought that he is absent any where that filleth all places by his powerfull presence in whom we live and move and have our being and though heaven his Throne yet earth his footstoole and both heaven and earth filled with his goodnesse and glory who both here and in heaven guideth and governeth all things 29. Why say we then so particularly in heaven Because that in most eminencie the heaven is his Throne or seat and Palace of glory and for our understanding as earthly Kings his image have Palaces of State to shew their magnificence so this heavenly Emperour hath that his celestiall Palace wherein is most perspicuously above all other places manifested his glorious Majesty 30. What more learne we hence 1. The greatnesse of comfort and considence that we should have in our heavenly Father 2. The height of our godly ambition to be worthy sonnes of this our heavenly heavens Father 3. The fulnesse of joy and gladnesse from consideration of the excellencies of this our heavenly father above all earthly fathers and this our King above all other earthly Kings and Emperours 31. How is this especiall comfort confidence or joy As our heavenly Father hath heavenly blessings and inheritance to give us and doth love his above all earthly fathers love who love but blindly ignorantly and imperfectly and he eternally without end or imperfection he hath all power and all Kings but wormes in comparison of him and like the dust under his feet yea Satan and all enemies tremble before him who is able to defend his from all adversaries and this our prayer is our speech to salute this our Father who is thereby assuredly knowne our God and Father as we more familiarly admitted into his presence to speake to him and so often to salute him in that heavenly language 32. But if we be his what need we often pray So much the more 1. To shew our duty and love to his honour 2. To approve our selves thereby in his favour so often and ordinarily even here admitted into his presence 3. To pay our duties that we owe of blessing praise and thankfulnesse the tribute of our soules 4. To renew the covenant of grace and cloath us in Christs garments and justice more fully 5. To reach out the hand of faith thereby continually to receive new blessings 33. What if we neglect it We not only shew our selves unworthy of blessings but to have no faith and not to be sonnes that desire not our fathers honour nor to receive blessings from him for if we will not 1. Offer our selves in his presence 2. Speake to him by confession 3. Aske him blessing by prayer 4. Salute him in praises 5. Reach out the hand of faith to receive blessings 6. Aske or speake for cloathing or meat Medicines or help Cordialls or other comforts in our fathers hand and gift shall we not shew our selves most unworthy of any blessings and worthy to be blotted out of his favour in consideration of which we ought often thus to pray as we are taught Our Father which art in heaven 34. What farther expositions may you make hereof In consideration how this Preface is applied to the whole Trinity not only in generall as one God in essence but in particular intimated according to their persons as by 1. Father remember the first Person in Trinity both to Christ and all us a Father 2. Our representing him in whom God is made our Father Christ our Brother Mediator Judge Saviour and redeemer 3. Which art in heaven intimating the holy Ghost inhabiting the Saints or Gods presence by his holy Spirit in his holy heaven both his 1. Saints and their soules by his graces Conscience by sanctification 2. His Church on earth by his mercies and consolations 3. His Church above by his glorious visitation and continuall comfort thus understanding particularly one God in three Persons Father Son and holy Ghost by these words Our Father which art in heaven 35. What followeth After this Preface in the second place the petitions of the Lords Prayer SECT 4. The three former Petitions of c. The Analysis and generall distinction of all the six petitions with the order of them and reason of the same this prayer is so excellent as in it comprehending the substance of all prayers and all the sorts and parts of them the number of the petitions and quality thereof the 1. petition for Gods glory why fittest so first to be paced The parts of this petition what meant by the name of God expressed in the third Commandement and what also by sanctifying his name and how to be performed by us in all our thoughts words and workes respectively all of them and so to be hallowed
or not prophaned not only in the duty of the third Commandement so mentioned but even all of them so what is either expressed or intimated in this petition is thus sumed up and declared the second petition order and Analysis of it shewing the parts of the same what meant by Gods Kingdome and how prayed for that it may come as his Kingdome of grace how to be promoted and his Kingdom of glory to be compleat and hastened the Scepter of Gods Kingdome and officers and instruments exercised in it according to their places and degrees as well as the opposite of it the Kingdome of Satan described so what is either intimated or expressed in this second Petition here briefly summed up and delivered the third petition with the order and Analysis of it what the will of God is and performance thereof here intended on earth by men as by Angels in heaven with all