Milke for children, or, A plain and easie method teaching to read and write together with briefe instructions for all sorts of people ... : as also an appendix of prayer / by Lambrocke Thomas.

Author: Thomas, Lambrocke.1654

MILKE FOR CHILDREN OR A plaine and easie Method teaching to read and write: Together with Briefe Instructions for all sorts of People: especially for Ministers to informe the Ruder sort in their Parishes, for School-Masters that initiate young Children in their Schools, and for Masters and Mistresses in their Families to train up their Children and Servants in the Grounds and Principles of Religion. As also an Appendix of Prayer.

BY LAMBROCKE THOMAS D. D. and now Vicar of Pemsey in Sussex.

London, Printed for N. Brooks at the Angell in Cornhill, 1654.

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TO THE RIGHT WORSHIPFULL The Bailiffe and Jurats of Pemsey, with all others both Officers and Inhabitants, his loving friends and neighbours whatsoever in that Corporation, Grace, Mercy and Peace be multiplyed.

THE dignity of this Subject may without ambition aime at an higher Dedication, and the Dignity of some of your places may well Patronize a more learned worke: Although the Relation we all have to either may wel challenge, I no other Patron, and You all even this Dedication. In as much [Page] as the poore endeavours it is of a Minister of the Gospell of Christ, in one of the Parishes within your Liberty: the desire of all whose welfare, as you have indifferent Authority in all the places within your Liberty, do I next tender to those o [...] mine own Parish. Who though not all my equall charge yet my carefull endeavour, that should principally redound [...]o those of my own charge, I do not bound, but shall be glad if it may goe out into a blessing to the good also of others, and next to those of my owne Parish, to all others within this ancient Corporation. When this worke though meane in shew (for I studyed therin both brevity & plainesse) is but the grounds & epitome of many years exercises [Page] among you: when what by sermons I have somtimes preached to your ears, I now present to your eyes, & wish may be imprinted in your hearts: that being intended for the education of children & servants by instruction of Parents & Masters may happily teach both, and so abandon that hateful ignorance that for want of such like instructions by Catechisme hath too much crept in among us Besides that after so many years living among you (considering the uncertainty both o [...] life and living) my desire is that this small peece thus framed for your use, may remain with you as a testimony of my good-will, and well wishes to your souls good. And so commending you to God, I rest

Yours in all Christian Love and Observance L. THOMAS.

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To the reverend Clergy of England.

Reverend Fathers and Brethren.

THe Day is short, the Labour [...] (or worke) much ^a, said an old Rabbine, a saying not unlike to that (as old and true) of the older Phisitian that said Art is long, life short, [...] Hip. Aph. 1. both which may hint our care in this short day and life how to go through that much and long work and Art: and especially in this both much and long and Art of Religion: the Grounds whereof we now onely in this small peece propose: in the composing whereof, I have (besides other approved Authors) consulted also many Catechismes, in most of all which (though many both good and Orthodox) are meat for stronger folkes, and not that I especially hereby aimed at to yeeld, Milk for Children. In them many are hard and [Page] intricate and obscure words and Prases, as if set of purpose to puzzell Divines, and not as I desired herein to expresse plainnesse and most easie termes to informe the more unlearned. However all that I have herein and that you have not in others, is little more then the Method, and that too not much different from many others: though they some be more copious, some more concise, not as I conceive so much consonant to the weake capacities of Children that must learne, and (sometimes) not of them of most abilities that may teach. So as plainnesse and perspicuity even to both may be the best mean to help on this my intendement to administer this Milk for Children, these instructions for the more rude and ignorant. Which they more learned may not disdaine to peruse, yea too for the advantage of them more unlearned that depend upon them, as a worke done to their hands that might requir their paines of search and composure, though otherwise never so wise and knowing. Not to intrude therefore upon any your charges, if what I have here composed for the instruction of my owne, may (by Gods blessing) become an case to any of you or usefull to any of yours: let it have both courteous and Christian entertainment with you: and that by your charitable supplying what is defective, and favourable correcting what may be amisse in it.

Goats hair Exod. 35. 5, 6, 7. was useful for the Tabernacle as [Page] wel [...] as Gold, Silver, Brasse, blew Purple, Scarlet and fine Linnen, and with a willing heart given as well accepted: so for the Salvation of soules these like meane and familiar grounds of Instruction may be as usefull, as more learned and more eminent Structures. In as much as those Structures may hardly stand, but where first are laid these like Grounds. When therefore it behoves some to lay these grounds, as well as others to erect those Structures. In which, when as servants to one God, and Labourers in one Vineyard, the Church of God, let us all worke together for good, and that by our every wayes carefull tender of the People of God committed to us. And being the worke we have is hard and pressing, let us in what we may ease and releeve each other, the worke of one be helpfull to the studies of another, the both workes and studies of both be helpfull to the edification of all. Which is all that I hereby aime at, And so rest

The meanest of your Brethren and fellow Labourer in the Ministry of the Gospel. L. THOMAS.

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To the courteous and Christian Reader.

THere is no end saith Solomon of making many Bookes Eccl. 12. 12.: And of Bookes as of all things else with the same Solomon may we say Eccl. 1 9 ther's no new thing under the Sun: but transcripts and transcriptions of things be sometimes but one and the same purpose. Although of these like things and bookes may we say with a Father, that Ʋtile est plures libros a pluribus ficri, diverso stylo, non divers a fide, etiam de questionibus eisdem, ut ad plurimos res ipsa perveniat, ad alios sic, adalios vero sic. Aug. usefull it is that many bookes be made by many men in a different style, though not in a different faith, and that the matter of the same very Questions or disputes, may come unto many, to some thus, but to some others thus. And that may I say according to the variety of Capacities they are to be proposed to, which as to the understanding of them, some must have delivered in plaine and easie terms, which others yet may understand in them more difficult and obstruse. Besides that, many good bookes there that come not [Page] to the knowledge of every one, and books as for their worth some, so others though perhaps of lesse worth, or not so excellent as those others, yet are little set by, or otherwise esteemed for their Authors, as Sermons, Commentaries, Ca [...]echismes, and the like, why many times the labours of most excellent men unknowne are but lightly looked upon, cast by: otherwise though of men lesse eminent, yet for some relation otherwise, as that they are our friends or our Teachers, or the like, are oft more looked into and used. As this of mine, may chance to be, not onely by those of my now present charge, but also by those many in the many other places I have had some relation to, that seeing my name prefixed to it will some perhaps out of love to me renew acquaintance with this remembrances that hereby againe put them in mind of their soules health, the welfare whereof as it was my endeavour among them, so absent it is also still my endeavour both by word and writing in both as still tendring that, which is the main end of these instructions, a Milke administred for the sustentation of soules. A Booke that with the Bible may for a time be a sufficient Library, while in their Minority to informe [Page] Children in the Grounds and Principles of Religion. And if I have not much mistaken the Method I aimed at, though plain it be, yet such it is, that may most happily make way to the better use and understanding of more learned bookes. When in this they have weighed every fundamentall point of Religion, may they the better judg of the superstructures of others more eminent Builders that set forth the beauty of the varied Roof: happily make use and judge of Sermons and Commentaries and what other learned ornaments men of God compose every one according to the measure of grace given him, for the edification of the house of God. The hand that first points at which such eminent peeces must be such like more plaine instructions, and Catechismes. And of such like there are even in the English Tongue many excellent of either kind: yet not so many of either but that still there is place left for men to exercise their endeavours in: that though but varying the Phrase or Method, or the like, keeping still the faith intire, may for their novelty winne Readers, who while but thus conning an old Book new dated, may renew their faith almost perhaps out of date.

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To write againe even the sa [...]e things may be necessary Phi. 3. 1., the same things new dressed pleasant. When men of knowledg that see both, and therefore out of their own fullnesse loath it, let them suffer others not so full, by both or either to encrease their knowledg. Let neither grudg at the plenty: the more knowing sometimes may nod, or forget, and may perhaps want a wakening or remembrance: and for them that know lesse, their owne want may prompt to them any wise to seek to better their knowiedge: If not, they may starve and not be pit [...]ied that having bread to the full will no [...] eate it. When then let the variety of this kind cloy none, but every man take where and what he will, and leave that he dislikes, may for ought he knowes as much like another. They all are put forth to this end, to profit all, though it may not be they may profit all alike. Let our thankes be to God rather then our scorne or envy to the Authors of them, that, unlesse wanting to our selves, thus happily feede us with abundance.

What I propose here is out of love and desire to win soules to God, with my thankes for his goodness that hath raised up before me so many candles whereby I [Page] have lighted mine: which (for their sakes in the house with me) I thought not meet to lay under a bushel, but to put it on this meane candlstick of my making, that they also may have light with me. And to this end therfore having thus given account of my purpose, take also this account of my composing this peec, In the pēning wherof, I have seen I confess & made much use of many commentaries & Catechismes, & in this little peice of mine I have studied only plainness, without prejudice or detraction to any their Authors, enlargeing some that were some what short, & abridging & explaining others long & abstruse. It was bad enough when we had a liturgy and Catechisme in it, a set forme both plaine and pithie, enjoyned to be taught children and servants: it is now little amended, if not worse, though too much neglected was the powerfull and diligent opening every point and principle of religion comprised in that catechisme: the forme yet then kept us in some decorum of knowledge, though for want of due practise the power of Godliness was much wanting. But now is lost almost both form and power: When though Catechismes we have many, yet least [...]ad libitum, exercised are they but by a few. Our constant [Page] preaching, neglecting catechising, makes up a Religion much like that Nebuchad nezzar's Dan. 2. 32. Image, that was gold in the head, but in the feet earth. Men and masters we teach and informe, but children and servants are neglected. When they that are so much for preaching, and cannot away with catechising, are such as commonly have more braine then heart, and would be heard more to dispute, then seene to live like Christians. But let both, both preaching and catechising be but in practise, and some of the overbusied time spent in the one, supply the too much neglect of the other: when both young and old may mch grow the better by it. And herein I have endeavoured a peece to that purpose, that whoever list to spare time, (but the too much idle time, spent in uselesse pamphlits, and more idle sports) to imploy in setting this Method a foote, may for the vaine service done to their own lusts and the much pleasure of mans great foe the Devill, do service to their souls good, & to the glory of their greatest friend God. However in this let him have his owne time, betweene whiles both before and after Sermons, when having called those under their charge, to give accompts of their attention at the [Page] Church, you may in this edifie them at home, and by little and little the better fit them for Church services: understanding the grounds and principles of religion in this plain & familiar manner will they the better understand sermons though delivered in more quaint and elegant Phrases.

Nor let it be onely the practice of that Gods holy day, a day that he challenges to himselfe, but otherwise having given you six dayes to doe your worke in, between whiles even on some of these, in this duty give him some of your diligence: when he will so blesse you as that you may the better doe your worke. If a quarter or halfe an houre in a day be sometimes spent in the practice, at the weekes end you will find it no prejudice to your work, but an excellent preparation on Gods day to do his worke in, who doubtlesse will thereby both blesse and prosper the workes of every your owne dayes. But let not the Gate be great, where the City is but little, or I lavish out time by a long Preface before a little booke, which for the good of you all I composed, and herein now propose to your both courteous and Christian entertainment, and so I rest

Yours in the Lord. L. THOMAS.

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MILKE FOR CHILDREN.

The Great letters of all sorts.

A. B. C. D. E. F. G. H. J. K. L. M. N. O. P. Q. R. S. T. U. W. X. Y. Z.

A. B. C. D. E. F. G. H. I. K. L. M. N. O. P. Q. R. S. T. U. W. X. Y. Z.

A. B. C. D. E. F. G. H. I. K. L. M. N. O. P. Q. R. S. T. Ʋ. W. X. Y. Z.

The small Letters of all sorts.

a. b. c. d. e. f. g. h. i. k. l. m. n. o. p. q. r. r. s. s. t. v. u. w. x. y. z. &. &c.

a. b. c. d. e. f. g. h. i. k. l. m. n. o. p. q. r. s. s. t. v. u. w. x. y. z. &. &c.

The Double letters of all sorts.

ff. ss. sh. sl. fl. st. ct.

ff, ss. sh. sl. fl. st. ct.

ff. ss. sh. sl. fl. st. ll. ct.

The numeral letters. I. V. X. L. C. D. M.

The Figures. 1. 2. 3. 4. 5. 6. 7. 8. 9. 0.

The points or stops in reading.

, A Comma or short stop.

: A middle distinction.

. A full point.

? A note of Interrogation.

! A no [...]e of Admiration.

() Lines including a Parenthesis.

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The division of the letters.

Of the letters these six a. e. i. o. u. y. are Vowels, all the rest are Consonants. And sometimes i. u. y. are Consonants when going before themselves or other Vowels. This kind of v. v. v. is used when a Consonant, and whether Consonant or Vowell ever in the beginning of a Syllable, word, or sentence. The other u. u. u. is alwayes a Vowell. It is called a Consonant, because it must alwayes be sounded with a Vowell as, ab. eb. ad. ed. ba. be. da. de. &c. where a. and e. are Vowels: b. and d. are Consonants. In the English letters these two sorts of small ers (r. r.) are used indifferently: but the small esses (s. s.) are thus used, this s. alwayes in the beginning and middle, this (s) alwayes at the end of words.

There are Syllables in words: every Syllable must have one vowel at the least: and every word if it hath more syllables then one, must have also more vowels.

A Syllable is the pronouncing of one letter or more with one breath.

One Syllable may make one word, as, of, in. One word may have many syllables as, division

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PSAL. 34. vers. 11.

Come ye Children, hearken unto mee: I will teach you the fear of the Lord.

ECCLES. 12. verse 13.

Let us beare the conclusion of the whole matter, Feare God, and keep his Commandements: for this is the whole duty of man.

PSAL. 111. vers. 10.

The feare of the Lord is the beginning of wisedome, a good understanding have all they that do thereafter, his praise endureth for ever.

ECCLES. 12. vers. 1.

Remember now thy Creator in the dayes of thy youtb, while the evill dayes come not, nor the years draw nigb when thou shalt say, I have no pleasure in them.

1 KINGS Chapt. 18.

Vers. 25 Therefore now Lord God of Israel, keepe with thy servant David my Father that thou promisedst him, saying, there shall not faile thee a man in my sight to sit on the Throne of Israel, so that thy Children take beed to their way, that they walke before me, as thou hast walked before me.

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Vers. 26 And now, O God of Israel, let thy word (I pray thee) be verified, which thou spakest unto thy servant David my Father.

Vers. 27 But will God indeed dwell on the earth? Behold, the Heaven, and Heaven of Heavens cannot containe thee, how much lesse this house that I have builded!

Vers. 28 Yet have thou respect unto the Prayer of thy servant, & to this supplication, O Lord my God, to hearken unto my cry and to the prayer which thy servant prayeth before thee this day.

Vers. 29 That thine eyes may be open to this house night and day, ever toward the place, of which thou hast said, my name shall be there: that thou maist hearken unto the prayer which thy servant shall make toward this place.

The Creed in twelve Articles.

1. I beleeve in God the Father Almighty, maker of heaven and Ea [...]th:
2. And in Jesus Christ his onely Son our Lord:
3. Which was conceived by the holy Ghost, borne of the Virgin Mary:
4. Suffered under Pontius Pilate, was crucified, dead and buried, he descended into Hell:
5. The third day he rose againe from the dead:
[Page 5]6. He ascended into Heaven, and sitteth on the right hand of God the Father Almighty:
7. From thence he shall come to judge the quick and the dead:
8. I beleeve in the holy Ghost:
9. The holy Catholicke Church, the Communion of Saints:
10. The forgivenesse of sins:
11. The resurrection of the Body:
12. And the life everlasting.

Amen.

The Commandements in a Preface and ten Precepts.

And God spake all these words, saying: The Preface.

I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage.

1. Thou shalt have no other Gods before The Precepts, or Commandements themselvs. me.

II. Thou shalt not make unto thee any graven Image, or any likenesse of any thing that is in the Heaven above, or that is in the Earth beneath, or that is in the water under the Earth. Thou shalt not bow downe thy selfe to them, nor serve them: For I the Lord thy God am a jealous God: visiting the iniquity of the fathers upon the Children unto the third and fo [...]rth generation of them that hate [Page 6] me. And shewing mercy unto thousands, of them that love me and keep my Commandements.

III. Thou shalt not take the Name of the Lord thy God in vaine: for the Lord will not hold him guiltlesse that taketh his Name in vaine.

IV. Remember the Sabbath day to keepe it holy: Six dayes shalt thou labour and doe all thy worke. B [...]t the seventh day is the Sabbath of the Lord thy God: in it thou shalt not doe any work, thou, nor thy Sonne, nor thy Daughter, thy man-servant, nor thy maid-servant, nor thy cattell, nor thy stranger that is within thy gates. For in six dayes the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed i [...].

V. Honour thy Father and thy Mother: that thy dayes may be long upon the land which the Lord thy God giveth thee.

VI. Thou shalt not kill.

VII Thou shalt not commit adultery.

VIII. Thou shalt not steale.

IX. Thou shalt not bear false witnesse against thy Neighbour.

X. Thou shalt not covet thy neighbours [Page 7] house, thou shalt not covet thy Neighbours wife, nor his man-servant, nor his maid-servant, nor his Oxe, nor his Asse, nor any thing that is thy Neighbours.

The Lords Prayer in a Preface, six Petitions, a Confirmation, and a Conclusion. The Preface. The Petitions.

OƲr Father which art in Heaven, 1. Hal lowed be thy Name. 2. Thy Kingdome come. 3. Thy will be done in Earth as it is in heaven. 4. Give us this day our dayly Bread. 5. And forgive us our debts, as we forgive our Debtors. 6. And lead us no [...] into Temptation, but deliver us from evill:

For thine is the Kingdome, and the Power, The Confirmation. and the glory, for ever. The Conclusion.

Amen.

[...]race before meat.

BLessed God, the Father of all blessings and God of all comfort and consolation, blesse us and the Creaturs whatever now provided for us: so fill both our bodies and soules with good, that both may abound in all goodnesse to thy only glory, and both their good, through Jesus Christ our Lord, to whom with thee and the holy Spirit be all honour and glory, for ever.

Amen.

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Grace after meat.

Give us O Lord we beseech thee all thankfull hearts for all thy good graces and benefits what ever now and at all times bestowed on us, that by us and all the faithful for that all thy good thou maist receive all praise and glory, now and for ever.

Amen.

A short Catechisme.

1. Question.

WHat ought to be our chiefest care?

Answer.

To glorifie God. 1 Cor. 10. 31.

II. Q That we may have that Care, and shew forth that glory, what ought we especially to have?

A Zeale. Numb. 25. 11.

III. Q Is Zeale enough to shew it?

A No, we must have also knowledge. Rom. 10. 2. IV. Q That we may have both that zeal and knowledge, what ought we especially to understand and consider?

A The works of God and the Word of God.

V. Q What are the works of God?

A The world and all things therein contained.

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VI. Q Doth [...]bat glorifie God?

A Yes. Psal. 19. 1, 2.

VII. Q Why would he have his works to glorifie him?

A That we might be without ex cuse. Rom. 1. 19, 20.

VIII. Q What is the Word of God?

A The holy Scriptures of the old and new Testament, commonly called the Bible.

IX. Q Why ought we to understand and consider that Word?

A That we might have a certaine rule to go by.

X. Q Have we a certaine rule in that Word?

A Yes. Is. 8. 20.

XI. Q What especially teacheth that Word?

A The Knowledge of God and our selves. 2 Tim. 3. 16, 17.

XII. Q What ought we to know of God?

A Two things especially.

XIII. Q What be they?

A First, what he is: secondly, what he hath done.

XIV. Q First, what is God?

A He is a Spirit. Jo. 4. 24.

XV. Q Secondly, what hath God done?

A He hath made all things. Gen. 1. [...].

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XVI. Q What ought we to know of our selves?

A Three things especially.

XVII. Q What be they?

A First [...] what we were: Secondly, what we are: Thirdly what we shall be.

XVIII Q First then, what we [...]e we?

A At our first Creation when God made man and all things, he and they all Gen. 1. 31 were good. ^k.

XIX. Q Secondly, what are we?

A Since that our first Parent Adams Gen. 6. 5. Ro. 6. 23. fall, evill 1: And unlesse by Grace renewed subject to death. ^m

XX. Q Thirdly, what shall we be?

A At the last day, the generall Resurrection of all Mankind, they by grace Mat. 25. 34. renewed shall be blessed in Heaven'n: they that continue in sin shall be accursed in Mat. 25. 41. Hell. ^o

XXI. Q Well, but what was Adams sin to us?

Rom. 5. 18. 1 Cor. 15. 22. A We sinned in him. p

XXII. Q How then can we be redeemed from that his guilt?

A By Jesus Christ.

XXIII. What or who is Jesus Christ?

A The Sonne of God, and Saviour of man.

XXIV. Q Why must we be redeemed by Jesus Christ?

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A Because the sin of man was against God, God that is also man, as Jesus Christ was and is must make the satisfaction.

XXV. Q Are there more Gods then one?

A No, there is but one God, but there are three Persons in the Godhead.

XXVI. Q What are those three Persons?

A The first the Father, the second the Son, and the third the holy Ghost.

XXVII. Q How doe you know this?

A My Creed tels me so.

XXVIII. Q What is the Creed?

A The Articles of our Faith.

XXIX. Q Why doe some call it the Apostles Creed?

A Because some say the Apostles compos [...]d it.

XXX. Q What doe you think, who composed it?

A It is uncertaine.

XXXI. Q Why then is it r [...]ceived?

A Because whoever composed it makes no great matter, but being of old received and certainely containing the sum or grounds of Christian Religion comprised in the Gospell of Christ, it is therefore received.

XXXII. Q How many be those Articles of it?

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A According to the number of the twelve Apostles, twelve.

XXXIII. Q What be those Articles?

A I beleeve in God, &c.

XXXIV. Q What is Faith?

A A certaine confidence in, and dependance on Jesus Christ. Eph▪ 3. 12.

XXXV. Q Why need we that confidence and dependance on Jesus Christ?

A Because we are sinners, and none but he bare those sins. Heb. 9. 28.

XXXVI. Q What is sin?

A A transgression of the Law. 1 Jo. 3. 4.

XXXVII. Q What is that Law?

A The Commandements of God.

XXXVIII. Q How many Commandments are there?

A Ten in two Tables. Deut. 4. 13.

XXXIX. Q Which be the Commandments?

A I am the Lord thy God, &c.

XL. Q What learne you by these Commanmandements?

A My duty towards God, and my duty towards my Neighbour.

XLI. Q What is your duty towards God?

A To love him above all things. Mat. 22. 37.

XLII. Q What is your duty towards your Neighbour?

A To love him as my selfe. Mat. 22. 39.

XLII. Q Well but can you exactly keepe them in every point?

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A No, but I dayly breake some one or other of them in thought, word and deed. Psal. 14. 1. 3. And breaking but one, I am guilty of all. Ja. 2. 10.

XLIV. Q How then to any purpose can you keepe any of them?

A I must labour what I may to keepe them.

XLV. Q Why must you labour to keepe them?

A Because they are the rule prescribed of God.

XLVI. Q Well, but being as you say not able to keepe them as you ought, how ought you to vindicate your miskeeping?

A By Repentance.

XLVII. Q What is Repentance?

A Hearty sorrow for sins past, and purpose of amendement of life for time to come. Act. 26. 20.

XLVIII. Q But, can you thus repent of your selfe?

A No, but that also is the gift and goodnesse of God: Ro. 2. 4. and we must pray for it. Act. 8. 22.

XLIX. Q What is Prayer?

A A calling upon God through Jesus Christ.

L. Q Have you any rule for Prayer?

A Yes, the best and most perfect patterne [Page 14] of Prayer, the Lords Prayer.

LI. Q What be the words of the Lords Prayer?

A O [...]r Father which art, &c.

LII. Q How many parts hath this Prayer?

A Foure.

LIII. Q VVhich or what be they?

A First, a Preface, secondly, the Prayer it selfe, thirdly, a Confirmation, and fourthly, a Conclusion.

LIV. Q VVhich i [...] the Preface?

A Our Father which art in Heaven.

LV. Q VVhich is the Prayer it selfe?

A The six Petitions. As hallowed &c.

LVI. Q VVhat is the Confirmation?

A For thine is the Kingdome, &c.

LVII. Q VVhich is the Conclusion?

A Amen.

LVIII. VVhy must we pray?

A Because a good meane tis to increase faith. Luk 17. 5.

LIX. Q Are there no other means to increase it?

A Yes.

LX. Q VVhat be they?

A The Sacraments. Rom. 4. 11.

LXI. Q How many Sacrament [...] be there?

A Two.

LXII. Q VVhich be they?

A The first Baptisme: Jo. 1. 26. the second the Supper of our Lord. Luke 22. 19, 20.

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LXIII. Q What is a Sacrament?

A An outward and visible signe or seale of an inward and spirituall grace. Rom. 4. 11.

LXIV. Q VVhat is the outward signe or seale in Baptisme?

A Water. Act. 10. 47.

LXV. Q VVhat is the inward and spirituall Grace?

A Remission of sin. Mar. 1. 4.

LXVI. Q VVho are to be baptized?

A Beleevers. Act. 8. 37, 38.

LXVII. Q VVhat is the outward signe or seale in the Lords Supper?

A Bread and Wine. Luke 22. 19, 20.

LXVIII. Q VVhat is the inward and spirituall grace?

A The benefits and deserts of Christs death and passion. [...] Cor. 11. 24. &c.

LXIX. Q VVho are to receive this Sacrament?

A Beleevers baptized.

LXX. Q VVho instituted these Sacraments?

A Christ himselfe. Mat. 28. 19. Luke. 22. 19. 20.

LXXI. Q VVho are to administer them?

A Ministers lawfully thereunto called. Heb. 5. 4

LXXII. Q VVhy ought we thus to have faith? and to shew forth works of faith, to pray, and to receive the Sacraments, &c.

[Page 15]

A That we may obtaine Salvation. Act. 16. 30.

LXXIII. Q VVhat is Salvation?

A It is next to Gods glory, the chiefe end of mans endeavours. Psa. 73. 24, 25l

LXXIV. Q And what is that end?

A Eternall life. Jo. 5. 39.

LXXV. Q. VVhat is eternall life?

A An everlasting living with God in glory. Psal. 73. 24.

A plaine and easie Method teaching to read and write.

WE are all created for the glory of God, and all for the good also of one another. When it behoves us all therefore, as tending that glory, and to promote that good, to use still our best endeavours for both. Not onely them of yeares and knowledge themselves to goe on, to grow in favour with God and men, but to informe also and instruct their Children and Servants, and them whoever more rude and ignorant, how also to attaine knowledge, which cannot better be done, then first by teaching them to read, and secondly by instructing them in the grounds and principles of Religion. Both which may easily and at once be [Page] [Page]

The Great Letters

Engl: ABCDEFGHIKLMNOPQRSTVWXY

Ro: ABCDEFGHIJKLLMNOPQRSTVWXYZ

Ita: ABCDEFGGHIKLMMNOPQRSTVWXY

The smale Letters of all Sortes

Eng: abcddeeefgghiikkl ll mnoppqrrsstvuwxxyzz

Rom Aabcdefghikl ll mnoppq qu rr stvwxys ss [...] cō m̄ m o

Ita Aabcdefgghiikl ll mno oo ppppq rrsst tt v tt w x x yyzz

[Page]

Secretary hand

Come yee children hearken vnto me

I will teach you the feare of the Lord

Romane Hand

Let vs heare the conclusion of the whole matter Feare God & keepe his commaundements for this is the

Italian hand

The feare of the Lord is the begining of wisdome, a good vnderstanding [...]aue all they y ^t oor ^• his commandemen ^ts his prayse endureth for ever. [...]. B.

Mixt hand or bastard Secretary

Remember now thy creator in y ^e dayes of thy youth while the euell dayes com not now y ^e yeares [...] nigh, when thou shalt say I haue noe pleasure in the:

[Page] [Page 17] done, when by teaching them to read, they make those grounds and principles the lessons of their instructions. Which grounds & principles are not only always the consequents of reading, but may be instilled into them also that cannot read. And therefore not only Ministers in their Parishes, and Schoole-masters in their Schooles are thus to informe in these grounds and principles, but Masters also and Mistresses of families, as a great part of their bounden duty to do good service are bound to informe their Children and Servants: who shall doe well to proceed in this or the like manner.

For children, when once they begin to speak, to begin then presently to instill into them these grounds and principles. And whereas too too many make ill and idle words their first and familiar instructions, let the more godly informe them in them good and profitable, and make those weaklings that begin to speak and those others whoever more rude and ignorant that can speak, but cannot yet read, familiar with better words, as the name of God, and of Christ, and of the holy Ghost, and of Sin, and of Death, and Hell, of the Resurrection, and Heaven, and Glory, and the like. Of God how he made us & [Page 18] all the World, of Christ how he redeemed us, when by sin made bond-slaves to death and hell, who by his glorious resurrection shall raise up the godly to inherit with him Heaven and Glory. And then of the holy Ghost, who sanctifieth us, and endues us with graces competent in the merits of Christ to attaine that glory. Which like familiar and timely instructions will kindle in them a love of God and of Christ, and a study of doing that which is good: and also an hatred against sin and evill. And to that end let them by little and little teach them even without book to pronounce the Creed, the Commandements, and the Lords Prayer. And then after they can say them by heart and without booke, to tell them how many Articles are in the Creed, how many Commandements there are, how many Petitions in the Lords Prayer, and to pronounce them distinctly one from another, both in their order, and out of order: so as they may not only be able to say this Article, or this Commandem [...]n [...], or this Petition is the first, and this the second, and this the third, and so forth: but this is the sixt, or this the third, or this the first, and so forth. When it may not be amisse even without book to teach them the names [Page 19] of the letters in the Alphabet, as a, bee, cee, dee, &c. and how to number, as one, two, three, four, &c.

When while you are thus teaching them this, by this or the like Alphabet here before set downe, may you bring them to read, which even naturally is the desire of most: and that which when men come to the knowledge of themselves and cannot read, wish even too late that they had bestowed even a great deale more paines and cost to attaine it, then this timely endeavour may doe. Which at first by a provident foresight and diligence is attained even with pleasure, and little paines, and lesse expence: the expence but the buying this or the like little book, which Masters and they more rich may out of charity buy and give unto poor children and Servants. When next themselves, or if they cannot, some other of their children and servants, or some godly Neighbour neer by, that can read, though but a little, may by little and little teach the rest, yea even their own Parents or Masters, that having so much neglected this great good, may not be ashamed yet to learne. And that by bestowing were it but even a quarter of an hour in a day for two or three months, in which time a but [Page 20] indifferent capacity, (come to some discretion) may perfectly read. Which they may the better doe by observing this Method.

First, to learn to know the letters within booke, as they had been taught before without booke to name them. And also the Figures, and the Numerall Letters, to be able to say both of the great and small Letters wherever they see them, that this is a, or this is el, or this is pee, &c. And then of the Numerall letters that this stands for one, this for five, this for ten, &c. of the Figures that is two, this four, this six, &c.

Secondly, to know and shew which are Ʋowels, which Consonants, so as when ever they see a Word they may be able to say there be so many Ʋowels in it, and so many Consonants.

Thirdly, to learne to spell, first a Syllable, which may perhaps be or make a word and then after a word which may perhaps have many Syllables. When they have learnt all this, you may doe well to acquaint them with the points or marks, or stops in reading, which are these fix before set downe in the Alphabet. Where you must first give them their names as before annexed to their markes: so as when seeing any of them the Learner may [Page 21] say that this Crooke (,) is a Comma, or little or short point, where is to be made a short stop in reading: These two pricks (:) a middle distinction, where to stay a little longer: This one Pricke (.) a full point, where one may take breath or end a period: This point with a crooke over it (?) a note of Interrogation, where a question is asked: This point with a downeright line over it thus (!) a note of admiration, which is but as a short stop, and at which the pronunciation must be of the words next going before it, as with wonder. And those two crooked lines () a note including a Parenthesis, or inclosing a sentence between them, which sentence taken away or left out, the sense yet would remaine intire. When also you may tell them the meaning of those markes at the end of the small letters, as how &. &. &. are all but one and the same, each answering to each sort of letters, and stand for And, and is called and by it selfe: and that set with a cafter it as &c. &c. &c. is then used when any thing remains unset downe, or is understood to follow though not set downe, and is called and the rest, or and so forth. As also of the double letters teaching them to know and read them, being that to be thus joyned [Page 22] together, they doe somewhat differ from the rest. As also in the written Copy to tell them the differences betweene the letters two of a sort in the Alphabet of small letters: that excepting the two errs (r r) both in print and writing used promiscuously, as also the esses in both the Roman and Italian, this (s) is used in the beginning or middle, never at the end of a word, and this (s) is promiscuously used in all places, beginning, middle, end, as you see good) the first is ordinarily to be written at the beginning and in the middle of a word, the latter only still at the end of a word. Let them keepe to these set formes of letters, till they can perfectly write according to these Coppies in either hands: and then they may easily vary and write mixt hand, in such other letters as are used in writing, if (though this be enough) they would be further masters of the Pen.

This learnt, you may proceed, and shew them some sentence or other, or some two, three or more sentences together, that have in them all these, as that of 1 Kings Chapt. VIII. in the fourth page before, where you may shew and pose them in most of all these pertic [...]lars. Where you have most of all the letters of [Page 23] the Alphabet, some of the Figures at the beginning of each verse, some of the Numerall letters in the number of the booke and Chapter: and all the before mentioned Points and marks. This let be your practice a while, till they can exactly know and understand thus much.

Then for their first exercise to read, you may make use of that peece of Scripture you thus posed them in: or choose some other easie and short sentence, as some one or other of them set downe in the third page before that Scripture, as, Come ye children, &c. or Let us heare the conclusion, &c. or The feare of the Lord is the beginning of wisedome, &c.

When and wherein be not too pressing to teach them too much at once: nor let them shufflle it over by halves. But go on by leisure three or foure words at most at a time: and them well learnt and understood before you go any further. Then when those three or foure words are so well learnt: go on to three or four more, till in that manner you have gone through the whole sentence. These with one, two or three sentences thus well learnt, may you proceed with them to that Scripture, or rather if you will to the Creed, or Commandements, or Lords prayer: and then after [Page 24] to some Psalme or what other Chapter or peece of the Bible, or what other English booke you will. And observing this Method, first taking three or foure words, then a line or a verse, then a page, then a leafe as their capacities and delight will follow it, they will in a short time become perfect Readers. And so even while Children have obtained that precious Jewel, that many old folkes that want it, would in their mindes give all they are worth for.

Now all this in some measure well performed, may you goe on to propose unto them the learning of some plaine and easie Catechisme: or rather indeed between whiles in the learning to read, let Children and Servants, though as yet they cannot read, being come to some knowledge, be taught to answer without book to the questions in this before or the like short Catechisme: and so without booke learne it, as they may instruct one another, one by questioning, and another by answering.

Instrustions for the Teacher.

Which short Catechisme being thus learnt, may you doe well next to proceed [Page 25] to this or the like exposition of it. That so you may not onely have the direct Questions and Answers as before in that Short Catechisme, but to the better opening to the understanding thereof, by further Explications teaching the meaning of them. And that too by way of Question and Answer, here and there inserting some other both Questions and Answers, that may make to the better explaining the former.

When now in this Exposition where need is you may enlarge your selfe as occasion serves upon the Question or Answer, producing proofes of Scripture for your Expositions: and causing still the Learner where need is to repeat still the proof, set downe before in the Margent, for his answer. Which you may omit till you come to this or the like Exposition, which you may use for that purpose: and which I have set downe but only by quoting the place without the words, that both the booke might not grow to any great bulk, (it being necessary that every Learner should have one) and also, that by searching for it in the Bible (one whereof if their ability may not reach to more, may serve in one family) the Learner might the better presse it in his memory. Or if [Page 26] he can write (which I would advise you also to encourage your Learne [...]s to, and to that end, as in print, so immediately before the Catechisme, have I caused also to be inserted an Alphabet of the most usuall written hands, & the same sentences of Scripture teaching to write) that in a leafe of Paper, set betweene every leaf in this booke, or otherwise in a peece of paper for the purpose, he may write down every proofe.

A brief Exposition of the former Catechisme with here and there some short Explications, the Teacher may acquaint his Learner with.

1. Teacher.

HAve you learnt your Catechisme?

Learner.

Yes.

2. T.

Come let me examine you, and see whither yea or no, you understand what you have learnt. What understand you by the word Catechisme?

An Instruction by way of question and answer.

[Page 27]

Explication.

Catechisme is originally a Greek word and signifies by word of mouth, by way of question and answer the first instruction or institution of the more ignorant in any kind of doctrine. In the Church of God the institution in the Rudiments of Religion.

3. T.

Is this like instruction necessary?

Yes, most necessary.

4. T.

How prove you that?

Many wayes it may be proved: by these two especially. First, God will have all to understand and come to the knowledge of the truth of Religion 1 Tim. 2. 4. Secondly, Catechising is the readiest way to teach the grounds of Religion, without which bootlesse it is to thinke to build up that truth, or to come to the knowledg of it.

5. T.

Say, for little Children it be necessary, and them more rude and ignorant: yet for great eloquent and more knowing men and Women it may seeme not to be so necessary.

Yes for them too, if otherwise great and eloquent and knowing in humane learning, they be not learned in the truth of God, as may be proved by the example of Theopbilus a Noble man Lu. 1. 4., who disdains [Page 28] not the instruction of Luke▪ And Apollos an eloquent man Act. 18. 24. & 26. that condiscends to the instructions and expositions of Aquila and Priscilla.

6. T.

You said in your answer to our first question, that our chiefest care ought to be to glorifie God. How prove you that?

By that of St Poul 1 Cor. 10. 31., which intimates in all our doings our chiefest care of Gods glory.

7. T.

Then next in your answer to our second question, to have that care and shew forth that glory, you said we ought to have zeal: How prove you that?

By the example of Phineas Numb. 25. 11., who by his zeale in slaying Zimri and Cosbi, that by their lewdnesse had dishonoured God, turnes away the wrath of God from Israel: for which Vers. 12. God gives him his Covenant of peace, testifying thereby the approbation of zeale to set forth his glory.

8. T.

What is zeale?

An earnest and great care that one hath to doe a thing.

9. T.

Then againe in answer to our third question, you said that even that zeale was not enough to shew forth that glory: but that we must have knowledg [Page 29] too. Doe you still hold that assertion?

Yes. And I can prove it too?

10. T.

How can you prove it?