alacrity willingnesse and constancy the opposite whereof proceeding from the world the flesh and the Divell how to traine our selves to seek and our will to be more pliable to Gods will which is to be sought in his word and all both active and passive obedience to be ye elded unto it so what is either expressed or intimated in this third petition is here summed up and this briefly delivered 1. HOw many petitions are there and how divided Six in all thus distinguished I. The three former concerning heavenly things for the glory of God viz. 1. Hallowed be thy name 2. Thy kingdome come 3. Thy will be done c. II. The three latter part temporall and part spirituall things for our good 4. Give us this day our daily bread 5. And forgive us c. 6. Lead us not c. 2. Doe not all of them concerne Gods glory Yes but the first primarily and immediately and wholy intend it the three latter not so immediately but of necessary consequence and secondarily as wee ought to referre our selves and all our good to the glory of God 3. What learne you from the order of them In the first place to propose the glory of God in all our actions and prayers which cannot bee without our exceeding good and then our own good but so as directed to the glory of God and all things shall succeed well with us and our prayers bee heard according to that Seeke yee first the kingdome of heaven and the righteousnesse thereof and all these things shal be ministred unto you 4. What farther reasons for this 1. For that God is to bee respected absolutely for himselfe man for Gods sake as first such the order of the two Tables the duty to God for himselfe to men for his sake Secondly so God reverenced simply for his owne Rulers for his sake Thirdly God if he command as in his owne power is obeyed for his owne men in his right and for his sake whence they that respect men and above God may bee great persons ashamed and confounded 2. Gods creation and workes were and are principally for his glory and so ought our works intentions and prayers to be 3. The finall dissolution and end of all and judgement is for his glory and so the end of all our actions and of our duty should bee for his glory 4. Gods Saints servants holy men and Angels doe all aime at his glory principally and so ought wee if ever we hope to bee of that holy company 5. The very vessels of wrath and evill Angels are and shall bee to his glory the glory of his justice and so shall we if we neglect it here So this the scope that God prefixeth to his own actions and ours and all good creatures doe it willingly and all others shall doe it though unwillingly for God will have it done so deare unto him is his glory 5. What note you else generally in petitions The forme or manner of them they showing all the parts of prayer as well as the substance of it I. Ingenerall expresly in the whole frame of the prayer wherein the 1. Preface is confession 2. Petition and intercession the body of it 3. Praise and thanks giving the conclusion II. Particular in each of them and is either First expressed as 1. Petition for our selves 2. Intercession for others in the very words of each petition so uttered indefinitely or in the plurall number as they are Secondly intimated else therein a 1. Confession of some due to God or duty from us or both or neglect too frequent in us and others 2. Deprecation against such neglect or things opposite to the petition 3. Thanksgiving and praise for the performance of our vowes and duty by us or others in any measure as also for graces desired hoped or received which more in particular will be seene in the handling of each severall petition 6. What for the number of the petitions The equality 1. argueth his mercy that will heare us as much for our good as his owne glory 2. Sheweth our duty that ought as much to seeke his glory as our owne good if not more 3. Reproveth us else and our ingratitude that can desire more or more earnestly for our selves then his glory since hee hath granted us to pray three for his glory and three for our good with promise to heare a shame to inconsiderate petitioners that can aske three score for themselves ere one for God 7. How doe the three first petitions concerne his glory As they desire his name kingdome and will to be sanctified promoted and performed and honour so advanced as in the 1. That his honour in holinesse may be promoted hallowed c. 2. That his honour in power may be propagated Thy Kingdome come 3. That his honour in obedience may bee performed Thy will be done c. 8. What desire you then in that first petition Hallowed be thy name That Gods holy name may bee glorified in the holy and reverend use of his titles words and workes 9. Why this petition first placed Because none can bee truly a subject of Gods kingdome or doe his will that doth not in the first place propose this the scope of all his actions and make principall account of Gods glory 10. Who erre from this Whosoever either 1. Propose any thing to themselves before or above Gods glory as honour riches profit pleasure 2. Account such gaine godlinesse and so are but fleshly minded puffed up and knowing nothing as they ought 3. Runne on in prophane courses to the dishonour of God 11. What parts of this petition Two the 1. Object the name of God 2. Action sanctifying it 12. What is meant by the name of God As is expressed in the third Commandement the meanes whereby hee is made knowne unto men or his glory showne in the world whereby even every thing that serveth or should serve for his honour in some sort or other therein comprehended and briefly thus I. His titles 1. Proper Jehovah Lord God and the like Father Sonne Holy Ghost