By that of St Paul to the Romans Rom. 10. 2., where well it was that they had zeale of God, but it was not well enough wanting knowledge.

Explicat.

Ignorance God cannot away with: though one may be zealous in his service, yet truly to performe the service he must be knowing too: and therefore to direct both that zeale and knowledge, that both may be right in the service, are we to consider the works of God and the Word of God, both good rules to direct to Gods glory.

11. T.

How are the Workes of God the rule?

The Psalmist shews it. Psal. 19. 1, 2.

12. T.

How doe they declare his glory?

Why being a goodly and glorious frame, it shews the glory of the Workman that made it, who was God.

13. T.

You said in your answer to our seventh question that God would have his works to glorifie him, that we might be without excuse. How prove you that?

By that of St Paul Rom. 1. 19, 20. where speaking of the Gentiles that otherwise know not God, the Apostle proposes (as a rule to [Page 30] prove his power and God-head) the workes of God, and so that they might be without excuse, saith he.

14. T.

What meanes he by that being without excuse?

That so glorious a frame, that shews both the glory and goodnesse of God, could not but condemne the wickedness and ingratitude of man.

15. T.

But (though as to his condemnation this may make him without excuse) is this a rule sufficient for his salvation?

No.

15. T.

How prove you that?

By that of Paul to the Corinthians 1 Cor. 1. 21.

Explic.

The knowledge of God by the Creature, is that more weake and imperfect, and may availe so as to set forth the glory of God, and make man without excuse as to well or ill doing: but as to the atttaining of Salvation, he must have yet a stronger and more perfect knowledge, and a better rule to goe by then the book of Nature, to wit, the booke of the Scriptures, which is as you answered to our Ninth question our certain [...]le to goe by.

16. T.

Well, but how prove you that to be the certain Rule?

[Page 31]

By that of Isaiah Is. 8. 20.

17. T.

Why, would God have the booke of nature first, and then after the booke of the Scriptures to be thus the Rule?

That finding nature thus to direct to this truth, we might the better beleeve the Scriptures.

18. T.

You said In your answer to our eleventh question that the Scriptures teach the knowledge of God and our selves. How prove you that?

Out of that of St Paul 2 Tim. 3. 16, 17.

19. T.

What meane you by that Inspiration of God?

The Dictates and directions of the holy Ghost.

20. T.

What by Doctrine, Reproofe, Correction, Instruction in righteousnesse?

The method the Scriptures teach to traine up men to God and goodnesse.

21. T.

What where he saith, that the man of God may be perfect?

That nothing be wanting for his good and godly information.

Explic.

This shews the perfection of the Scriptures, that though Nature may informe against evill, yet for perfection in goodnesse the knowledge of the Scriptures is [Page 32] necessary, Nature being the more imperfect Rule, this of the Scriptures that infallible.

22. T.

You said in your answer to our fourteenth question, that God is a Spirit. What proofe have you for that?

That of Christ himselfe Jo. 4. 24..

Explic.

There are other Spirits, as the Angels, they are said to be spirits Ps. 104. 4 Heb. 1. 7., and there are spirits of Devils Eph. 2. 2. Re. 16. 14. and the like: but they all with all things else but God are Creatures, that of some other have their being Pro. 16. 4., God is the Creator that hath his being of himselfe Ex. 3. 14.. They all were made in time and finite substances, God is infinite Job 11. 7, 8, 9. and Eternal [...] Deu. 33. 27. Psal. 90 2.. They are changeable, as the Angels at first Jude. 6., the Devil ever since 2 Cor. 11. 14.. But God is unchangeable Mal. 3. 6 Jam. 1. 17. They are some good Heb. 12. 23., some evill Lu, 7. 21: some lying 2 Chro. 18. 20, 21.. seducing 1 Tim. 4. 1. spirits, God is alwayes and altogether good Ps. 52. 1. true, righteous Ps. 19. 9.. And the like other Attributes hath God, as properly essentiall to him, as that he is holy Ex. 15. 11., just 2 Chro. 11. 6., mercifull Ex. 34. 6, and the like other excellencies of good, that no other hath but by donation from him Ja. 1. 17..

23. T.

You find in your answer to our fifteenth question that God made all things. How prove you that?

[Page 33]

Proofes there are sufficient for that in the whole Gen, 1, first Chapter of Genesis.

24. T.

How prove you that he made all good?

Why the same proofe may serve for that too ^k. Gen. 1. 31

25. T.

Can you thence as you answer to our eighteenth question prove that he made us all at first good? when as the Prophet David saith we are all evill Psal. 14. 1. 3..

Yes that I can.

26. T.

Tell me how?

Why that last cited place Ge. 1. 31 saith, God saw all that he had made, and that all was good.

27. T.

But what is that all to us now?

We were then good in Adam that was then made, as afterwards I answered to your one and twentieth question, in him we became evill Rom. 5▪ 18..

28. T.

But is there no evill in us but that?

Yes: that is as the fountain-head of evill, called by some Originall sin, and as still whatever ill thoughts, ill words, and ill actions are as the streames that flow from that fountaine, and called actuall sins. And thence is it, as we answered to your nineteenth question that I said that in [...]hat our first Parent Adams fall we are all [Page 34] evill, and for that subject to death Rom. 6. 23..

29. T.

How prove you that we are so evill?

God that tels nothing but truth, tels us so Ge. 6. 5..

30. T.

How prove you that for that evill we are subject to death?

So saith S ^t Paul Ro. 6. 23..

Explic.

Where by Death is meant not onely as the consequent of sinne, the dissolution of soul and body here, but as also the consummation of it, the damnation of both hereafter. Which, however some in mercy by grace and Repentance may avoid that fatall destruction, yet might be the just stipend of all the wicked off-spring of Adam, though living thousands of yeares after him; God no otherwise dealing with them then as we use to doe with Vipers, kill them not only for the breed sake coming of a pestiferous generation, though otherwise having as yet done no evill, yet for the ill they when occasion serves will surely doe. That issuing from that unsavory fountaine cannot but be insipid waters, so as though damned we have no just cause to complaine of God, receiving thereby but the stipend of our sin.

31. T.

You said in your answer to [Page 35] our twentieth question that the last day, the generall Resurection of all mankind, they by grace renewed shall be blessed in heaven, they that continue in sin shall be accursed in hell: What proofes have you for that?

First, that they by grace renewed shal be blessed, that of Christ Mat. 25. 34., and that they that continue in sin shall be accursed, that also of him Mat. 25. 41..

Explic.

Where by Heaven is meant the joyfull vision and enjoyment of God, and the company of the blessed Saints & Angels professors of the Gospell of Christ. And by Fire is meant not only Hell torments and the unwelcome company of the Devill and his brood, Infidels and ill Livers that regarded not the Gospell of Christ, but as it were trod underfoot the son of God: but also as torments yet more fatall and insufferable, the for ever losse of Heaven and the blessed vision of God and his chosen. No hell to an ingenuous minde being more horrid then the losse of Heaven.

32. T.

Well, then you say there shall be a Resurrection: what meane you by the Resurrection?

After our departure hence and a [Page 36] dissolution of both soule and body, the soule to the place appointed of God for it, and the body to the dust, that the body shall againe rise at the last day, and be united, every body to his owne soule to enjoy the good or the evill appointed for them.

33. T.

How then say some as the Saduces, that Luk. 20. 27. 1 Cor. 15. 12. there shall be no Resurrection?

They are much mistaken, it is an Article in my Creed, to beleeve the Resurrection of the dead: St Paul in that place 1 Cor. 15. 13. &c. presently, hath infallible Arguments for it.

Explic.

Resurrection is from a Latin word that signifies to stand up or arise again, used diversly in the Scriptures, as sometimes for the immortall life Ph. 3. 11, deliverance from danger 2 Cor. 1. 10., A new birth in Christ Col. 3. 1., which is a resurrection from sin to holinesse and called Rev. 20. 6. the first Resurrection: on which the second death, that is damnation, hath no power, and the like. B [...]t hereby is meant that deliverance up of the dead Rev. 20. 13, which is a Resurrection [...] the dead bodies of all that dyed, to be judged every man according to his works, at that great and generall day the day of judgement: a Resurrection [Page 37] of the flesh according to that faithfull knowledge of Job Job. 19. 26. 27. that though dying, or by death made Wormes meat, yet againe in his Flesh, with the very same eyes he then had he should againe (meaning at this Resurrection) [...]ee God

34. T.

You say out of that of St Paul Ro. 6. 23 that the wages of sin is death, and in your answer to our one & twentieth question that we all finned in Adam: How can we then be freed from the death of sin?

Why that I told you in our answer to y [...]ar two and twentieth question, that it is by Jesus Christ.

35. T.

How prove you that?

Why, those places before cited Ro. 5. 18 1 Cor. 15. 22. prove it.

36. T.

All finned in Adam, and if all be made alive in Christ, then are none subject to death.

True it is all finned in Adam, but they all that are made alive in Christ, are only Beleevers, all that are made alive, are made alive in him, but they all are onely such as beleeve in him.

Explic.

Salvation in Christ is offered to all Mat. 11. 28. though none lay hold of it but the chosen: when though he was a sufficient satisfaction for all: yet was he efficiently satisfactory [Page 38] onely for them Jo. 18. 9. Where though but the chosen are saved, yet in that Salvation (though perhaps but of a few in comparison of the damned) doth mercy yet prevaile against justice: and more it is that one is saved by his merit, then that thousands dye by their owne merits. And that in as much as possible it is that all without him may be damned, and though but one saved, that impossible is that salvation of that one but by him.

37. T.

You said in answer to our eight and twentieth question, that the Articles of our faith are called the Creed: What mean you by that word Creed?

The sum of our Faith.

Explic.

Creed is an Appellative from a Latin word that signifies to beleeve: whence we take the thus naming of the summe or symbol of our Faith, Creed. Which in sum is distributed unto these three parts, as some divide: First, of God the father and our Creation: secondly, of God the Sonne and our Redemp [...]ion: Thirdly of God the holy Ghost and our sanctification. Other some make foure parts of it, by dividig this [...]hird into two parts, making that of God the holy Ghost one, and Gods holy Catholicke Church, [Page 39] with the Articles that follow the other. Both making up but the same in sum, and that as we have said, the sum of our Faith.

38. T.

In your definition of Faith you said in answer to our foure and thir [...]ieth question that it is a certaine and sole dependance on Jesus Christ. How prove you that?

By that of St Paul Eph. 3. 12.

Explic.

Faith is diversly taken, as for Constancy and Fidelity in keeping promises Ro. 3. 3. for the Doctrine of the Gospell Ga. 1. 22. the profession of any kind of Religion Ro. 1. 8. and the like. And is a perswasion or assent to any purpose. And in Scripture is four-fold, 1. Historicall, as is the Faith of Devils, they beleeve there is a God Ja. 2. 19, and tremble too, at the presence and and power of God, beleeve there is a word of God, &c. but they beleeeve not he is their God, or that Word good for them, &c. which like faith wicked men may have, and have no more faith nor hopes then the Devils 2. Temporary Faith, a degree yet beyond that of Devils and those wicked men, to assent to Gods truth for a time, but in time againe to fall away, typified by that Parable of the seed that fell in stony ground Mat. 13. 20. 3. Faith of Miracles, which is a perswasion [Page 40] that God will doe miracles in the now worke of our salvation, which is a perswasion of ill men, and a perverse generation are they that after so glorious a light of the Gospell, will besides the promises of the Gospell now seeke unto God for a Miracle Mat. 12. 38, 39.. 4. Justifying Faith which is as you have said, a certaine and sole dependance upon Jesus Christ, an assent to God and his Word, that he is our God, and his Word good for us, that in Jesus Christ we have peace with God, will without any miracle by the sole guidance of his Word, not only beleeve, nor only beleeve for a time, but will in this holy perswasion live and dye.

39. T.

What faith is there meant?

Justifying faith.

40. T

How prove you our salvation by Jesus Christ?

Because as we answered to your five and thir [...]ieth question, he bare o [...]r sins.

41. T.

How prove you that he bare our sins.

Out of that of St Paul Heb. 9▪ 28..

42. T.

Why, could no other doe i [...]?

No, no man else b [...]t the man Christ Jesus.

43. T.

How prove you that?

By those two places of Poul 1 Tim. 2. 5. Rom. 5. 6.: both [Page 41] which places shew him alone our Redeeme [...], that he bare our sins, freeing us from the guilt of them, which none others strength could doe.

44. T.

You said in answer to our six and thirtieth question, that sin is a transgression of the Law: how prove you that?

By that of St John 1. Jo. 3. 4.

45. T.

What is that transgression of the Law?

A breach of Gods Commandments?

46. T.

Where in consists that breath?

In committing what they forbid: and in omitting what they require.

47. T.

You said the Commandements are ten in two Tables: How prove you that?

They are ten, as we read in the Law, Deut. 10. 4. and in two Tables in the verse next before, or both together in Deut. 4. 13 that one verse or place q.

48. T.

Where are they written or repeated at large?

In the twentieth Chapter of Exodus, where it is said, And God spake, &c. from the first verse of that Chapter downe to the eighteenth verse.

49. T.

What meane you by those two first verses, And God spake all these, &c. Are they part of the Commandements?

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No: but they are the Pr [...]face to them.

50. T.

What learne you from that Preface?

That God is the Author of them, and so they are Gods Commandements.

51. T.

But God there speakes to the Jewes and of their freedome from Egypts bondage: what is all that to us?

Yes, it is spoken as to us too: that freedome from Egypts bondage by Moses, being a Type of our freedome from sinne by Jesus Christ.

52. T.

Why, but will Christ have us keepe the Commandements?

Yes, all that will testifie the [...]r love to Christ, must keepe the Commandements Jo. 14. 15.: all that will seeme truly to know God, must by keeping the Commandements shew that knowledge 1 Jo. 2, 3..

53. T.

Why, you said before that we are saved by Christ, and that he ba [...]e our sins, and before that, that faith was a sole dependance upon him, as if that and no more were requisite to salvation▪ and yet here againe you say we must keep the Commandements.

True it is, as the Prophet saith, the just shall live by his Faith Hab. 2. 4.: but see you what Faith, that is that fertile, no barren [Page 43] Faith, but that emergent by workes Ja. 2. 22.: good faith that is lively and shews it selfe by doing good. For what saith Christ Mat. 7. 21., and how Mat. 23. 3. doth he upbraid those Hypocrites that pretend [...]uch to faith, but shew it not by their workes?

Explic.

Christ frees those that are his from the Curse and malediction of the Law, but not from the Obedience. He bare our sins, not that we should live as we list loosly i 1 Pet. 2. y. 24. and lewdly, but holily and righteously And therefore even predestination unto life by Jesus Christ, ordaines as to the end, so to the meanes that lead to the end Ep. 2. 10. We are not tyed to the curse of the Law, that having finned we might not despaire of mercy in Christ: & we are tyed to the Obedience of the Law that we might not presume to sin and to be saved by him. And therefore well doe you answer to our fortieth question, that the Commandements teach (and may we adde, God expects our obedience of what they teach) our duty to God and our Neighbour.

54. T.

How prove you, as you answer to our one and fortieth question, that our duty twards God is to love him above all things?

Christ himselfe also saith it Mat. 22. 37..

55. T.

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How, as you there answer to our there nex [...] question, that our duty towards our Neighbour is to love him as ourselves?

Christ himselfe also saith it vers. 39..

56. T.

Well, but you say in answer to our three and fortieth question, that you cannot exactly keepe them, but dayly breake some one or other of them. What makes you thinke so?

Why, the Scriptures tell me so Ps. 14. 1. 3.. and if we narrowly examine it our owne Consciences may tell us so too.

57. T.

But being as (you well say in answer to our five and fortieth question:) our Rule prescribed of God, and that we cannot keepe them as we ought: How must we labour to vindicate our miskeeping of them?

Why, that I also told you in our answer to your there nex [...] question, and that is, by Repentance, which is as we said in answer to the next question to that, hearty sorrow for sinnes past, and purpose of amendment of life for time to come.

58. T.

Whence learne you that?

Out of that of St Paul Act. 8. 22..

You cannot do of yourselfe: Tell me why you cannot.

It is the gift and goodnesse of God, [Page 45] as I told you, and we must pray for it?

59. T.

Whence prove you that?

That tis Gods goodnesse out of that of St Paul Ro. 2. 4.: and that we must pray for it, out of that of St Peter. Act. 8. 62.

60. T.

Why, but St Peter there wils Simon to pray for forgivenesse.

True: but we must understand that without Repentance no forgivenesse. Luk. 13. 3, 5. And therefore he had need first pray for that. And that as we said being the gift of God pray for it he must ere he can have it Mat 7. 7.

61. T.

You said in answer to our eight and fortieth question, that prayer is a good meane to encrease Faith: How prove you that?

Out of that we read Luk 17. 5.: where we have a good patterne in the Apostles praying for it, and may shew prayer as said, that good meane.

62. T.

Then next that the Sacraments be also a good meane: How prove you that?

Out of that of Paul k.

Explic.

There are besides these, meanes that might also be instanced in, as 1. holy Fasting and humiliation L [...]. 5. 3.. 2. holy feasting and thanks giving Es [...]h. 9. 17.. 3. I i [...] and religious vowes Ps. 50, 14, [...]. The first when [...]nder some crosse or affliction [Page 46] wanting some speciall blessing Esth, 4, 16, &c,. The second when in blisse and prosperity, having blessings to the full, or freed by some great deliverances r Chro, 29, 10, &c.. And thirdly upon mature deliberation still, as to resolve and vow to pray to God by the first in the one, and to praise him by that second in the other, so in this third to be sure to make performance Ps, 106, 12, 13, 14,.

63. T.

Then that you say in answer to our sixty and first question, there be two Sacraments, to wit, Baptism and the Supper of the Lord: Whence prove you Baptisme?

Our of the Gospell of St John Jo. 1. 26..

64. T.

Whence the supper of the Lord?

O [...]t of that in Luke Luke. 22. 19. 20..

Explic.

Understand these to be Sacraments of the New Testament: and they two onely ordained by Christ, and them two in place of those two more materiall that typified them in the old, to wit, Circumcision and the Passeover. God being the Author of both Heb. 1. 1: both signes of Gods favour to his Church and chosen: and both that have both a signe and the thing signified. True it is there were besides these divers Sacraments under the Law, and diverse from these under the Gospell, as that set Sacrament of the Rainbow Gen, 9, 9,: besides [Page 47] such as the Sabbaths Ex, 31, 13, 27,, the Arke of the Covenant Ex, 25, 10, 22,, washings Le, 14, 8 and the like, though rather Types then Sacraments: two, to wit, Circumcision and the Pascall lambe being the two speciall ones, to both which succeeded these two under the Gospell, to wit, Baptisme and the Lords Supper: they typifying Christ to come, these testifying Christ come.

65. T.

You said in answer to our sixty third question that a Sacrament is an outward and visible signe of an inward and spirituall grace: How prove you that?

by the same Testimony that I prove the Sacraments a good meane to increase Faith Rom. 4. 11., where Circumcision is said to be the outward signe or seale, righteousnesse the inward grace, and the thing signified.

Explic.

The word Sacrament is a borrowed word, and derived foom a word that signifies holy or consecrated, as performed by a holy or solemne Oath, or signifies a Bond or oblation solemnized by an Oath, as was the compact betweene a Captaine and his Soldier, the Soldier by oath bound and promising fidelity to his Captain. And so from that and the like signification this word was brought into the Church of God to signifie holy things: as the oath [Page 48] of fidelity Christian Soldiers take to be faithfull their Captaine Christ, as these Sacraments are.

66. T.

Wh [...]nce as you answer to our sixty fourth question, prove you Water to be the o [...]tward signe in Baptisme?

Out in that of the Acts Act, 10, 47,.

67. T.

And whence, as you next answer to the next, Remission of sinne to be the inward grace?

O [...]t of that in the Gospell Mar. 1. 4..

Explic.

The Sacrament of Baptisme hath its denomination from washing or sprinkling, as with water, which is the outward signe, and signifies that as the body is outwardly cleansed with Water or washing, so is the soul inwardly and spiritually clensed by grace in Christs blood. And it is called the Sacrament of initiation or entrance, or admission into Christs Church, and therefore but once to be received.

68. T.

You said in your answer to our sixty sixt q [...]estion that beleevers are to be baptized: How prove you that?

Out of that in the Acts Act. 8. 37, 38..

Explicat.

Infidels till converted are not to be baptized Act, 8, 12,. And the Children of a Christian Parent is to be baptized Act. 2, 39,: for they because [Page 49] within the Covenant) are also accounted Beleevers.

69. T.

Whence as you answer to our sixty seventh question prove you bread and wine to be the outward signe in the Lords Supper?

Out of that of St Paul 1 Cor. 11. 24. &c..

Explic.

This Sacrament hath its Name of the Lords Supper, from the circumstance of time, when instituted, which was at supper-time, when Christ with his Disciples or Apostles having eaten the Passover, ate his last supper, and signifies, that as the body is really refreshed and nourished with bread and wine, so is the soule spiritually by Christs flesh and blood. And it is called the Sacrament of Nutrition, and therefore oft to be received. Moreover Christ is therein pleased to use a two-fold signe, as some thinke the better by this Sacrament to imprint in our mindes the horrid usage in his death: as not only thereby signifying the breaking of his body, but also the shedding of his blood for us, most certaine signes of his death. At the administration of this which Sacrament is to be seriously noted the Action of the Minister about both, to be sure to put us in mind of that his death, by breaking the [Page 50] bread and pouring out of the wine, how much he was molested for us, how severely used: which might hint unto us the more hatred against sin, the maine cause of that ill usage. And also both he uses to signifie the sufficiently satisfactory offerture of himselfe, that as bread and drinke is a sufficient and due nourishment to the body, so his body and blood spiritually is a sufficient refection for the soul. That his blessing the bread and wine, as thereby shewing the blessing of God by the oblation of his Son for us, by Christ his son in this Sacrament, and the offering of both to the Communicants, the holy offerture of that blessing. Both which they are to take, and to eate the one, and drinke the other, as assured of the energie of that blessing and oblation to Beleevers.

70. T.

Why say you in answer to our sixty ninth question that Beleevers baptized are they to receive this Sacrament?

Beleevers they ought to be that are admitted to either Sacrament, and order requires they be first baptized.

Explic.

If Infidels converted, they may presently after Baptisme, on the first opportunity offered receive also this Sacrament. Though Children of Christian Parents, [Page 51] (though when infants baptized) are not presently so to receive this Sacrament, til come to years of discretion to know that they are beleevers. Where under the Notion of beleevers we comprehend and understand the penitent, them that know their misery by sin, and that but in Christ there is no remedy for it, and by forsaking sins past, and resolving of amendment of life for time to come, and understanding the doctrine of the Sacraments and the like, testifie their desire of like Salvation by Christ, by their receiving this Sacrament.

71. T.

You said in answer to our seventieth question, that Christ himselfe instituted and ordained these Sacraments, How prove you it?

For the Sacrament of Baptisme that of Christ Mat. 28. 19.: and for the Sacrament of the Lords Supper that of Christ: before cited Luke 22. 19, 20..

72. T.

Then next in answer to our seventieth and first question you said that they to administer these Sacraments ought to be Ministers lawfully called thereunto: How prove you that?

O [...]t of that testimony of Paul Heb. 5. 4..

Explic.

Aaron and the Priests were onely ordained [Page 52] to offer sacrifices for sins, those Sacrifices that were Types of these Sacraments: which none may administer but them called as was Aaron and the Priests of God, which must intimate the Ministers of Christ. Besides that as if giving forth the the Rule for it, Christ bid them that preach the Gospell, goe also and baptize Mat. 28. 19.: and where St Paul saith Ep. 5. 26., that Christ sanctifies the Church with the washing of Water by the word: as if also intimating this order that only the Ministers of his word should administer his Sacraments

73. T.

You said in answer to our seventy second question that we ought to have faith, and shew forth, that faith workes of faith, to pray, to receive the Sacraments &c. that we may obtaine salvation: How prove you that?

Out of that Act. 16. 30.: where the Jaylors chiefest care is for that Salvation: when vers. 31. Paul and Silas, that he might have it, bid him beleeve.

74. T.

How prove you salvation to be next to Gods glory, the chiefe end of mans endeavours, as you answer to our seventy third question?

Out of the Psalme Psa. 73. 24, 25., where Davids hope was to be received to glory, which was to be saved: which we must conceive, [Page 53] next to Gods glory his chiefest indeavour, as that of the Fathers in the place before cited Act, 16., and by that comparison of Christ Mat. 16. 30..

75. T.

Then as you answer to our there next question, how prove you that end to be Eternall life?

Out of that place Jo. 5. 39., where the Jews search for Eternall life was their search for this salvation. They might be assured here, that they might live with God hereafter, which living with God is that eternall life, as we answered to that your last question, and prove it by that of David in the Psalme before cited Psal. 73. 24.. By Glory there meaning Salvation as we have said, and by that Salvation the happy end of the godly, that they shall see God and Christ 1 Jo. 3. 2., enjoy them Ps. 73. 24, have fellowship and communion with them Jo. 17. 24., have in soule and body endlesse and everlasting, yea unspeakable, incomprehensible peace and glory Mat. 25. 34. 1 Cor. 2. 9..

Further Instructions for the Teacher.

NOw betweene whiles sometimes, while thus expounding this Catechisme, (instead of those idle tales and [Page 54] lying legends many teach their Children and Servants) may you doe well to delight and also to profit your Learners, to teach them some Stories out of the sacr [...]d Scriptures, which are stories of tr [...]th, and whose applications will be much for edification in holinesse and honesty. As out of the Old Testament, either in words of your owne, or by repeating the Text it selfe, the Story of the Creation, Gen. 1. & 2 Chapt.

1, Story.

God in the beginning made the world of nothing, made man and all the things, birds, bearts and the other creatures for the use and service of man his chiefest creature: and all this in the space of six dayes: placing man in Paradise▪ a pleasant Garden God made and planted for his use and exercise, wherein he might solace himselfe to the glory of God, and his owne good.

Applic.

Which teacheth us the power and providence of God, his orderely disposing all things, his mercy and goodnesse to man. His power that of nothing could make so glorious an Universe as the World is: the Heavens beautified with those radiant and resplendent spangles of Sun, Moon, [Page 55] Stars, and the like: the earth replenished with all sorts of living Creatures. His Providence in his since gracious government and preservation of the things thus made. His orderly disposing of all things, that when in a moment he might as well have made all, takes six dayes time to doe it: as thereby shewing himselfe a God of order, and to teach us thus orderly to dispose of all our doings. And his mercy and goodnesss to man, that all this good he makes for him, which cannot but stir up our readinesse to declare his glory.

Againe you may tell the Story of mans fall, Gen. 3.

2 Story.

The Devill no sooner sees man in his prosperity, then under the shape of a serpent he comes to Eve and tempts her that she might be a meanes to tempt her husband to eate of the forbidden fruit. Which having done, he stirs up the wrath of God, that he packs him out of Paradise & curses the ground for his sake: that instead of the fertile crops of Corne and fruit (for the good and nourishment of man) it with little labour of it selfe at first brought forth, brings forth of it selfe now naught but thornes and thistles, and other noxious weedes to his annoyance. [Page 56] So as he that with pleasure might have dressed his Paradise, must now in the sweat of his face, and with much toyle and t [...]ouble, earne out of the earth his living.

Applic.

Which teacheth us the ready sollicitations of Satan, ever and every wayes labouring to undermine mans happinesse: and how dangerous it is by any meanes to be induced to sin. That sin is the bane of mans prosperous state, spoyles even his every good here, despoyles him of his glory hereafter.

Then againe may you tell them the Story of Cain and Abels first Profession, Gen. 4.

3. Story.

Adam the Lord and owner of all the earth had two sons Cain and Abel, whom he breeds not up in ease and idlenesse, but makes the owne his plow-man, and the other his sheepherd: Abell was a keeper of Sheepe, and Cain was a Tiller of the ground.

Applic.

Which teacheth us the end of our Creation, that God sent us not into the world to be idle, but to be busied in honest imployments.

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And thus of other Stories, as of Dinahs being ravished Gen. 3 4. 2. &c., which may teach Maids not to be gadders abroad. Of the 42 Children being killed by the She-Beares 2 Kin. 2. 23. 24., which may teach Children not to mock. Of Israels revolt from Rehoboam 2 Chr. 10 16., which may teach young men not to be led away by the light counsellings of young men, but to hearken to old mens sage advice, and the like.

Then out of the New Testament may you also tell them these like stories, as of the birth of Christ. Mat. 1.

1. Story.

It pleased God when man had lost himselfe by sinne, to send and make his owne Son mans Saviour, to beare mans sin, to take upon him mans nature, and to that end to be borne of a poor Virgin.

Applic.

Which may teach us the goodnesse of God to man, that will thus make his son mans Saviour, and his impartiall regard of man, that though Lord of Heaven and Earth, despises not the low estate of a poor woman.

2. Story.

Again, you may tell them the Story of Herods destroying the Children, Mat. 2.

God had no sooner sent his Son into the world, then wicked Herod seekes to [Page 58] kill him: who not certainly knowing where to find him, being concealed as he conceived in some of the Coasts about Bethle [...]em, where he was borne, to make as he thought sure worke, sends and destroyes all the children in those Coasts.

Applic.

Which may teach us what spite and malice wicked men have against God and goodnesse: who to encompasse their ambitious designes will not spare the most innocent blood.

Then again you may tel them the Story of Christs being tempted in the Wildernesse, Mat. 4.

3. Story▪

Jesus Christ having fasted forty dayes in the Wildernesse, and being at the last an hungred the Devill thinkes thereby to get the advantage of him: and although he were the S [...]n of God, and a most just and upright man, dares yet to tempt him to sin, at his command to shew for [...]h a miracle, to turne stones into bread to satisfie that his hunger, knowing that he that could turn stones into bread, co [...]ld at his owne pleasure otherwise finde bread to satisfie hunger, without being beholding to any the Devils devices. Then he tempts him with pride and covetousnesse: with [Page 59] pride setting him on a pinacle of the Temple, that he might cast himself down headlong, as who had the Angels at his his command to preserve him: and then with covetousness [...], promising him all the kingdomes of the Earth and the glory of them, if he would fall down and worship him who was but a Lyar, and had not to doe with those Kingdomes but by pretence and usurpation.

Applic.

Which may teach us both how bold and intentive the Devill is to worke our ruine: that if he thus set upon the Son of God, much more will he seeke to ab [...]se the sons of men, and to that end seek to undermine our best purposes.

And thus of other Stories, as, of Ananias and his wife Sapphi [...]a's being suddenly strucken downe dead Act. 5. 1. &c., which may hint the danger of lying and collusion: Of Peters execration of Simon Magus Act. 8. 20. &c., which may teach or hint the danger of cove [...]ousnesse and hypocrisie: O [...] Herods being eaten up of wormes Act. 12. 23., which may hint the danger of pride and vaine glory, and the like.

Nor may it be only th [...]s pleasant and profitable to instill in them good advice by these like stories, but by select sentences [Page 60] of Scripture by little and little to allure them to the love of God and goodnesse. As out of the Old Testament Gen. 18. 18, 19. where greatnes seems to be consequent of goodnesse and godlinesse, and that God will blesse them whose children and houshold by living uprightly blesse God. Also Pr. 22. 6. where that men in their old age depart not from godlinesse and goodnesse, is that in their youth they were trained up in it.

Againe Ecc. 12. 1 where the wise Preacher wishes as we say to take time by the forelock, and betimes to informe in golinesse. And then that V. 13. 14 to be godly, and goe by the rule of Gods Commandments is mans whole endeavours.

Then out of the New Testament, Mat. 6. 33. that our first care Christ would have to be to be godly, and no doubt the endeavours of our first yeares, as who secking first to be godly should not misse any good, according to that of David Psa. 8 4. 11., who assures all good to the godly, as Christ makes goods the additions to godlinesse. Also Jo. 14. 15 Christ would have us to testifie our love of him, and to shew it by keeping his Commandements: which is by having faith, and workes of faith, hope, charity, and what other Christian vertues commanded [Page 61] by him. Againe 1 Jo. 2. 1. as if to prepare us for all these vertues, the Apostle warnes against all vice, and under the salute or title, or appellation of Children, as if to shew we could not be too timely in a contest with them: the spirit of God Rev. 22. 14. assuring heaven to the godly, blessednesse as the right of their inheritance.

These and the like Expositions over, and these like more plaine instructions instilled into youth, for their further growth in godlinesse, may you next doe well, by yet larger expositions, to explain unto them the meaning of the Creed, the ten Commandements, and the Lords Prayer, with here and there some hints to some usefull Applications.

And first of the Creed.

A breif Exposition of the Creed.

THe Creed (though as some will have it the immediate dictates of the twelve Apostles, however it be uncertain who were the first compilers of it) is the most ancient summe of Christian faith received by the Primitive Church and fathers: and though containing in it the pith and marrow of Gods promises in in the Gospell, yet because no Canonical [Page 62] Scripture, in the exposition thereof it behoves us out of the Scriptures to prove every article thereof, and to produce still such places of Canonical writ, as shall infallably set forth the substance and sum of it.

And first for the Creed in generall, thus the sum of our faith, it behoves first to prove the necessity of faith. And that doe these Scriptures, as Habac. 2. 4. the last clause of the verse: recited Rom. 1. 17. and Gal. 3. 11. and further explained or exemplified Jo. 3. 36. and 1 Jo. 5. 10. By collation of all which places, there's no living without it, no living as to please God Heb. 11. 6., without pleasing whom, even better were it not to be Mat. 18, 6.. No, but this faith is it that justifies u [...] before God Rom, 5, 1 Gal, 1, 15,, sanctifies us before men Act, 15, 9, Gal, 5, 6, is that by which we must live: in which we must dye: live we must by faith. and that is when all we doe, we doe in faith, and when all we suffer, we suffer in faith. And then dye we must in faith, and that first by weaning our selves from an immoderate love of this world, secondly, by depending on the promises of God, thirdly, by adhering to all helpes may bring us to heaven, and fourthly, in the pursuit of this adherence by no means to fall backe or faulter: but [Page 63] though perhaps at present seeing little or no good come, to hope and goe on still as faithfully assured of its coming Job, 13, 15, Ps, 30, 5,.

These and the like places prove the necessity of faith. And being that faith comes by hearing of the word Ro, 10, 17 of God, see we now next the symboll of faith it selfe, the Creed, and come we by the test of that word to prove every the Articles thereof, and first of the

First Article, I beleeve in God the Father Almighty maker of Heaven and Earth: which is also the first Part of it, wherein is to be proved,

1. That there is a God: 2. that he is a Father: 3. that he is Almighty: 4. that he is Maker of Heaven and Earth: 5. that this must be our faith: and 6. that this must be every particular mans faith.

1. For the first, that there is a God, (though none but fooles Ps, 14, 1, will deny his being) these like Scriptures prove: and as if the better to worke upon our capacities prove it by evident reasons. As by his works of Creation Ro, 1, 20, and Providence Heb, 1, 3▪ where by the one we are to told he made e all things, by the other that he preserves all things, which none b [...]t God can doe. Where might be added the Nature of the Creatures, Whose motion points at some [Page 64] still first mover, their multitudes at some Ʋnite: which againe must needs be God, yea our owne dayly experience that see his wrath emergent against the wicked, and goodnesse and mercy eminent to the good and the godly.

Ʋse. Which may teach the foolish and dull Atheist to lay by his stupid infidelity, and confesse with his mouth, what he durst but deny in his heart, that there is a God: may teach men to live so, as if there were a God, godly, and serve him as they ought both dutifully and duly.

Besides that these, like Scriptures and Reasons may prove not onely that there is a God, but also that there is out one God. However to backe this assertion have we also Gods owne Testimony in these other like Scriptures, as Deut. 4. 39. Isa. 45. 5. 1 Cor. 8. 4. and the like.

Ʋse. Which again may instruct us against all filthy Idolatry, and them that count ought else a. God beside him: may teach unity among our selves Act, 4, 32, and our onely sole salvation by him Is, 43, 11 Ro, 3, 30,. When proving him thus to be but one, we need not presse further or be driven to prove that he is true, or good, all these like terms being convertible, this one being every of those two, and they all three but as all one.

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2 That he is a Father, con we that Scripture Isa. 9. 6. where though speaking of Christ the Son of God, the Prophet cals him Son as the second person in the Trinity, Father as the first person, both Father and son together with the holy Ghost, though being but one entire substance, God, yet thus are three distinct subsistences, one God, three Persons Mat. 28. 19. 1 Joh. 5. 7.. That he is called Father, shewes him the fountaine love, to the other persons, making the streame thereof flow to us in his Son, and so in him our father, thus shewing God not onely good in himselfe, but good also to us: that as it is evident by Christs owne testimony Jo, 20. 17., God is both his and our father, though we be but the adopted Sons of God Gal. 4. 4, 5., he onely his naturall son, yet have we with him this right to call him Father.

Ʋse. Which should teach us to be imitators of Christ, that our brother, as he did in all things, so we study how to please that our father, to doe, as Christ did, the will of God Jo. 5. 30., with David to delight in doing that his Will Ps. 48. 8: to be as Paul would have his Ephesians be Ep. 5. 1. followers of God as deare children. Children of the father who is good to all Mat. 5. 45., to shew our selves his children by our alike generall goodnesse.

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3. That he is Almighty, (besides that the frame of the most glorious Universe Ps. 19. 1. shewes that the maker thereof can be no lesse then the Almighty God) God himself declares Gen. 17. 1. that his Almighty being. As also this clo [...]d of Scriptures, though being infallible Scriptures, yet to prove the Almightinesse producing undenyable Reasons. As Psa. 111. 3 & Psal. 135. 6. where God is said to doe what he will: hath might and power to doe all things, as Psal. 115. 3. Mat. 19. 26. Eph. 3. 20. and the like.

Ʋse. Which should bridle the stubborn heads of them, and check the b [...]d foreheads that will be questioning the will and power of God, as, can God doe this or this? or this or this God cannot do: when thus he can doe what he will, and they have not the wit to conceive, though the impudence thus to question his doings. No, beleeving that he is Almighty, humbly bow Ps. 95. 6. we should, labour to make him our friend by our obedience and not by our busie impudence to provoke his indignation. As he is a Father, and thus an Almighty God, to comfort our selves not doubting his fatherly care, nor distrusting his Almighty power: but that as he is Father he will, and as Almighty can depending upon him, safely Ps. 27. 1. 1 Pet. 1. 5. keepe and defend us.