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
Magistrates that set forth his honour 2. All faithfull Pastors Prelates and Teachers that set forth the true faith 3. All godly Elders that governe well and give good example 4. All holy Confessors and Saints that have so set forth his glory 5. All glorious Martyrs Apostles Prophets Patriarkes and good men that have done and do their best endeavours to set forth and witnesse the truth 24. What doe you then pray for in this respect That God will be pleased to enable them with his graces more readily and cheerfully to set forth his glory as that 1. The King and Magistrate may be Carefull and zealous Prudent and Religious Just c. 2. Pastors and Prelates may be Faithfull in their places Diligent in their duty Conscionable and carefull of their charge all others may be godlily disposed according to their severall offices and duties and so to praise God for any his excellencies and graces appearing in them to the advancement of his Kingdome 25. What is opposite to this Kingdome The Divell and all his wicked agents and instruments raised up against God and his truth such 1. All evill Princes and Lawes 2. All evill Magistrates and negligent Pastors and slothfull 3. All evill and false Prophets and Idolaters 4. All evill blasphemers and 5. Generally all ungodlinesse and vanity 26. What of these That God would be pleased to overthrow root out and destroy all such as the power of the kingdome of Satan and opposite to his Kingdome 27. What in summe is there then expressed or intimated in this Petition 1. The part expressed as before shewed the 1. Petition it selfe for our selves 2. Intercession for others let thy Kingdome come for all our good II. The part intimated both a First confession of a 1. due that Gods Kingdome ought to be advanced 2. Duty from us and others that we ought so much as in us lies to advance that Kingdome 3. Defect in us and others too common to be too negligent hereof Secondly deprecation against all oppugners and opposition thereof whether in our selves or others Thirdly thanksgiving and praise 1. For the graces in us or others tending to the propagation of his Kingdome 2. For his so gracious government of us and of all things 28. How sum you up this in order 1. Confession of a 1. Due that it is most holy and just that Gods Kingdome should come and his power thereof declared 2. Duty of our selves and others that O Lord it is our duty all of us to endeavour the same and wish and seeke by all meanes to advance it 3. Defect that there is even too supine a negligence in us and others in this as well as in many other good duties II. Our petition for 1. Gods power to be shewne in advancing it 2. For our owne well disposednesse that it may be such that we may doe our best to promote it and that his Kingdome may come in us III. Our intercession for others that others may be as well disposed as we our selves and that his Kingdome may come in their hearts IV. Our deprecation that God will be pleased to pull downe all enemies of his Kingdome and all opposition and opposers with their malice and envy V. Our thanksgiving that it hath pleased him 1. So graciously to governe all things as hee doth to a good end 2. To give us grace to desire the same and to seeke it as well as many others 3. Further to assure our selves and soules of that his Kingdome so to be encreased perfected and consummate in his due time in us and others to the glory of his grace and power 29. What the third petition That Gods will may be done as readily by mee and all Gods people upon earth as by those blessed Saints and Angels in heaven where it is to be done with all joy courage and alacrity 30. What is the order of it After the desire of sanctifying Gods name and of the advancement of his Kingdome that in that Kingdom his will may be done by us and all men whereby better to be assured we are his subjects as well as those willing and ready Ministers of his Saints and Angels in heaven that his illustrious Kingdome of glory 31. What the parts The 1. Object the will of God 2. Action to be done or performed 3. Collimation of the action after the sublimed rule of Angels obedience and duty 32. What is the will of God Understood to be either his 1. Secret will which we are not to search into but he will see in due time and manner performed 2. His revealed will which is for us and other children which is required of us to be knowne and performed and so for us and our instruction revealed in his holy Word Law and Gospel a most sure and true record written for our remembrance 33. What the doing or performance of it Our holinesse in the 1. Faith knowing and beleeving it 2. Practice of good workes and obedience answerably to be thought on and proposed by us to be done as it is required at our hands by God and so herein professed obedience generally to Gods holy will and commandements and that in speciall sense as not only the actions but the heart and cogitations submitted to the performance thereof as in the last Commandement the very inmost cogitations of soule and thought to be reduced to this obedience and