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4. That he is Maker of Heaven and Earth the Scriptures are plaine, as Gen. 1. 1. and Act. 14. 15. and the like. Where in these two thus cited one place expounds the other, by heaven and earth in the first, meaning as in the second both them, and whatever else contained in them, and as the whole first Chapter of Genesis doth more at large set forth. When though this Creation be ascribed to the Father, think not therefore the [...]on or the holy Ghost excluded, but that according to the Rule in Divinity, In works without themselves, they all three Persons worke together, the Father by the Son through the holy Ghost, the Son from the Father through the holy Ghost, the holy Ghost from both the Father and the Son. This which Creation is made of no pre-existent matter, but made (as we say) of nothing Heb. 11. 3. but by the word of God, as Psal. 33. 6. & 9. as also Psal. 148. 5. And made also good Gen. 1. 25 & 31., and in good order: the Heaven first and the things of Heaven, and after the earth and its things. And that in six dayes Gen. 1. Ex. 20. 11. and that and all for his glory y. That and all which he hath since still gloriousl Pro. 16. 4. and graciously governed and preserved Act. 17. 28..

Ʋse. Which may teach us, that as God is thus the Creator of all, the Author of [Page 66] [...] [Page 67] [...] [Page 89] all our good, so that him also we [...]agnifie and praise for it Ps. 8. 1. & 73, 25.. That he made all of nothing, may teach us to consider his power, that pleasing and faithfully depending on him, from nothing he can raise our poore estate to something, can again displeasing him bring us to nothing or worse then nothing, to the penalty of his displeasure 1 Sam. 2. 6, 7.. That he made all in this good order, Heaven first, and after the Earth, may teach us where first to set o [...]r affection, on Heaven Mat. 11. 33. Col. 3. 2.: and then in six dayes that as well in a moment might have made it, to shew thereby not onely his infinite power, but his mercy to us, by his example to doe things orderly, and with deliberation. Besides that as Father prettily hints that his mercy, to shew the superabundant goodnesse of it, when it should cost the Son of God thirty yeares worke to redeeme lost man, that wrought out the fabricke of the world in six dayes: shewing thereby the Redemption of man a far greater worke both of mercy and power then the worke of that Creation. And then making all for his glory, and then gloriously still and graciously governing and preserving all, may teach us where still to refer our glory, and how even with all dutyfull respect and reverence to attribute [Page 69] to him and ascribe all glory, doing all still to that end he made all, to that his glory 1 Cor. 10. 31..

5. That this must be our faith, our certain, our assured perswasion, intimates Heb. 11. 6. not onely our this beliefe of him as he is God, but our trust and confidence in him as good Jo. 17. 3..

Ʋse. Which may teach our discarding whatever trust or confidence on any other, but that faithfully we have our whole and sole depend [...]nce on him. And 6. Lastly, that this must be every particular mans faith, that we must not onely in Genneral [...] make this symboll all our beliefe, b [...]t that every ones beliefe it must be, that beforesaid assertion of St Paul may well hint Heb. 11. 6., where he saith not, they, but hee that cometh to God must beleeve, &c. as if saying that this must be the faith of every particular person: and where shewing who tis and how we must wait upon God, the just shall live by his faith Hab. 2. 4., saith the Prophet: His faith in particular, and not to depend on the generall faith of others. When then this I in the fi [...]st Article, must be still carried along to every of the other Articles, and as well as say in this first, I beleeve in God the Father, &c. say also in the second, I beleeve in Jesus Christ his onely [Page 70] Son, &c. and in the third, I beleeve [...]hat he was conceived, &c. and so of the rest.

Ʋse. Which may teach our care of every particular perswasion, and not in hopes of happinesse to pin our faith on the implicit Creed of another: Every man to seeke the salvation of his owne soul, and in Jesus Christ a justification by his owne faith.

From this exposition of the first part and article come we to the second article, And in Jesus Christ his onely Son our Lord t, which is now the second Article of the Creed, and with the five that follow next, the second part of it. Of which in their order, and first again of the first, to wit, the

II. Second Article, And in Jesus Christ his onely Son our Lord: where now the maine ob [...]ect of this Article, with all the rest that follow in this Part, is Jesus Christ: when in this Article are offered to o [...]r consideration, 1 Titles of office as he is Jesus, Christ, 2. Of dignity as onely S [...]nne, 3. Of dominion as our Lord.

1. As to his titles of office, by Jesus, is meant that he is a Saviour, so call [...]d of the Angel before he was borne of the Virgin Mat 1, 1. testifyed to be so after his birth 1 Joh. 4. [...]4. yea such a Saviour, as there is none other such but he alone Act. 4. 12 yea that he that not [Page 71] onely can, but will, as said the Angel, save those that are his, his people, our faith in him making us his people: and every ones particular perswasion making him every particular faithfull mans Saviour Joh. 19. 25.

Applic.

Which may teach us first to beleeve the Angels report Lu. 2. 10. that we have cause of ioy in this Jesus: that when by sin we h [...]d lost our selves, he saves us Mat. 18. 11 through faith, by his free grace Ep. 2. 8. and then being no other then he could do it, Jesus Christ, who as saith this Article is also Christ, &c. how horrible a thing was sin, and how carefull we should be to forsake sin. Then by Christ is meant an [...]oin [...]ed, and is the same in Greeke as that M [...]ss [...]h is in H [...]brew Jo. 1. 41. Now anointed of old were Kings 1 Sam. 10. 1. & 16. 11., Priest Lev. 8. 12. 1 Chr. 29. 22. and Prophets 1 King. 19. 16. They that were anointed all were anointed with materiall Oyle by men, but he of God, with the spirituall Oyle of gladnesse above all Ps. 45. 7.. Not by pouring out the materiall O [...]le, but spiritual gifts and graces Is. 61. 1. And that as a King Luke 1. 32. j [...]stly to governe his Church and chosen Ps 45. 6., to fight for them his friends vers. 3. and to subd [...]e his and there enimies Col. 1. 13. Then as a P [...]iest to intercede with God Heb. 1. 25. and make at onement for us Rom. 5. 11. And then as a Prophet to teach and declare Gods will & doctrine Joh. 4. 34. & 7. 36.. [Page 72] And that by his word, the sum as 'twere of all his Prophesies Ep. 2. 17. Which offices of Kings, Priests and Prophets, some of old had one, as Saul he was a King: Aaron he was a Pri [...]st: Eli [...]h he was Prophet. Some had two of them, as Melchizedeck he was a Priest and a King: David he was a Prophet and a King: Jeremy he was a Priest and a Prophet. No one, as Christ, was all three; King Zech. 9. 9 Priest Ps. 110. 4, and Prophet Act. 3. 22.

Applic.

Which that his Kingly power may be a terror and astonishment to the wicked, a comfort and encouragement to the godly, that God fights against the one Exo. 14. 13., defends and supports the other vers. 25..

Then his priestly office may encourage us to lay fast hold of our Christian profession Heb. 4. 14. as being assured of grace by him ver. 16. And then that his propheticall office may teach our hearing of him, and adhering to him, it being not only comfortable to do so, but dangerous if we doe it not Act. 3. 23. Heb. 2. 21. The hearing of, and adhering to whom is our hearing of, and adhering to his Word and Sacraments, by the administration of his Ministers: they being as St Paul saith 2 Cor. 5. 20. the Ambassadors for Christ: and the despising of whom is no lesse then the both despising and despiting of Christ: [Page 73] yea of God himselfe Luk. 10. 16. Whose anointing hath yet a further reach, the faithfull thereby participating of both the vertue of his graces Act. 11. 26 having g [...]ace Jo. 1. 16. called Christians c, and dignity or his person, made also Kings and Priests Rev. 1, 6, As Kings by him to rule over their owne lusts: as Priests through him to offer up unto God all those Christian sacrifices of praise Heb. 13. 5., prayer Psa. 141. 2., thanksg [...] ving Psal. 51, 14., and the like. And as Prophets too by his word to teach and admonish our selves and others Deut. 6, 6. Col. 3, 16,. Thus of his tit [...]es of [...]ffice.

2. By those words or that title, his only Son, is to the full set forth the Title of dignity, as God, the second person in the Trinity. That these Titles of dignity doe of due belong unto him, have we testimonies to shew both, his Son Ps. 2, 7, his onely Son Jo. 3, 16, And for the dignity by Son is shewed him to be as the Father is God, by onely Son to be that his Son by nature, coeternall with him, and not as good men and Angels are by creation and adoption.

Applic.

Which may teach our beleefe of him as of the onely God, and our thanks as the onely Saviour, that having him we have all good Rom. 8, 32,, and wanting him have nothing at all but evill Jo. 15, 5, 2 Cor. 3, 5. Labour we then to become [Page 74] one in grace with him, and then may we become sons of God with him Jo, 1, 12, Gal, 3, 26,. Thus much of his Titles of dignity.

3. Of this Title of Dominion a word or two in those words of the Article that remaine, Our Lord: That he is Lord, let that his Lordly title over the world shew Lu, 1, 33, as to whom belongs the power Mat, 11, 27,, and service Ps, 119, 91, of all: and then Our Lord, how may our creation Ps, 110, 3. Cor. 1, 16. and redemption Lu, 1, 68 Col, 1, 15, shew it? yea that we are his by Gods free gift Psal, 2, 8,: yea by the willing service of the godly Act, 9, 6,. They are his members and subje [...]ts acknowledging him as their head and Soveraigne Col, 2, 10..

Applic.

That he is thus Lord of all, how may it amate any that confront him? or over masterly are pro [...]d of any their own Dominion? That he is Our Lord, how teach us the happinesse of all that pio [...]sly depend upon him Psa, 96, 10, Luk, 15, 17,? how by holinesse Luk. 1, 75, dispose those all to that pio [...]s dependance 2 Sam, 3, 18,? and thus much be spoken of the second Article, come we to the third.

III. Third Article, Which was conceived by the holy Ghost, borne of the Ʋirgin Mary: which with the next that followes sets forth the Humiliation of Christ: and the three next to that his Exaltation. Of which [Page 75] Humiliation two steps or degrees we have in this Article, and five in the Article following: as in this first that he was conceived by the holy Ghost: 2. that he was bo [...]e of the Ʋirgin Mary: and theu in the next 3▪ that he [...]ff [...]ed under Pontius Pilate: 4. that he was Crucified: 5. that he was D [...]ad: 6. that he was Buried: and 7. that he d [...]scended into Hell. To go on with this Article, that he was humbled, yea humbled himselfe, the Scriptures Ph, 2, 8, shew, and by this first step or degree conceived by the holy Ghost, the Scriptures make an Angel Mat. 1, 20▪ Luk, 1, 35, the witnesse: thereby to teach it no power of man, but the power of God, that could make God man: and that by descending yet by the second step, borne of the Ʋirgin Mary, as the Scriptures also prove Is, 7, 14. Luk, 1, 31, Gal. 4, 4.. Though of the holy Ghost conceived, w [...]ich was a glorious conception, yet far beneath was it the dignity of the Lord f [...]lory Ps, 24, 10 to be conceived, but that o [...]t of wisedome he would humble himselfe to the Conception, and that out of love to be thus borne: that by that Conception he might be free from sin, pure, to purge the impurity of our conception Ps, 51, 5: and by this birth like unto us in all, man, sin only excepted Heb, 4, 15,. And borne of a Virgin also to evade the pollution of natures [Page 76] impurity: and not only so, but thereby to shew also the power of God in that too beside the co [...]rse of nature to produce so glorious a birth. And then borne of the Virgin Mary, a woman though poore, yet of the Linage of David, betrothed to a Man of that Linage Mat, 1, 20, Luk, 2, 4,.

Applic.

He humbled himselfe as if thereby to teach us to be humble Mat, 11, 29,. And first in that glorious manner, as if thereby to teach the glory of Humility Luk, 14, 11,. Then by many an hard ta [...]ke thus hu [...]ble he was for us, that we might undergoe any hardship for him, to be content in what ever state, so as to serve him Ps, 4, 12,. And humbling thus himselfe f [...]r us, that we like hi [...] Ph [...], 2, 5, should be humble to each other Jo, 13, 14. Whose thus Conception shews him God, and that his birth man: thus God and man in one Person, without confusion of both natures, without mixture of either: but both perfect God, and perfect man. One person that had the power of God Ro, 1, 4,, and the parts of man 1 Pet, 2, 24, Mat, 26, 38,. The power of God to preserve man for God, and the parts of mans soule and body for mans soule and body to present man unto God. Without either of which power or parts or either of them he could not have beene the Redeemer. [Page 77] That he was borne of a Virgin that was poore shews the riches of his grace and power so to enrich our poverty 2 Cor. 8, 9,. Then of a Virgin betrothed, to honour marriage, as in token of that honour at a marriage shewing his first miracle Jo, 2, 11,. And then a Virgin a woman of the Linage of David and betrothed to a Man of that Linage, as if thereby to shew, that greatnesse hath not all the preheminence with God, but that the poore also may have right to an inheritance with him. In both this conception and birth may we read lessons of the great love of God, that would have our salvation wrough in this manner, in this exhibition of Christ doing all that might be done for his chosen, as he did for his Vineyard Is, 5, 4,, leaving undone nothing that might be done for them. Nor Christ leaving any step untrod, any degree not undergone, whereby to effect mans salvation, as in this article not only by these two steps of life, but as in the next, steps he out by five degrees of death for him. Of which next, and therof in this.

IV. Fourth Article, Suffered under Pontius Pilate, was crucified, dead and buried, he descended into Hell. 3. That he suffered under Pontius Pilate, as we said the other two [Page 80] were steps of life, so may we say these two be steps of death. And this is his first step to it, those two others of life being little lesse then presently an exhibition to death, from his Cradle to his Crosse under-going still as it were deadly sufferings. That he trod every these weary & wof [...]ll steps, the Scriptures also shew as how 1. he suffe [...]d (not onely desertion of God Mal, 27. 46,, but also Jo, 15, 20, many other tyrannous persecutions of men, but this worst of all) under Pontius Pilate 1 Tim, 6, 13, as that 2. He was Crucified Mat, 27, 35,, 3. dead Jo, 19, 33,, 4. buried Vers, 42,, and 5. He o Act, 2, 27, descended into Hell p. 1. Suffered many as we said tyrannous persecutions of men as his flight from Herod Mat, 2, 14,, the Pharisees reviling Mat, 9, 34, and way-laying Jo, 7, 32, him: yea his own Country mens contemning of him Mat, 13, 54, 55,, but this worst of all under Pontius Pilate, the true Messias suffering under a false Judg, the King of Heaven under an earthly petty President. And that no [...] onely betrayed by a Disciple Mat, 21, 47, 48,, apprehended as a Theife vers, 55,, accused, arraigned, condemned, yea crucified as a most accursed malefactor, crucified because to suffer the most accursed death Deut, 21, 23., and that to redeem us from the curse Gal, 3, 13,: crucified because the most shamefull Heb, 12, 2,, most painefull Act, 5, death, and that to redeem from shame and pain Is, 53, 5,. [Page 81] Thus ere he dyes for us enduring most bitter torturings, as the piercing Ps, 22, 16, hands and his feet, distention and nayling them to the Crosse, and the like: and that to turne away our tormentings, and crosse out the guilt of our sins Col, 2, 14,. Also 3. dead, to satisfie Gods justice for mans sins Rev, 1, 5, and confirme to Beleevers the promises of God in the Gospell Heb, 9, 16,. Then 4. buried, to ratifie that confirmation, that as, when Jonas was cast into the Sea, then and not till then did it cease raging Jon, 1, 15: so Christ being buried, then and not till then is Gods wrath appeased Mat, 12, 40,. Jonas cast into the Sea to appease its raging, so Christ into the grave to appease Gods fury. And then 5. He descended into Hell, that is, being dead and buried (when as to our redemption he had sealed its consummation) as if to shew his lowest estate, and that come he was to the bottome of these steps or degrees, he was in the Grave under the power of death and darknesse untill the third day, although in the garden Mat. 26, 38, 39, and on the Crosse Mat, 27, 46, having suffered the most hellish paines, he yet by this thus continuance in the grave, would consummate all his sufferings, and for a time be Captive, that after he might appeare the more glorious Conqueror over [Page 80] Death and Hell for ever.

Applic.

That first he suffered, Christ the Son of God, that he should be driven to such an exigency for mans sin, may not onely shew the certainty of his salvation, but also the hainousnesse of mans sinne. And therefore never thinke it much what we suffer for sin, or thinke God auste [...]e that he will not spare us, that would not spare his owne Sonne for us. No, but that he thus suffered for us, the just for the u [...]just, as saith the Apostle 1 Pet, 3, 18., lets accuse our selves as the cause of our sufferings, and beware of sinne, that may yet cause us to suffer. Then that under Pontius Pilate he suffered, may shew us the certainty of our Messias the Shiloh Jacob speakes of Gen. 49. 10., (meaning Christ) which was not to come untill the Scepter was departed from Judah, which was now in Pilates time, Jury being become tributary to Rome, and he a President under Caesar. Then secondly, that he suffers thus, crucified, the most dreadfull, dolorous and dismall sort of sufferings, may teach us how hard a matter it was to reconcile us to God, and what an hatefull and horrid thing sin is. Then thirdly, that he dyes, the Sonne of God for the sins of man, may teach us to [Page 81] leave our man sin, and seeke unto that our Saviour God: to be as those two Disciples were Jo. 1. 37, never satisfied till we had found Christ: be as the woman of Samaria was, having found him, never at rest till we have proclaimed him to others Jo. 4. 28. 29., till we have made him ours, and crucified our old man of sin in these sufferings of this new Man of God Rom. 6. 6. Gal. 2. 20.. Then fourthly that he was buried, may teach us having crucified our sinnes with his sufferings, where to bury them in his death Rom. 6. 4.. And to that end by faith and repentance to beate downe, to kill in us whatever reigning contagion of sin vers. 12.. Christ dying to that end that we should not live to our selves in our sin 2 Cor. 5. 15., but unto him in holinesse of life, in upright and honest conversation Luk. 1. 75.. And then fifthly that he descended into Hell, may teach us that he hath left unassayed no mean of our salvation, but having lost heaven by our sinne, and merited hell, he by his merits will bring us even from hell to heaven. And therefore should we leave unassayed no means may make us forsake sin, but by holinesse and righteousnesse in him make us still fit for heaven.

Disciples, tis true, there are many about this part of this Article, & many wil [Page 82] not have Christ descend to this lower step of hell, the place of the damned, but that he went only to the grave, the place of the dead. But knowing Christ to become the Conqueror of hell wherever it is, and to have got the mastery over death and Devils, we may rather modestly beleeve the truth of this part of the Article, then curiously enquire into the manner of it: beleeve Christs descent, though not knowing how he went thither, and that whether or no while his body was in the grave his soul went into the place of the damned as some thinke, or however otherwise, whither in soule or body or both, or neither, went thither makes no matter, as to our knowledg of the manner, it being a matter plain enough that he became victorious over hell, that both death & Devils were made subject to him 1 Cor. 15. 55., and not onely so, but by that his Conquest over both made us all Conquerors ve [...]s. 57.. Witnesse his most glorious Exaltation, and steps by which he ascend [...]d in the next three Articles, in which are four degrees of it, first in the next which is the fifth Article, secondly in the sixt, and first more in the seventh. Of which exaltation now next, and thereof first, the first step thereof which is in the

[Page 83]

V. Fift Article, The third day he rose againe from the dead. Where is to be noted what now next he did, 1. rise again, 2. wh [...]n, the third day, and 3. whence, from the dead. That first he rose again, the Scriptures teach and that too according to the Scriptures. When, the third day 1 Cor. 15, 4.. And thirdly also whence, from the dead vers. 12.. He first thus rose againe, as by those steps of his Humiliation abased to purchase our salvation, so by these of his exaltation raised to apply that salvation to us Rom. 4. 24.. And as by that last step in his Humiliation having to the full satisfied for our sin, so in this first step of his exaltation begins he to shew his glory, for till thus raised are we not fully happy, nor he fully glorified Jo. 7. 39,: the full of our happinesse consisting most in that his glory, who thus rises again as evidence that he hath both satisfied for our sinnes and vanquished death, and that we also shall rise in him Ro. 6. 4. from both sin Rom. 8. 11. and death 1 Cor. 15. 17. & 20. Then secondly, the third day he rose again, nor sooner, nor later, no sooner because they might see he was truly dead, no later because they might see his power over death. And then thirdly from the dead he thus rises to make good that his saying Jo. 2. 19. that he would destroy the Temple, meaning his body, by death, and three dayes [Page 84] raise it up againe, meaning this his third dayes resurrection from the dead.