the love of God and thither tendeth that following collimation and direction 34. How is this that rule of direction or imitation In earth as it is in heaven understood either I. Improperly in 1. Our bodies and members that are earthly as well as in our soules and mindes that are heavenly 2. The lower parts and powers of our affections as well as higher power of will 3. Those that are yet uncalled as well as those that are called and already in the heaven of the Churches bosome and Kingdome of grace 4. In our owne selves endeavouring as in Christ to perfect the same II. Properly in earth by us that dwell in this world in the midst of many temptations and provocations to sin as well as by the inhabitants of heaven Saints and Angels free from all temptations and discouragements 35. How is it so done If as by them usually performed so we strive to doe it obeying both 1. Voluntarily which is with all our hearts willingly freely cheerfully readily without hypocrisie grudging repining murmuring griefe or delay 2. Totally endeavouring to his whole will for the matter of it manner of it every part of it so his will and not ours to the denying of our selves 3. Continually so with Constancie in our good intention Perseverance to the end and thus striving to perfection of obedience we yeeld true and sincere obedience which though in us imperfect when thus regulated by this perfect obedience and aiming at that perfection of Angels though not attaining unto it is accepted of God and so to the proportion of our ability here
intended and this pressing forward here required by desiring more perfection 36. How are Angels so obeying As they are and were ever understood to be 1. From the beginning so continuing and persevering 2. Winged messengers with all speed and diligence doing their duty 3. Wholly addicted to his service continually before him 4. Reverently behaving themselves hiding their faces for his glory 5. Joyfully performing it alwaies singing Hallelujahs to the honour of his name 37. What opposite to this doing of Gods will I. Both our owne wills Our seeking our owne will or doing it Neglect of Gods will Not doing it or not doing it First with due 1. Diligence 2. Cheerfulnesse 3. Constancie Secondly or not willingly totally continually c. 38. Who worketh this opposition The Divell seducing our soules and corrupting our wills and other faculties by his fraud and collusion 39. How is our will so ill All wholly perverse of it selfe and we have no greater enemy to our soules then it so corrupted by Adams fall and continually corrupting us thence evill affections and all mischiefes and wickednesse 40. But doe we not sometimes will better things Not of ourselves as not able to thinke a good thought but if any goodnesse be in us it is from God as Philip. 3. 13. who worketh in us that will and deed for if at any time video meliora proboque deteriorasequor in morall things and much more in divine where our will is enmity with God desiring evill and death or failing in good and if 1. We would discerne truth we are deceived 2. If we looke at goodnesse we faint 3. If we thinke of resisting evill we faile and fall as a bird tyed to the earth so our soules to this body of dust we cannot flie towards heaven 41. What are we to doe then or pray for here That we may not 1. Desire 2. Seek or 3. Follow our owne will which is evil unholy and corrupt but deny the same And thereby bee prepared to doe Gods will which is holy just and perfect as willing our salvation and his owne glory 42. How is Gods will knowne I. In Christ manifesting it the incarnate word II. In Scripture the written word the 1. Law where his precepts promises prohibitions threatnings judgements c. 2. Prophets and Apostles writings expositions of the same 3. Gospel the full revelation thereof in Christ. III. In Ministery of the Word and Sacraments in the Church 43. Doe we desire that God will doe his owne will For the secret part we leave that to him but for the revealed part we pray for grace that it may be done by us and that he will yet therein begin and finish such good worke by his preventing continuing and subsequent graces yet our owne will so moved cooperating and working with his holy Spirit and direction in that obedience 44. How is that obedience Either active indoing or passive in suffering his holy will and both with Cheerfulnesse and alacrity Willingnesse and sincerity Constancie and perseverance 45. How active obedience In all holy and godly workes and duties as 1. Generall obedience and our inclination to it and Gods Commandement both Absolutely for Gods sake In matter and manner as he requireth Respectively for our own and our neighbours and all others good 2. Of our especiall callings 3. Of piety and charity c. 46. How passive obedience In hearing with cheerfulnesse what he pleaseth to lay on us since he is so pleased remembring That he is a Father and willeth our good That nothing is besides his will nor can be That he hath an absolute power over us and all That he is faithfull and will give a happy issue That he doth but chastise and will turne it to our good and glory if we with humility beare it 47. What is in the letter here expressed Our petition for our selves that we may so acceptably doe Gods will Our intercession for others for the same grace that Gods will may be by us all so godlily and readily performed 48. What further