Applic.

That first he rose againe, may teach us that faithfully applying to our selves his merits, nor death, nor Hell shall detain us, but that in him we may be happy, perils and persecutions shall not for ever oppress us, but though for a while by them bearing the markes of Christ 2 Cor. 4. 10., yet this rise of Christ shall raise us from them vers. 14.. The grave shall not for ever detaine us 1 Cor. 15. 22. 1 Thes. 4. 10., but in this his Exaltation shall we [...]se also thence. Then secondly that the third day he rises, nor sooner, which may teach us not to despaire, but patiently wait the salvation of God, that though a while we may be miserable or afflicted, yet in the end we shall be blessed. And then that no later he stayes before he rises, may teach us not to distrust that salvation, but waiting Gods appointed time, which though unknown to us, yet this to know, that salvation shall come Ps. 30. 5.. And then thirdly, that from the dead he rises, what comfort may that administer, that our weaknesse buried in his death shall be strengthned by the power of his resurrection 1 Cor. 15. 43.?

See we next those two steps of his Exaltation [Page 85] how in the

VI. Sixt Article, He 1. ascended into heaven and then 2. sitteth on the right hand of God the father Almighty. He first ascended into Heaven, that he might not onely on earth by his resurrection testifie his power, but by his ascention also into heaven creat also our happinesse: and that, there to prepare a place for us Jo. 14. 4, to send and showr downe his gifts and graces on us Jo. 7. 39, & 17. 7. Eph. 4. 8, 11, 12, &c.. And then secondly he sitteth at the right hand of God the Father Almighty: where by Gods right hand is meant, not that he hath hands or feet, or the like, who is a Spirit Jo. 4. 24., but as spoken after the manner of men, who by right hand meane all manner of preheminence Phi. 2. 9. Ep. 1. 20. 21. which now Christ hath at Gods right hand, meaning thereby his Ex. 15. 2 power Ps. 118. 15., his goodnesse and glory Psal 16. 11, 110, 1, Mat. 28, 20. Heb. 1., And there so sitteth to manifest the full of mans Redemption Heb. 10. 12.. Not onely at first by his Humiliation to plead for us, but by this Exaltation on this step of judicature continually to plead for us Rom. 8. 38. Heb. 7. 15. &. Thence to give out writs and mandats for the managing of his Church and chosen, by the power of his spirit more fully ruling in the hearts of his people Joh. 14. 16.: and by the rule of his Word speaking by that spirit Heb. 4, 12.: by both that Word and Spirit drawing unto himselfe [Page 86] his chosen, as fore-prophefied of him Jo. 15. 11. that he should do, as afterwards Act. 2. 41. & 47. is the doing testified. When though in his humane nature he ascended into heaven Mat. 26. 11. Act. 7. 56 where he is thus in power on Gods right hand, yet is he with us too, though not as before in Body Jo. 16. 28. Heb. 8. 4., yet more fully then before in Spirit Mat. 28. 20. Jo. 14. 18. 26..

Applic.

That first he ascended, and that to showr his gifts and graces on us, may administer our carefull attendance on him, that our hearts be prepared happily to entertain those gifts and graces: and that by obedience to his Word and Spirit, that we by sin grieve not the one Ep. 4, 30, nor pervert the other Col. 3. 16. That he ascended into Heaven the place of all blisse and true happinesse, may prompt when ever he shall please to call for us, our both readinesse and willingnesse to be with him, yea our desire to be with him Ph. 1. 23: and in the meane time to count him most deare, to have faithfull dependance on him Phil. 3. 8, 9, 10.. Then secondly that he sitteth on the right hand of God the Father Almighty, and that to manifest the full of mans Redemption, to intercede for us in heaven, by his word and spirit to governe us upon earth. How in this advocate may we have Confidence Jo. 14. 13., [Page 87] that not only Heaven at last shall be our home Jo. 14. 3., but that here till we come at that home hereafter, have we his word and spirit to direct us? which may teach us not to faint under crosses, nor lanch out into carelessenesse, but to take to us these armes of God to draw us to God, such as the preaching of his word Rom. 10 17. the blessed influence of good motions of his spirit, that we attend the one by our diligent hearing of it, and quench not 1 Thes. 5 19. the other by our contempt or carelessenesse: Seein Christ at Gods right hand, humbly to submit our selves to Christ. Psa. 2. 6, 11. 12. And as he gloriously overcame death and hell and the Devill, and those whatever enemies of ours that erst surprised us, so that we be carefull to overcome those whatever our sins and lusts may without this our care surprize us. This by the holy spirit of God is still commended to our care Rom. 6. 12. 1 Jo. 2. 1.. And but by our conquest over this, no promise of being happy with Christ Mat. 19. 28. Rev. 3. 21. Thus of these two steps of Exaltation, the fourth and last, of which lets now next see as in the

VII. Seventh Article, From thence he shall come to judge the quicke and the dead: which Article offers to our consideration these foure particulars, as first, That there [Page 88] shall be a judgement, 2. That he (Christ) shall be the Judge, 3. the place whence he shall come to b [...]come this Judge, from thence, to wit, Heaven, where he sits at Gods right hand: and fourthly (when as a cloze to this part of the Creed, and explaining this Article, consider we may the Manner of the Judgement, what it is, and the proceeding of it,) whom it is he shall judg quick and dead. 1. There shall be a judgement, and Christ, though yet deferring his coming, shall yet thus come to judge. Tis not the mocks 2 Pet, 3, 4, of scorners shall trustrate it, but this reason were it no other were enough for it, that Gods justice to both good and bad may require it Eccl, 12, 13, 14, Luk, 16, 25, 2, Rom, 2, 3, 4, 5, 6, 7, 8 9, 10, 12 Th, 1 4, 5, 6, 7, 8, 9, 10,. But besides not only Scriptures back'd thus with reasons: but they also infallible which we must rather beleeve then question, evidence the same truth, that there shall be a judgement Dan, 7, 13, 14, Mat, 10, 15, & 12, 36, Act. 17, 31, 1 Thes, 4, 16, Heb, 9, 21,. 2. Christ shall be Judge, the same that ascended shall descend Act, 1, 11,, and to this purpose to judge, as who hath now all power thereof Jo, 5, 22, Act, 10, 42,. 3. From Heaven he shall come Mat, 26, 64, Phil, 3, 20,: that place whence implying a place whither, which though uncertaine where, yet must conclude that it must be on the earth: there where we have done good or evill, to have this last sentence. But the Scriptures being silent, let us not [Page 89] press the knowledge of the place, but rather duly prepare our selves wherever and whensoever it be, that also being uncertaine, I meane so as to us uncertaine, but certainly knowne to God Mat, 24, 26, Act, 17, 30, that Christ shall come to judge, the quick and the dead: which is our fourth note in this Article. The quick, they that 1 Cor, 15, 51, then shall be found alive, and the dead, all them sleeping in their dust from the first man Adam to the last that ever shall dye: all others whoever Rom, 14, 10,, all the world Act, 17, 31, 2 Cor, 5, 10,. And all in this manner shall then appeare in Judgement, where shall be Christ the Judge sitting on his throne of glory, with his Assessors the twelve Apostles Mat, 19, 28, on theirs, assenting to his glory and judgement. Then the Parties to appear at this judgement, all Natitions Mat 25, 31, 32,. When this shall be the proceeding of it. The cause shall be pleaded, the good and the bad severed one from another vers, 33,. When they that have done good shall go into life everlasting vers, 34,: they that have done evill into everlasting fire vers, 41,.

Applic.

That first there shall be a Judgement, a general Judgement of all at the last day, may teach us all carefullnesse in faith and holinesse to prepare for it, to rep [...]nt us of [Page 90] our sins done to others [...]uk. 12. 58., not to repine at injuries done unto us by others 1 Cor. 4. 4.: as knowing there is a righteous Judge shall take due cognizance of both, which is Christ. When secondly, that he is the Judge, labour should we to be found in him, as without whom all is but as losse Ph [...]. 3. 78, and but in him no life at all Rom. 8. 1.. To avoid whose severer sentence and happily to hand his milder one, see we that we displease not this Judge, but labour we in all we may to please him 2 Cor. 5. 10.. That thirdly, Christ shall certainly come from heaven, though uncertaine it be where he shall judge, may prompt us to prepare for him, when and wherever he comes. From that uncertainty of his coming gathering that this is our certaine duty at all times to looke for his coming, patiently to waite for that his coming Hab. 2. 3.. Then fourthly, that come he shall to judge quicke and dead, may hint us the impartiall proceeding at this Tribunall, when now there will be no excuse of appearance, no shifting off this appearance, but that all shall appeare. Let then all duly prepare for it. Labour to be of the number of the godly, who then shall be called to glory, and be carefull not to be of the number of the ungodly shall then go into condemnation: which [Page 91] may teach us by well living to love the presence of Christ, who then shall present us to this glory, and not by ill living to incur that condemnation: but as of fire the tormenting Agent to be as much affraid of doing or committing sinne the cause of this torment, as of running headily into the fire the tormentor.

Come we now next to expound the third part of the Creed, which some make all the Articles following, othersome onely that one that next followes which is the

VIII. Eighth Article, I beleeve in the holy Ghost: where is to be considered these two particulars, as first what or who the holy Ghost is, and then secondly, what we must beleeve as touching the holy Ghost. As to the first, The holy Ghost is a Spirit as God is, and is even the same or that very God that is a Spirit Jo. 4, 24,, is the third Person in the Trinity, distinct from the other two, also distinct persons, Father and Son, a reall subsistence, though one be the substance of all three, and that God Act. 5, 3, 4. 1 Jo. 5, 7,. He is called Spirit because of his spirituall being, not that more a Spirit he is then or Father or Son, but that spired or breathed he is by them both, and breathes in the hearts of Gods chosen. And holy he is called [Page 29] not that properly he is more holy then any of the rest of the Persons, (for they also have this like Title or attribute of holy, both the Father Jo, 17, 11, and the Son Act 4, 30 are termed holy, yea men 2 Pet, 1, 21,, women 1 Pet, 3, 5,, Angels Mark, 8, 38, have sometimes this Epithet of holy, but that his proper office it is to sanctifie and make holy 1 Cor, 12, 3, & 11, by him to acknowledg Christ, of him to receive what ever gift or grace he hath, he rules Act, 2, 4,, he leades Rom. 8, 14,, he regenerats Mat, 3, 11,, he teacheth Jo, 16, 13,, he comforts Act, 5, 41,, he confirmes Jo, 14, 16.. And as he is this all, so 2. this all must we beleeve, this ought to be every particular mans Creed, as of Father and of Son, so also of the holy Ghost, I beleeve, must be every ones Profession, of every one of them, of this third Person the holy Ghost, as well as of the first or second Father or Son, to beleeve as we have said a distinct person a true God, equall to both Father and Son, though a distinct subsistence, another person, yet for substance the same God: though proceeding from Father & Son, all three one God from whom all good cometh Jam, 1, 17,, yet as holy Ghost the third Person, the distributer & dispenser of that good, as of knowledge 1 Cor, 2, 12., utterance Act 2, 4., love, c Cal. 5, 22. joy, peace ^d, and the whatever like gifts and graces holy men are endued with.

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Applic.

That first the holy Ghost is thus God, as God let us love and honour him, by faith and obedience make our selves fit Temples for him 1 Cor. 6, 19., by sin not to grieve or reject him 1 Cor. 3. 16. Eph. 4. 30.. And then secondly, that he is the Author of hol [...]nesse, may teach us, faithfully to acknowledge that Author, not to any power of our own, but to him to ascribe the working of it by the energy of his word and working to accost still our Christianity, to come to Christ by him 1 Cor. 12, 3., by them both to God 1 Jo. 4. 12, 13, 14 15.. And thus much of the third part: the fourth and last followes in the following Articles, of which next.

Or otherwise, we may consider this Creed (being as saith a Father the Rule how to order our faith concerning God and the Church of God) as divided into these two Parts first of God, secondly of the Church of God. 1. Of God that (as already explained) there are three persons and but one God: 2. Of the Church of God, we are now next to explaine that next unto God the Father of blessings ought we to fix our Faith on the Church of God, as being the fruitfull Mother that brings forth Children unto God. When now in this Part are to be considered, first [Page 94] the Church it selfe, secondly the blessings God bestowes upon it. That Church, as in the first clause of the ninth Article, those blessings as in the lat [...]er clause, and the three following Articles. Two of those blessings, to wit, first the Communion of Saints, in the latter clause of the ninth Article, and secondly the forgivenesse of sins in the tenth, being blessings of God to his Church in this life: and the other two, to wit, first the Resurrection of the Body in the eleventh Article, and secondly the life everlasting in the twelfth and last, blessins in the life to come. Of all which next in their order, and first of the

IX. Ninth Article, The holy Catholicke Church the Communion of Saints: and thereof first the Church it selfe, (both that triumphant in heaven Heb. 12, 22,, and this militant on earth 1 Tim, 6, 12, this as a doore or entrance into that, this of Grace here, that of Glory hereafter) where we are to consider our Creed as to the Church, 1. What to beleeve of it, then 2. What it is beleeve we must and that againe 1. Not in this or that other particular Church, as this sect or that faction or the like, in this or that Country, or the like, but that God hath a Church in generall, and that is the whole company of the godly, wherever in [Page 95] the whole world, that this Church hath beene from the beginning, in all the world, whence it is called Catholique. Then 2. That this Church as partly we have said is the whole Company of the godly, of all Gods faithfull ones wherever and every where called out of or from among the faithlesse 1 Cor, 1 16, 1 Tim, 1, 12, 13,, that of Children of wrath by nature Ep 2, 3,, are by grace verse 5, & 8, made heires of God in Christ Rom, 8, 17,, and beating downe the reigning contagion of sinne, study and practice holinesse of life Ep, 1, 4, 1 Pet, 1, 15, 2 Pet, 1, 5, 6, 7,, whence it is called holy. Secondly, as the first blessing God bestowes on his Church, is that as said in the latter clause of this Article, the Communion of Saints, which is the blessed company of the godly wherever that have holy fellowship and communion both with God and among themselves, with God of enemies and them afar off, made friends and nigh by the blood of Jesus Christ Rom, 5, 6, 7, 8, Ep. 2, 12, 13, & 19,: then with and among themselves, by holy exhortation Heb, 3, 13, to well-doing Heb, 10, 24,, by wise Counsels and admonition Gal, 6, 1, Col, 3, 16,, by comfortable discourses of God and godlinesse 1 Thes, 4, 18, & chap, 5, 11. 14., by frequent 1 Thes. 5. 17. an [...] mutuall Jam. 5. 16. prayer. And as fruits of all these, not onely thus well toword it, but also to shew this communion by good works, not only to speak well to & fo [...] one another, [Page 96] but to do wel also to & for one another Mat. 23. 3. Act. 2. 44. Heb. 13. 16. 1 Jo. 3. 17,.

Applic. That (as to that latter division of the Creed) as in the first part considered there are three persons 1 Io, 1, 7, in the Trinity, & in unity but one God: why, so should we labour though many persons we be, yet to be all of one mind Jo. 17 21 Act. 4, 32, Ro. 15, 6. Eph, 4, 5,. That unity in God pointing (as 'twere) to the unity should be among the people of God. As to this second part the Church of God, she being the faithfull Mother that brings forth Children unto God, how should we labour that we may become the Children of God, to become her children? Consider the Appellations in Scripture given to the Church as the house of God Psal, 84, 10,, the spouse of Christ Cant, 4, 8, 9,, the City of God Ps, 87, 3,, the Body of Christ 1 Cor, 12 27,, the Pillar and ground of truth 1 Tim, 3, 15,, and the like. And what is all this for? but that they that will be saved by Christ and be members of that body whereof he is the head, must also be members of his Church, which is his body, and which he is the Saviour of Act, 2, 47 Eph, 5, 23: and therefore confers on it blessings, both here and hereafter, here the Communion of Saints, the Remission of sins, hereafter a glorious Re [...]urrection, and an eternall life of glory.

As to this ninth Article, and thereof as to the first part: or clause of it, that first we [Page 97] are to beleeve not in [...]his or that particular Church, but that God hath this Church in generall, the whole company of the godly wherever, and therefore called Catholique, may teach where to resort to, to heare and have the glad tidings of salvation, not by adhering to any particular sect or conventicle, but to the whole Church of God in generall, by that Militant here to have accesse to that Triumphant hereafter. That secondly, this Church (as Catholique, so) is holy too, as consisting of the whole company wherever, of the faithfull, may teach our care to become faithfull, holy 1 Pet, 1, 16, by whatever debosherie not to defile it 1 Cor, 5, 1, & 13,, nor by whatever wicked meanes to annoy it Psa. 105, 15,, in as much as the inj [...]ry offer'd unto it is as offered unto God Zech, 2, 8.: and that he that shall any wise injure it deserves not the Name of a Christian 1 Cor. 1 [...]. 9.. Then as to the second clause, that the Communion of Saints which is the first blessing God here bestowes on his Church, is only the whereever Company of the godly, may hint unto us of what Company we ought to be, of this faithfull society, if in Christ we meane to attaine Salvation: these onely faithfull being that little Flock on which Christ hath promised to bestow a Kingdome Luk. 12. 32.. [Page 98] Which Flock are they that are of this Fold the Church, of which Christ himselfe is the Shep [...]erd, he the one Shepherd, and this Church the one Fold he speakes of Jo. 10. 16.. The Unity whe [...]e of as it was his worke, so should it be our endeavour, we to unite us to him, and to unite us among our selv [...]s. Thus of the first blessing here in this Article: the second have you in the next which is the

X. Tenth Article, and that this, The forgivenesse of sins: Though other blessings there are as appertaining to this life, yet these two are the main blessings, that of the Communion of Saints, which we have expounded, and this of the Remission of sins, we come next to expound or explain, A maine blessing tis Is. 33. 24 Psal. 32. 1., a blessing of this life Eccle. 9. 10. Mat. 5. 25.. No other mean to free us from sin, for being by nature all sinners▪ dead in trespasses and sins Eph. 2. 1. 3.: Gods free grace in Christ, which is this forgivenesse, is that onely must revive us vers. 5. 8.. That had, will doe: and that if sought, is a certaine meane to be had Ps. 32. 5. Is. 55. 7.. But will we know how? God tis gives it Is. 43. 25 Mark. 2. 7: but ever upon this condition that we repent Luk. [...]3. 3. [...]. Act. 3. 19.. Remission never comes but by the way of Repentance 1 Jo. 1. 9. And by that way it ever comes Ps. 32. 7..