intimated 1. A confession of a 1. Due that Gods will ought to be done readily by all creatures 2. Duty of all to strive to doe it and to be obedient readily and willingly 3. Neglect of it to be lamented II. A deprecation against the neglect and disobedience III. Thanksgiving and praise for 1. That portion of obedience we or others are enabled unto 2. That performance Saints and Angels do 3. That hope of better obedience by us 4. The grace we have to desire it and assurance God will heare us 49. How summe you up this in order I. Our humble confession of the 1. Due and our duty that O Lord it is right and just that we and all creatures should be ready to obey thy most holy and just will 2. Neglect that it is too manifest we are not so obedient or carefull as becommeth us but unprofitable and disobedient sons and servants II. Our humble petition for 1. Gods power to be more manifested in our weaknesse 2. Grace to performe it our selves more readily constantly and joyfully III. Our humble intercession for others with us that we may all doe it and they with us receive more power and grace IV. Our humble deprecution that O Lord though all our neglects be too lamentable and we bewaile our disobedience way wardnesse and untowardnesse we pray that all obstacles may be removed in us and others V. Our humble thanksgiving for 1. That obedience in any measure by us or others performed and so fully in Christ and by Saints and Angels 2. That grace in us whereby we desire it and bewaile the contrary defect 3. That hope we have of more grace that it may be more readily and better done and performed in earth as it is in the petition even as willingly as by Saints in heaven 50. What followeth The three latter Petitions concerning ourselves and our owne particulars or necessities SECT 5. The three latter Petitions concerning ourselves the three latter Petitions considered and first the order and Analysis of the fourth observed the parts of it and what is to be understood by bread the supply of all our both spirituall and corporall necessity the word of God especially and Christ the bread of life in the spirituall sense as materiall bread or food and all other comforts of lâ—se in the other the literall sense to be understood which named ours tonote the honest getting and use of it as daily to minde us of our present necessity and short life and give to shew it is of Gods gift and blessing to us and all so this day to point out the present day of life or eternity in grace or glory and how both rich and poore equally need to use this petition and beg at Gods hand this very daily bread and who pray not aright or offend herein as also against what we pray and what in the letter expressed or otherwise intimated here briefly summed up and thus
if all Isreael and the Priests as before noted without touch or staine of Idolatry could or might and did worship as well as David and Daniel towards the holy Temple towards the mount the cloud the pillar of fire the Tabernacle the Arke Oracle and Mercy-seat where yet were Images of Cherubims and Palmetrees Exod. 37. 7. and 1 King 6. 23. 32. how much more we before God in his Church and to him towards his holy Table his Altar Mercy-seat and mysteries there tokens of his graces and presence and where he hath no lesse mercifully promised then powerfully performed his promise and manifested such his goodnesse and gratious presence yet firmly looking at him so graciously promising and performing or his promises and graces in the things shewed and performed not the bare things nor boots it to cavill or say thus the Heathen or any Idolaters might palliate their Idolatry it is farre otherwise with them besides the difference of the worship before noted who terminate their worship even divine in the thing on their Altars or under the thing shew a false god Wherein it is terminated as Dagon Molec Anubis Osyris Jupiter or a creature or Divell as some Heathens and Indians yea sometimes such wicked men and caitiffes As a noble Christian Lady told a heathen tyrant and persecutor worse then the wretches that did or commanded sacrifice to them as she asked him if he would willingly be counted so beastly blind bad or blockish as Vulâ—an Plutus Mercury Stercutius nay Mars himselfe or his wife as Venus or Flora so infamous for lewdnesse theeves and stales of theft or strumpets thus the case far different though even in the best things we may note the Divell as it were Gods Ape and hereby perhaps in his divelish policy seeking to disparage and disgrace what were good by such his apish imitation which yet are and ever shall continue holy and his devices frustrate soon as discovered 59. Why doe we worship generally towards the East Not as having it from the Gentiles or Persians adoring the Sun rising but according to the position of our Churches and that originally from antiquity derived as placed opposite to the sight of the Jewish Temple and Synagogues that looking to the west or Sun-set were so to end and had their Sun-set as this Son of righteousnesse our Saviours rising or his setting in the flesh with that their Temple but brighter rising againe by his glorious resurrection and ascention so ours looking to that Son-rising and to the East towards the face of Christ as he was exalted on that Altar of his crosse looking from Mount Calvary West and as the Temple stood which was to vanish from the