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Applic.

That Remission of sin is that other great blessing of God to his Church in this life, how above others ought we to seeke for that? To repent us of our sinnes, that we may obtaine this blessing Act. 3. 19.. And when a blessing of this life, here had or never had, how ought we to let passe no time when, but still be both mindfull and carefull how to obtaine it? and as the Apostle wisheth Heb. 3. 13., dayly to call unto each other to be still mindfull of this. That when but by this there is no meane to free us from sin, that we be mindfull still to keep God the giver of this our friend, who that if faithfully sought too, wil give it us, how againe ought we still to seeke him Is. 55. 6. Mat. 7. 7. And being onely sin is it that steps between God and us to the prejudice of this forgivenesse, our ever care it must be, that to keepe us by God, we ever keep off sin 1 Jo. 2. 1.. Thus of the two maine blessings here, come we next to explaine those other two maine blessings hereafter, the first whereof we have in the next, the

XI. Eleventh Article, and that this, the Resurrection of the Body: which is, that our bodies though buried and turned to dust and ashes, yet shall be gathered and rise againe Is. 6. 19. Act. 24. 15 Rev 20. 12. Yea the very same bodies Job. 19. 25. 26. 27, [Page 100] perfect and intire Act. 3. 21, as no more subject to death Rev. 21. 4., so surely not subject to any losse, harme or imperfection, made immortall and glorified bodies 1 Cor. 15. 53.. And as here forgiven and remitted by Christ's blood Eph. 1. 7: so hereafter raised by the power Mat. 22. 29. and vertue of Christ's Resurrection Ro. 8. 11. 1 Cor. 15. 20. at the last day Job 14. 11. 12. Jo. 11. 23. 24..

Applic.

That this order is observed in Gods distribution of these blessings, first thus to blesse us here, and after so to blesse us hereafter, may teach us to observe and note the order by what steps to attaine happinesse, that fellowship we must have with the godly here, and our sins forgiven us, ere we can hope to have our bodies raised so as to attain everlasting life. Then that our bodies shall rise againe, yea the very same bodies, how may this comfort each dying soule to thinke he is not lost for ever, b [...]t onely laid up for a time? and therefore while living, labour to keep our bodies pure and unspotted from any the filthy pollution and reigning contagion of sin, that after being dead, at this Resurrection they may yeeld a sweet savour to God. And being to be raised by the power and vertue of Christ, learne we still to magnifie that power, not to doubt, [Page 101] nor any wise to distrust this Resurrection: But that we shall rise againe, yea that all shall rise Jo. 5. 29., both good and bad, though the bad to abad, a sad and dismall doome to have eternall death and damnation, yet that that is, though but just to them, as to the good to their fuller comfort and consolation, the more to magnifie Gods mercy, and be sensible of their owne happinesse, everlasting life and Salvation. Which everlasting life, come we next to explain, the second blessing hereafter, as set forth in the

XII. Twelfth and last Article, The life everlasting: Amen. This is may I say the Crowne of blessings, and an happy close to our Creed. Wherein our faith hath its full consummation of happinesse. In this is it the Sheepe which is the Church that listen to the voyce of Christ the Shepherd, have summed up the price of their happinesse, and blessed issue of his voyce, they hear him, they follow him, and he in this blesses them, makes them happy Jo. 10. 27. 28.. By eternall life, meaning both life of grace Tit. 3. 7., and also life of glory hereafter Jo. 17. 24.: the one an entrance as 'twere to the other Jo. 5 24.. Which what either is, is beyond our ken or compare, admirable, ineffable Psal. 31. 19. 1 Cor. 3. 9 2 Cor 12. 5.. Be it otherwise what it will be, this we know [Page 102] and are assured of, we shall be freed from all evil Rev. 1. 4., enjoy all good, and that too for ever Ps. 116. 11.. This life is everlasting life.

Applic.

That this life is such an ineffable blessing, how should we labour to attain it? And being of everlasting being, what persons should we be if we meane to attaine it? How labour to be Citizens fit for the Celestiall City, men not immerged with any wilfull pollution of sin Rev. 21. 27., but such as here attend the good pleasure of God, doe his Commandements, live the life of grace here, that we may have right to that life of glory hereafter Rev. 22. 14., every one in his proper place and calling by faith and repentance laying hold of that temporall life of grace, that so he may attaine that everlasting life of glory. So as whatever our care be here, though by carnall Christians scorned contemned, despised, derided, yet of Christ may we hear that happy call hereafter, Come ye bless [...]d of my Father, &c. Mat. 25. 34.. And thus have you an end of the Articles.

Amen, is an Hebrew word used even in all Languages, to signifie an assent to what we say, approve of, or pray for, and is to be understood to testifie our faith, even of every these Articles of the Creed as of every [Page 103] petition in the Lords Prayer. As to the further explanation whereof we refer you to our exposition of the word at the end of the Lords prayer.

Many other circumstances might be noted incident to every Article of the Creed: but we study brevity, and to explain that obvious in the words of it as set down in the s [...]m or Creed it selfe, and produced only such proofes as might thus briefly explain that summe: there being in that sum sufficient as to matter of faith, without seeking much after circumstance and therefore from this exposition of the Creed hasten we next to that of the ten Commandements.

A briefe Exposition of the ten Commandements.

THe ten Commandements being not as the Creed is, a sum of faith set by uncertain Authors, (and therefore needed our proofe by Scriptures of every the Articles of it, to adde to them infallible truth) but the imediate dictates of the spirit of God himselfe in the Scriptures: needl [...]sse it may be to labour much after other proofs. Though to strengthen our [Page 104] both credit of them that they are Gods, and to abet our keeping of them, as good, we have them not onely once but twice Exod. 20. 1. &c. Deut. 5. 4. &c. recorded. And that too more then once, twice, yea thrice Exo. 34. 28. Deut. 4. 13. & 10. 4 by the number of ten, and that againe oft in two Tables Exo. 24. 12. & 31. 18. & 32. 15. & 34. 1. & 4. & 29. Deu. 4. 13. & 5. 22. & 9. 10. 11. 15. 17. & 10. 1, 3, 4. 1 Kin. 8. 9. reckoned up by Christ in two Command [...] ments Mat. 22. 37, 38, 39 40., by St Paul in one word Ro. 13. 10., Love.

When now to go on with this explication, take we them as recorded, Exodus Chapter 20. Ver 1. down to the eighteenth verse. The two first verses whereof are the Preface: the fifteene following the Commandements themselves. Where by the Preface we learne, that these Commandements are Gods Commandements, things commanded us of God.

Ʋse. Which may teach us our obedience, what the true ob [...]ect of it is, the things commanded of God, prescribed to us and warranted in his Word Is. 8. 20. 2 Tim. 3. 16. 17.. Then for the Commandements themselves, the two Tables teach these two main duties, the first our duty towards God, the second our duty towards man or our neighbour: in both which tables you have the Commandements Note. for the most part negative, as if to intimate our more carefull keeping of them: onely the fourth and last [Page 105] of the first table is in a sort both affirmative and negative, as if hinting our most Note. exact keeping and observing of the Sabbath. The fift and first of the second Table affirmative, as if to shew us worse then ungodly Note. if at all peccant in that: the Law even of both Nature and Nations requiring that.

To some of them as to the second, third, fourth and fift, are Reasons annexed for our obedience. B [...]t if Jews were stubborne and might perhaps need such, let not Christians seeme to exact any, but knowing them the Will of our Lord and Master, as obedient servants strive to performe and worke what he wils, without any respect to these like Reasons. It being sufficient to abet our obedience thereto, that he commands them, as those others he doth without shewing such like reasons. And for the method of them, not to take or one or other negative alone or affirmative alone: know we, we ought to take them all both wayes or in both senses, one by the rule of contraries implying the other. So as in every one of them there is both things commanded us to be done, as also things where of we are forbidden the doing. As, In the first Table as respecting God, and

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1 In the first Commandement, respecting God himselfe, that we acknowledge him, and no other for God Eph. 4. 5. 6.: trulie to professe him by both our words Jon. 1. 9., and our workes Prov. 3. 6.. To the true performance whereof is commanded, our knowledge Col. 1, 10., faith 1 [...]o. 5. 4, hope Rom. 8. 24, 25., love Ps. 18. 1., patience Rom. 8. 28. [...]9., humility 1 Pet. 5. 5., and the like what other vertues 2 Pet. 5, 6, 7,: And forbidden our ignorance Hos, 4, 6,, jufidelity Psal, 14, 1,, distrust Jer, 17, 5,, hatred Rom, 1, 30,, impatience 2 King, 6, 33,, pride 1 Cor, 4, 6, 7,, and the like, with other Vices 2 Pet, 2, 9, Rom, 1, 21, &c..

II. In the second, respecting the worship of God, and as to the means of that worship that we use not therein the devices of men I [...]. 29 13., but go by the dictates and directions of Gods word Ma [...]. 28. 20.. To the true appl [...]ing whereof, is Commanded divine adoration and reverence Ps. 95. 6., maugre all opposition of Idolatrie, care in performance of it Dan. 6. 10., useing waranted helpes hereto, and prayer 1 Thes. 5. 17., thanksgiving vers. 18., the ministery of the word Rom. 10 17., and sacraments Mat 28. 19., Order and decency in Gods service 1 Cor. 14. 40., and the like: And forbidden superstitious adoration of Saints or Angels Rev. 19. 10., or of God himselfe by pictures or images Deut. 27 15., Neglect of prayer Ps. 14. 4., or thanksgiving [Page 107] Rom. 1. 21., the hypocritical abuse of them to be seene of men more then to be regarded of God Mat. 6. 7,, contempt of the Ministery Act. 17. 18, disorder and confusion 2 Thes. 3. 6. 7. 11., or the like.

III. In the third, as to the meanes of that worship every day, is commanded a reverend use and esteeme of Gods names Deut. 28. 58., as Almighty, God, Lord, and the like: of his Attributes Rev. 15. 3. 4., a M [...]rcie, Tru [...], Justice, and the like: of his ordinances Mal. 1. 11., Word Ps. 138. 2., Workes Job. 36. 24., and the like: lawfully called to it to sweare truly and [...]aithfully Je. 4. 2., to promote even among and against the Idolatrie of heathens the truth and purity of Religion Jer. 10. 11., and the like: And forbidden vain or carelesse or contemptible vse of anie G [...]ds names, attributes, ordinances, Word, or Works whatever 2 Pet. 3. 3. 4, any light or false swearing 2 Chro. 36. 13. by, or blaspheaming any his names Lev. 24. 11. & 16., cursing Ro. 12. 14., profancing Mat. 1. 12., in word or work all or 'any what ever abuse or impurity of Religion Iam. 1. 26. 27., and the like.

IV In the fourth, as to the meanes of that worship on Gods owne set day, one day still in seven, which among the Iewes and under the Law till the first comming of Christ, was the seventh day G [...] ▪ 2. 2., among Christians under the Gospel and till the [Page 108] second comming of Christ, to the end o [...] the World, is to be the first day of the week Act. 20. 7. Rev. 1. 10., is on that day excepting workes of mercie and urgent necessity Mat. 12. 1. &c. Luk. 14. 5., commanded to all a rest or cessation from all Ordinary employments whatever on other dayes Neh. 13. 15. &c., to attend both in publike Act. 20. 7., and private Cor. 1 c 1 Co 14. 35., the exercises of this Gods worship: And, excepting those holy and necessary, forbidden either for pleasure or profit any other worke or exercise whatever Isa. 58. 13. 14..

Thus and this in the first Table.

In the second table, as respecting man, the duty or actions whither outward or inward, speciall or generall, the person, goods, or good name of one man towards another: in neither of all these forgeting or neglecting that of our selves towards our selves, it being not true love to another that begins not on or with a mans selfe, both nature and religion thus in the first place pressing this duty. So as what as to the good or evil of our neighbour is commanded or forbidden, understand as how also pertaining to our selves, and that though in this short exposition I passe by mentioning, that yet I still imply that.

V. In the first Commandement (with [Page 109] the 4 following respecting the outward actions of one man towards an other) as that specially pertaining to the person, is Commanded the countenancing and preserveing that honour, dignity and respect God hath allotted to every particular calling or relation, as of Inferiors to Superiours Ro. 13. 1, of Superiours to Inferiours Mat, 11, 29,, of equals yea of all to one another Ro, 12, 10,: And forbidden the neglect or contemning that honour, dignity or respect God hath so allotted to every or any those callings or Relations Mat, 15, 4, 5, 6,.

VI. In the sixt, as that first generally pertaining to the person, is commanded our care and preservation of the body and soul 1 Th, 5, 23, of our neighbour: his body as to the preservation of life here, that whither in danger by himself Act, 16, 23, or others Act, 23, 16,, we labour to prevent it in both, and to preserve it both in our selves and others, that we study peace with all men Ro, 12, 13,, be courteous 1 Pe, 3, 8,, meeke Mat, 11, 29,, kinde Ep, 4, 32, just Hos, 14, 9,, mercifull Luke, 6, 36,, doe good for evill Ro. 12, 21,, Love even an enemy Mat, 5, 23, 24, 44, 45,, his soul as to its salvation hereafter, that we take all occasions by good life Tit, [...], 7,, [...]ound doctrine vers, 1., admonition, Col. 3. 16. exhortation Heb. 3. 13, reproofe 2 Ti. 4. 2, instruction 2 Ti. 2. 25., to be aiding and assisting to him. And forbidden as to the prejudice [Page 110] or destr [...]ction of either his body, that we hurt him not in thought Mat 5. 2 [...]. 1., word J [...]. 3. 12, Ro. 12, 14., o [...] deed Ep [...], 5, 31, Levit, 24, 19, 20, 21, Act, 22, 20,: his soul, that by scandall in our selves, Rom, 14, 15,, by counten [...]nching Hab, 2, 15, Ezech, 33 7,, or conviveing at h the sins of others, by not punishing or preventing 1 Sam, 2, 29,, where we may, those sins, we become not a snare to it's destruction.

VII. In the seventh, as another part of that Generall pertaining to the person, is Commanded in all estates, honest, continent and chast conversation, 1 Thes, 4, 4, 5, 1 Pet, 3, 2, purity of life and manners 1 Tim, 4, 12, & cha, 5, 2, & 7,, and as conduceing thereto, and preventing whatever the contrary, useing lawfull and honest means, as marriage 1 C [...]r, 7, 2, & 17, & 34, & 39,, temperance Chap, 9, 27,, modesty of speech Col, 4, 6, and behaviour G [...]n, 24, 46,, And forbidden in thought Mat, 15, 19,, word Eph, 4, 29,, and deed Deut 22, 21,, all wanton Rom, 13, 13,, lustfull Mat, 5, 28., idle Mat, 12, 36,, lascivious Gen, 39, 10,, proud Ez [...]c [...], 16, 49,, and unlawfull Mat, 19, 9,, prankes and pra [...]tises, yea or to give any suspitious occasion to any of them Prov, 6, 27, 28, [...]9, Prov, 4, 14,.

VIII. In the eighth, as respecting the goods whether our owne or others Gen, 30, 30,, to get and keepe and preserve it, is commanded honest care in our lawfull callings [Page 111] Eph, 4, 28,, thrifty Jo, 6, 12,, upright and just Rom. 13 7, 8, dealeings, whither much or little to be content Heb, 13, 5,, with what our selves have, seeking also honestly to augment the wealth and welfare of others Est, 10, 3,: And as to the prej [...]dice or dispersion of them is forbidden dishonest carelessness in those our callings Judg, 18 7, & 9,, wastfull Prov, 18, 9,, unrighteous and unjust dealeings Prov, 29, 27,: as covetousness [...] Luk, 12, 15., sacriledge Mal, 3, 8, 9, 10,, simonie Act, 8, 18,, thefts of what ever sort, as not onely downe right stealeing Exod, 22, 1, Deut, 24, 7,, but whatever other cunning or craftie fetches as deceipt by false weights or measures Deut, 25, 13, 14 15,: fraud in barganing 1 Thes, 4, 6,: ingrossing of Commodities M [...]ch, 2, 1, 2, 3,: forestalling of markets Amos 8, 4, 5, 6,, Vsury Neh. 5, 7, 8, 9. Ezech, 18, 7,, Extortion u, yea any deceit or discontent in our selves with that we have, unlawfall or unjust seekeing also the impaireing of that of others.

IX In the Nineth, as beareing witnesse to the Truth Prov, 14, 5,, and respecting the good Name whither our owne or others, 3 Joh, 32,: to maintaine and promote it, is commanded our blamelesse liveing Luke 1, 6,: care against sin 1 Joh, 2, 1,, sincerity in our thoughts, words and deeds Jo, 1, 47,, rejoyceing at the [Page 112] good report of others 2 Jo. 1. 4, where without prejudice to the encrease of piety it may be done, loveingly to conceale some imperfection 1 Pet. 4. 8., readinesse to report good deserts Act 10. 22.: and by whatever good means to maintaine that good name 1 Thes. 5. 14, 15,, And forbidden, lying C [...]l. 3 9. Jam. 3. 14,, lewd and loose liveing g, carelessenesse against sin, Ezech 39, 6,, dissimulation Rom. 12, 9,, scandalous reports Jer. 6. 28, unnecessary discovering imperfections Mat, 18, 15,, aptnesse to report evill sa, 4, 11, and by whatever meanes any impairing that good Name Ep, 5, 11. And,

X. In the Tenth, respecting the inward actions of one man towards another, and as [...]eflecting upon all the former, both speciall and generall duties even in our very thoughts and desires, which unlesse well rectified, are the very fo intaines o [...] evil Jam. 4. 1, is commanded in all our parts, body and soule through san [...]tification, and to our owne estate to be content with it Heb. 13, 5., to bemoan the ill condition of it Job 42. 11., and to rejoyce in the good Ex. 18 9: And forbidden in all our parts all unholinesse or unrighteousnesse Ro. 6, 13, all or any discontent with our own estate Est. 5. 13, and to that of our Neighbours by envy Gal. 5, 26., or repining Ja. 5 9., any whatever inordinate Col. 3. 5 or lustfull 1 Cor. 10. 6. desire to him Gen. 39 12, or his 1 Ki, 21, 2, & 4, 12. Z [...]c, 7, 10,.

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In every of which these Commandements, both of the things commanded and forbidden, we have instanced in them we could remember most obvious: in the large extent of which (we writing but a short Commentary) some thing [...] in both may perhaps be omitted, and thus in briefe supplyed. What as to the things commanded, let be referred to this, Finally my Brethr [...]n, &c. Phil. 4. 8. And as to the things forbidden to this, Abstaine, &c. 1 Thes. 5. 2

And thus have we done with this before Exposition of the Commandements: come we next to that of the Lords Prayer.

A briefe Exposition of the Lords Prayers.

THis Prayer as the Commandements are, is also a part of the Canonicall Scriptures, and at two severall times produced by our Saviour himselfe, as recorded by two severall Evangelists Mat. 6, 9 &c, Luke 11, 2,, who both have upon the matter the same like Copy, in almost the very same words.