Temple or with the sight and posiâ—ion of it a looking westward towards us and our Church and so we and our Churches on the opposite part as it were over all the world looking East and towards him in his rising and that Temples declining whence we thus with antiquity as well as authority commanding it and good reason and Religion so enjoyning ordinarily doe our devotions as it is fit according to such prescript and the voice of the Turtle that is heard in our land the voice of Christ and his Church the Spirit and the Bride who thus say come and whom we ought to heare and not the voice of Babell or confusion of tongues that would pervert all things the voice of Schisme and Sedition whence flow disorder and dissention kindling the flames of contention and rebellion or sowing the seeds of discord Anarchy and confusion 60. This may then serve for answer to them also that aske why we worship towards the upper parts of the Church and Altar It may from such position and site of our Churches or if it content them not we may thus farther return and retort it against them that urge at it or against it by so questioning it why do they rather use reverence to God at the Church then any other place but because of his more presential apparance or gracious presence as themselves confesse there then any other place esteemed so within the Church for the same reason as more excellent tokens of his graces and gracious presâ—nce there in those places then any where else exhibited doe we so tender there our humblest reverence and devotions to him memorising thereby his graces and goodnesse that we acknowledge there represented to our eies and mindes oâ— eies of our minde and devoutest consideration in these places and things which how can we fitly remember or acknowledge but in the most dutifull and submisse manner and gesture and with such reverenciall respects in token of our duty thankfulnesse and humility 61. What followeth What preparation is required of us for the due receiving of so great a mystery and the graces of it set forth in the last question and answer of the Catechisme SECT IV. Of our preparation to the Lords Supper The preparation we arâ— to make before receiving by a due and conscionable examination of our selves and our faith charity and repentance with convenient motives and consideration to stirre us up and invitâ— us to the same taken the types excellency and other the wonderfull graces and effects of it as well in holy Scriptures testimony as else by the secret working and speaking of Gods secret spirit to our souls and â—â—nsciences manifested and revealed whence also we may finde many and excellent Elogia or encâ—mions of the same and the comforts we receive thereby and learne what we and our soules or we in soule ought to say thinkâ— and tâ—stifie of the blessed â—aorament if we be indeed worthy Receiverâ—â— So as our Preparation by repentance the examination of the truth of it in our loathing dotesting of sin and lonâ—ing desire after Christ and his righteousnes our preparation by faith in examining the truth evidence ground and fruit of it the excellency of this excellency of this faith seen in the operations of all parts of both body and soul work by love towards God and charity towards men enflamed with good and holy desires and zealous of good allions Whereby worthy receivers or so much deficient as falling short or deficient in this to be accompted and so all possible means before and reverent gesture behaviour and holy Meditations at the time oâ—â—eceiving to be used as after receiving a due serious and thankefull recognition of this benefit and Gods mercies and blessings in Christ with prayâ—rs and pious meditations to be used and all opposiâ—e vanity and prophanesse avoided 1. VVHat is required of them that come to the Lords Supper A due preparation to be rightly disposed both before at and after the receiving of the same 2. What is this preparation To examine themselves whether they repent them truly of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Jesus Christ with a thankfull remembrance of his death and be in charitie with all men 3.
O Lord take evill out of our wayes and remove all lying lips and deceitfull tongues and keep us from blasphemy and all cursed speaking and whatsoever may polute us or prophane thy holy and sacred Name that ought to be sanctified 4. In our thanksgiving for all graces reeceived so O Lord we remember those blessings bestowed on our souls that we doe desire thy glory or in any measure performe the same Others that O Lord many on earth doe with us sanctifie thy Name shewing thy praise and so consort with those holy Quires in the heaven that doe ever sing thy honour Our blessed hope of continuance for ever in that holy course of sanctifying thy name and that confidence of that thy grace 7. How in the second Petition 1. In our confession of Gods glory Thy kingdome O Lord is an everlasting Kingdome and thy dominion endureth throughout all ages and thou O Lord art King for evermore Our duty it is meet O Lord that wee should desire thy glory and advancement of thy Kingdome Our neglect but in stead thereof wee have neglected our duty and in too many things we lament our misdeeds rather promoted the kingdome of Satan 2. In our petition and intercession of us all that thy kingdome may come both by us and all people thy kingdome may bee desired and promoted and that thou wilt 1. Governe thy universall kingdome to thy glory and in the same erect 2. Enlarge and confirme thy kingdome of grace and thereby also 3. Perfect and hasten thy kingdome of glory for the good of us and all Saints 3. In our deprecation that O Lord thou wilt bee pleased to remove all impediments of thy kingdome in us and all others and destroy the kingdome of Satan and Antichrist 4. Thanksgiving for the 1. The advancement of thy kingdome O Lord both in thy universall government and guiding all things to thy glory and particularly in thy kingdome of grace for thy erecting increasing and restoring the kingdome of Christ and the Gospel 2. The blessed hope wee have of thy everlasting kingdome of glory in the heavens 8. How in the third Petition 1. In our confession of Gods great power and authority that thy will O Lord is the perfect rule of all right cousnesse and goodnesse and so worthy to be obeyed by all as for thy wills sake they had a being and all things are and were created Our duty that it is just and meet that we and all creatures should obey thy will and conforme our selves unto it In our defects that we have been too negligent and disobedient children and have gone astray from our mothers womb it is too apparant and we lament the same 2. In our requests and intercession for our selves and others Lord let thy secret will be done according to thy good pleasure and thy revealed will so likewise by us and all creatures with ready cheerfull and willing obedience here on earth as it is in heaven 3. Deprecation Remove O Lord all obstacles both of our stubborne and uncircumcised hearts and whatsoever is displeasing to thee either in us or the world as all sinne and disobedience 4. Thanksgiving for our selves and that measure of obedience which wee are enabled unto and for thy will accomplished in us for our good Others in the like sort that doe thy will or patiently suffer the same and that thy Saints doe it jo fully Our hope and assurance that it shall be fulfilled by us and in us to our comforts though lesse perspicuously here yet more perfectly hereafter in heaven 9. How in the fourth Petition 1. In our confession of 1. Gods bounty That thou O Lord openest thy hand and fillest all things living with good feedest the hungry the Lions and young Ravens that call upon thee clothest the Lillies and refreshest all things with thy goodnesse 2. Our duty to looke up to thee the spring of all comfort and fountaine of living waters 3. Our neglect that O Lord wee have been too neglective and undutifull we have not herein honoured thee wee have fallen from thee trusted to our strength and arme of flesh and uncertaine riches we bewaile our foolishnesse and offences II. In our request or petition and intercession for all other our necessities Give us this day our daily bread all necessaries for this life yea comfort both of body and soul spirituall and temporall food and blessings with comfort to eate our bread III. Deprecation of evill and famine O Lord to keep us from hunger and want from plague pestilence and famine from battell and murder and from sudden death and all other misery and wayes of the destroyer IV. Thankesgiving 1. For ourselves and others the peace plenty and prosperity wee enjoy our daily food and comforts received both temporall and spirituall of our souls and bodies 2. For our hope and assurance of his favour and continuance of all blessings that O Lord we and all that are thine may bee sure wee shall want no manner of thing that is good for body or soul and we doe therefore praise thee and will ever sing of thy mercies 10. How in the fifth Petition 1. Confession of Gods mercy That there is mercy with thee O Lord and plenteous redemption and therefore thou shalt be feared and thou O Lord onely canst absolutely forgive sinnes 2. Confession of our duty that we should flye to the shadow of thy wings for mercy to cover our transgressions and wee ought to forgive our enemies 3. Our neglects that 1. O Lord we have gone astray every way from thee and have not hearkened to thy law and we are miserable sinners 2. Our neglects that we have not sought thee or thy mercies betimes we have not repented as we ought we lament both our sinnes and unrepentance 3. Our neglects that wee have not been mercifull as wee ought to bee the better assured and prepared for mercy c. II. In our request and intercession Lord forgive us our trespasses our sinnes and ignorances our infirmities and presumptions our unrepentant and unmercifull behaviour as we desire that wee may have thy graces more freely hereafter to performe these things and so O Lord make us to forgive others that we may be forgiven III. Deprecation Take from us O Lord our hard and stony hearts and give us hearts of flesh that we may obey thee repent us of our sinnes and forgive others as wee hope for forgivenesse from thee remove sinne and all obstacles of mercy or penitence all unmercifulnesse and impenitence IV. Thanksgiving 1. For Gods mercies that thou O Lord art so ready to forgive more then we to ask 2. For his grace that hee hath promised and assured us his mercies in Christ and hath so forgiven sealed to us his forgivnes of our many misdeeds 3. For that measure of grace and repentance give us to fly from sin desire repentance shew mercy 4. For our hope and assurance of his mercies to our selves and others and all graces