That we have this Prayer thus twice repeated, warrants a set [...]orme of prayer, [Page 114] and confirmes the practice usuall under both the Law and the Gospell. As under the Law, in a set forme was Aaron and his sons enjoyned to blesse the Children of Israel: as you may see both the Injunction Numb. 6. 22, 23,, and the forme 24, 25, 26.. See another set forme of Prayer of him that was to present his third yeares Tith Deut. 26. 15.. A set forme of Thanksgiving Is. 12. ch.. See also a set forme on the peoples conversion Joel 2. 17 1 Ki. 8. 47., repeated even word for word Dan. 9 5, as a set forme in the time of Captivity. Then compare Ezra 3. 11. Psal. 136. Jer. 33. 11. together, and see how, as may be well gathered by the burden of the song, that Psalme is recorded by those other two places, and made as a set forme of thanksgiving. See also other Injunctions and examples of set formes 2 Chro. 29. 30. Ezr. 3. 10.. The Titles of many Psalmes shew them set formes, as that for the Morning Psal 22., for the Sabbath Psal. 92., and the like.

And under the Gospell, Our Saviour himselfe not onely twice prescribeth this forme as for others, but himselfe also useth a set forme Mat. 27. 46. in the very same words of David Psa. 22. 1.: yea another also of his owne words, three severall times in the same words Mat. 26. 44.. Enough to warrant set f [...]rmes.

But to goe on with this Prayer, that there is some variety in the words (though [Page 115] to one and the same purpose) as where Matthew hath debts and debtors, Luke hath sins or trespasses, and indebted, (as if, both compared, to shew that sins or trespasses are debts) and an omission of some part of the one that is in the other Copy, warrants also somewhat varied formes, according to this, and that something now may be omitted that at another time is or may be said.

That in one place it is said Mat. 6. 9, After this manner pray yee, hints that all our Prayers be by this patterne, the most exact forme, and comprising in briefe what ever more at large may be delivered in Prayer. And then that in the other place it is said Ln. 11. 2, When ye pray say, Our Father, &c. hints not onely this a set forme of Prayer, but that also even with this most exact and perfect forme we or begin or end ours more imperfect.

When as recorded by St Matthew Mat. 6. 9, 10, 11, 12, 13, Presace. to goe on with the Exposition of that most perfect forme, the Lords Prayer, From the Preface consider we first the object of all prayer God Ps. 62. 2.: Then secondly under what Appellation, Father: And thirdly in what place, heaven: and then fourthly, as to uswards most propitious under this notion of Our. For to come to God, were it [Page 116] without this or under any other Title of Majesty, might make us affraid to come unto him, that inglorious Gen. 18, 27, dust and ashes should dare to approach so incomprehensible 1 Kin. 8, 27, glory Ps. 24, 7, But Father may give us confidence of love, that though in heaven, he beholdeth us also in earth Ps. 11. 4, and when the Father of lights Jam. 1, 17,, is the giver of all good, and in heaven the Lord of both it, and earth, and as who hath all power in both Ps. 135, 6,, and can give it to, 1 Kin. 8, 30,, and to whom he pl [...]aseth Dan. 4, 27,. B [...]t yet what may all this be to us, unlesse to us he will please to give that goodnesse? what, that he is that Father, unlesse also O [...]rs? Our! there is it confirmes our happinesse: that we though on Earth and he in Heaven, thus a Father, can thus in prayer come unto him under the Notion of our Father. Which Our cacheth us how 'tis we come to God, to the Father by the Son, through the holy Ghost. When then thus praying Our Father we pray not to any one alone, Father, Son or holy Ghost, but thus to the whole Trinity. Father teacheth God not only Jo, 5, 22, a Judge Gen. 15, 25., but also a Saviour Hos. 13, 4,. Our that we come to him by Christ, who is both that Judge and Saviour Mat, 1, 21,: Our Father as he is God Isa, 9, 6,, our Brother as Man Heb, 2, 11,. Our teaches that by him we come [Page 117] to that his and our Father Jo, 20, 17., he the Naturall Son of God Jo, 1, 14,, we but in him the adopted Gal, 4, 4 5,. So as but by him no comfortable Jo, 14, 16 & 26,, no effectual vers, 6, coming, though in and by him we are made all able Ph, 4, 13 in thus coming. Nor by this Our have we him, as the head to bring us in our prayers to God, but in it must we bring along with us all the members: this as all our prayers being to extend to all 1 T 1, 2, 1,. For Christ is not onely our elder Brother, but we also in and by him brethren to one another Gen, 13, 8,. When though alone by a mans selfe, a man is not only to pray for himselfe, but also for all. And therefore must say Our Father: yea could his charity be so cold as to forget all but himselfe, he prayes not therein rightly but by saying Our Father. Christ that must present all to God that will come unto him, must present though but that one that will come, and therefore though but one with him, must say Our Father. My father Mat, 26, 39., well and rightly might Christ say, as who without any other might make that like addresse, but so cannot any one of us without him: and therefore must, though but one he be that prayes, and though but for himselfe alone, say Our Father.

Thus much of the Preface.

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The Petitions are six, or as some divide The Petitions or Prayer it selfe. them, seven, making or dividing the last into two. But as six, three concern God, the other three our selves, wherein is much seen Gods goodnesse, even in this division thus equally dividing these Petitions: or yet more, if you make those three last foure: as if (were it possible to imagine so much) shewing himselfe more propense to us, then provident for himselfe.

In those three Petitions that concerne to God, the first sets forth that not onely first in his intent Pro. 164, but that which should indeed be still first in all our Prayers Exo. 32. 32., and that is his glory. The other two as means to promote that glory. By Name in the first Petition, meaning all his titles and attributes, his word, and the ministery of it, his workes, and Ordinances whatever: that we hallow them all, and that is againe that we have a reverend esteem of them Ps. 89. 7. Rev. 4. 11., as all conducing to set forth his glory.

Ʋse. All which may teach all that will come unto God, what they must above & before all things doe, labour to set forth Gods glory Ps. 19. 1. & 117. 1. 1 Cor. 10. 31. 1 Pet. 2. 12.. By Kingdome in the second meaning first his Kingdome of power alwayes Ps. 10. 16., and everywhere Ps. 10. 1, 2. powerfull: secondly his Kingdome of grace here Mat. 3. 2. 3.: [Page 119] thirdly his Kingdome of glory hereafter, Luk. 23. 42.. By the first beating downe the Kingdome of Satan Ep. 6. 12, and sinners Ps. 2. 9.: By the second reigning here in the hearts of his chosen Luk. 17. 20.: And by the third, with eternall happinesse crowning those his chosen hereafter Jo. 10. 28. Of every of which thus pray we the coming, that that first be put alwayes in execution Ps. 68. 1., and that second advanced Rev. 12. 10., and that third hastened Rev. 22. 20..

Ʋse. When if pray thus we must for the coming of this Kingdome, this should teach us what votaries we should be that we may have comfort by its coming, and that is, that we goe by his direction and repent Mat. 4. 17. that thus dictated this our prayer for the thus coming of it: for as he also renders the reason Joh. 3. 3., without this repentance no comfort, no coming at any good by the coming of this Kingdome, as he also averreth Lu. 13. 3. 5., inevitable ruine and destruction. And then by Will in the third, meaning both his secret and revealed will: when though that one be his alone to manage, and but the other belongeth unto us Deut. 29. 29., our prayer yet must extend to the doing of both that secret, our praying Christs coming to judgement Rev. 22. 20., this revealed, our patient continuance in well doing Ro. 2. 7., although yet our earnest Rom. 8. 18, 19. expectation [Page 120] till he come. And that in the mean time though by corruption Gen, 6, 5, 1 Cor, 2, 14. a verse to ours, yet 1 Thes. 4, 3, when the will of God and operation of grace q, we are to pray what he wils, as for a more perfect knowledge Ep, 2. 5, of his Will Jo, 17, 3,, faith and salvation in and by Jesus Christ Jo. 6, 40,, love and obedience to him, and that by keeping his Commandments Jo. 14, 15, holy in our selves Ep. 1. 4,, loving and friendly to one another Jo, 13, 34,. Which and the like is the will of God: and his Will, that this be done in earth as it is in he [...]ven: that is, as the heavenly Host, the Angels are ready to doe his pleasure Ps. 103, 20, 21,, Christ the head Jo. 6, 38,, the Saints already departed Heb, 12, 23, to obey him, so that we yet alive, that are of Christs true Church, and his mystical body 1 Cor, 12 12, be as he was Mat, 16, 39,, and with the doing of it 1 Cor, 11, 1,, doing his Will. His Will that is his Commandements Mat, 7, 21, & 23, & 24,, and that according to his Will, his Word Ps, 147, 19, Luk, 11, 28,.

Ʋse. Which prayer thus for the doing Gods Will, as knowing all our good his doing Phi, 2, 13, should weane our owne wils from evill, for what ever our happinesse patiently & piously to ascr be to his 1 Jo, 5, 14,, to be constant and couragious Josh, 1, 6, 7, for Canaa [...], & not like our Fathers Ps, 106, 24, as displeased with it, as despising it, wavering Psal, 78, 57,, whining and pining after Egypt. Exod, 16, 3 & 17, 3,

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Thus of the three Petitions that concerne God:

Those other three (or if you will those foure) that concerne our selves, One, to wit the fourth respects the body, and those others the soul.

V [...]. As if to teach our care of the soul to be two, yea three to owne above that of the body. And that in as much as the Salvation of the soul is the happinesse of both soul and body: the happinesse of the body, yea whatever World of happinesse nothing without that of the soul Mat. 16 26..

IV. By bread in the fourth, a figurative Expression, under the notion of that most necess [...]rie Ps. 104. 15., meaneing also all other necess [...]ries competent Gen. 28. 20. and convenient Pro. 30. 8. Mat. 6. 32, for this our bodily being, as meat, drinke, rayment, peace, plenty, prosperity, health, wealth, liberty and the like Isa. 3. 1.. And this, as who is the giver of all good Jam. 1. 19., that God may not onely give, but give also the comfortable use of, that we may not onely have but en [...]oy 1 Tim. 6 17. them. And this againe that he gives us, not only me, though it be I alone that make this prayer, and that as to our and not onely my Father: That as I p [...]ay to him for all, that this also he give both to me and all 1 Cor. 10. 24.. And this againe this day yea [Page 122] daily bread, as much as to say, as for what we have not, daily to pray for 1 Thes. 5, 17., for what we have to give thankes daily vers. 18,: least for what we have we be never the better Hag. 1. 6, or, to make what we have worth noth [...]ng, esteeme of them as our gettings Hab. 1, 16,, and not as Gods giveings. For though coming to us under the title of ours, our daily bread, know we yet and consider whose first it is, our goods, greatnesse, our what ever else we have, Gods, and to us by but his grace made ours, which by our ingratitude abused may assoone be anothers as ours, anothers that in thankfullnesse to God may farre better deserve it 1 Sam. 28..

Ʋse. Which should teach us to acknowledge the grace and goodness of God the Author of this our happinesse Prov. 10. 27., and may justly expect, as we ought obediently to yeeld him, in our thankes the glory of them Prov. 104, 24,: that in them we see his providence 1 Tim. 6 17,, and are more to trust to that, then our owne. And that otherwise he might give even them, but not to us 2 Ki. 7. 2: By our ingratitude to become our ruine Psal. 78, 30, 31,.

This petition poynting not onely on earth by our prayer to it in an earthly patrimony, but by our thankfullnesse in it to an heavenly, to which Christ himselfe [Page 123] wishes to be the price of our providence Mat. 6, 13,, to seeke moderately and modestly for the things of earth, but in the first place for heavenly things vers. 33,. And so as here for the body, though it be that first in Order, yet is it not to be that first in our intention: when though Christ knowing our naturall Constitution, that while we have so much impure earth about us, and apt to have more of sense then faith, doth somewhat in the first place give way to that, yet is it but the better to worke on this, that seeing that Christs providence for the body, may thinke it not wanting, but much more propense to the soule, as the preservatives for which are the next Peti [...]ions.

V. By trespasses in the one which is the first in order, meaning sins, what ever transgressions against or failings in our obedience to Gods Law and Commandements 1 Jo. 3 4: called also debts, in as much as they make us subject to the penalty of the Law for that transgression, are indebted to God, which debt he must have paid, and discharged. But wo be to us the payment, when not any wise able to doe it Job 9. 3., but die we must Gen. 2, 17,. But lets take heart of grace, though of our selves we cannot, yet one there is shall overcome [Page 124] Satan Gen. 3. 15.. There is balme in Gilead Jer. 46. 11.: to prevent our scattering, one that layes downe his life for the Sheepe Joh. 10. 15, 17., and one whom God loves, and therefore loves him, and well pleased in him Mat. 3. 17., in him will accept of us Jo. 15. 7.. When in this petition we pray that God will forgive, understand that forgivenesse in him 1 Jo. 1. 7. & 2. 1., in whom only is the pardon obtained Jo. 15. [...].: that tis forgive us, is as before give us, that with our own our prayer also be for the forgivenesse of the sins of others. And then that tis forgive us our sins, our debts or our tresp [...]sses, hints only on our behalfe the necessity of this Petition, that sin is onely our own Jam. 1. 13, 14.. This forgive us our tr [...]spasses, is the Petition: as we forgive them that tr [...]spasse against us, being as a condition added. Marke I say, as a condition, not that tis the cause why God forgives us, but a good meane to prompt to us Gods propensenesse to forgive us our sins: yea to ass [...]re, may I say, that his forgivenesse of our sins committed against him, when our hearts can tell us we are willing and propense to forgive the trespasses men have committed against us. As if to assure that, doth the Apostle wish our performance of thi [...] Eph. 4. 32..

Ʋse 1. Which Petition may teach us in the first place, he hatefull nature of sin, [Page 125] that a work tis of our own, wherein (unlesse to prevent sometimes the intolerable exorbitancies of it, or to punish for it) God hath no hand Ezech. 18. 31, 32. So hatefull to God is it Ps. 101. 3., so hurtfull to our selves Numb. 32. 23., that that of all things else we be most carefull to beware of, that we sin not 1 Jo. 2. 1.. If unhappily overtaken with sin, that by Christ we seeke forgivenesse of our sin: as in whom alone we have propitiation for it vers. 2.. Then that this we doe not only for our selves, seeke to expedite our selves from this sin, but seeke also we ought the Salvation of other [...] Gen. 18. 13. to the end. 1 T [...]m. 4. 16., And then,

Ʋse 2. Which consideration added may teach us how acceptable to God are workes of mercy and compassion: that as he is to us, or as we would have him be to us, so should we be to each other Luk. 6. 36., that as in our Petitions God is ready to forgive us asking him, so should we be, upon the Petitions of them that aske us, as see that Parable, Mat. 18. 23. to the end.

We now come to the sixt and last Petition, that other preservative for the soules safeg [...]ard, to prev [...]nt sinning, praying God not to lead us not into the Temptation of Sin, Satan, or the World, but that he will deliver us from the evill of them. Which is a Petition well added to the other, and [Page 126] coupled as 'twere to it by the Particle Note. And: as if to teach us still the damnable nature of sin, what though sins past may be forgiven, sins to come may condemn us. And therefore ought we not onely as there in that still to pray the forgivenesse of this or that, or all whatever sins past, but as in this we be not more intangled by it in times to come Mat. 12, 43, 44, 45. Jo. 5. 14., and so our further sin procure our further or greater damnation. Which Petition here that some make two, may (to me seeming) seeme to make it but as it were a double shaft, or as two darts, which were they three, all were little enough to thrust through the heart of this rebellious Absolom, sin 2 Sam. 18, 14,. And both are to this end delivered and prescribed by Christ, though one be but (as 'twere) the Exposition of the other.

To explaine yet further which:

By Temptation meaning all occasions of sinning, especially here having reference to sin still to come: and by Evil meaning the whatever still present occasion of it, the whatever present sin, and so consequently the whatever issues of sinning, the whatever evils come by sin, as Death, Pestilence, War, Sicknesses, Seditions, strifes, troubles, persecutions, Death, Hell, and [Page 127] the like. Which sin being an enemy so importunate, as at every moment to assault us, needs still to oppose it this frequent prayer: and that armed with the whole armour of God Ep. 6, 13., against those both damnable batteries: Well and how may we have on that armour of God better then by this our prayer, that God will not lead us into the one, but deliver us from the other? that is, that God will not by withdrawing his grace Ps. 51, 11, (his grace that should curbe and prevent our sin) leave us to the swing of our owne lusts, which hurried on by Satan and the world, drives us headlong to damnation Jam. 1, 15,: but by his grace 2 Cor. 12. 9., deliver us from the whatever assaults of it. And as argument of the presence of that his grace, that we may hate and avoid evill, love and cleave to that still which is good Isa. 1, 16, 17. 1 Pet. 3, 11,. And both these that God still doe for us: not lead us into temptation, but deliver us from evill: that sin, Satan, or the World hurt not us nor others. This God of mercy will not have us forget our Charity: but this the Saints of old did as Daniel Dan. 19, 20,, Stephen Act 70. 60., yea Christ himselfe Luk. 23 34., pray not only for themselves, but also for others.

Ʋse. When (though temptations of all sorts, of all these enemies may assault us, [Page 128] and that, though afflictions come by them and perhaps many undeserved persecutions may infest us, which when happily opposing and labouring all we may piously either to bear or prevent, we are not to repine at, but rather to re [...]oyce in Mat. 5, 10, 11, 12, yet) are we thus to pray against ev [...]n them, that though they tempt us, that is, strive to undoe us, that God will not tempt us to, and that is, not leave us to their undoing, but whither to try o [...]r faith, as he did Abrahams Gen. 22, &c,, or to prove our patience, as he did Jobs Job 23, 10,, he will not suffer [...]s to be tempted above our ability 1 Cor. 10, 13, to bear it. Whose grace we must implore in our temptations Ps. 1 27, 1 2 Cor. 2. 5, or otherwise we are strong b [...]t to our destruction Rom. 7, 18, 19, 23,. And therefore whatever the temptation or evill be, let not only the armour of God (as said before) be our harnessing against it, but God also the Putter on of that armour 2 Cor. 10, 3, 4, & 12, 8, 9, Confirmation.

And thus much of the Petitions.

Come we next to the Confirmation, which is as our thanksgiving to shut up these Petitions, the Preface, the doore (as 'twere) that opens to them. Tha [...] Preface incouraging us to pray, as to a father willing to heare us, this cl [...]u [...]e as to him able to grant what we pray for: As who is not onely a King before and above all Ps. 59, 3., hinted [Page 129] here by Kingdome: and that The Kingdome, as by way of excellency here thus set to shew that both priority Ps. 47. 2, and superiority Ps. 72 11., but his whose Kingdome is also above all, both a King and Kingdome y Ps. 103. 19. powerfull Ps. 29. 4 & 147. 5., glorious Ps. 145. 11, 12., eternall vers. 13. Ps. 10. 16..

Ʋse. Which power may teach us all, and in all to subscribe Ps. 29. 1., & to submit 1 Pet. 5. 6. to his which glory: not to pride or exalt our any pretended worth or glory Jer. 9. 23, but ascribe all to his glory 2 Cor. 10. 17.: and which eternity to remember alwayes Ps. 145. 1, 2. Dan. 4. 3., and never to forget or him or it Deut. 8. 11. 9. 17..

And thus againe of the Confirmation.

The Conclusion is in the word Amen: and signifies true, or truth, or so be it: and therefore as the truth is, should not be manifold, but One. As it is the one word used in all languages to signifie our assent to whatever we assert, to signifie the truth of the assertions: as we say is true, what we pray for is in truth and sincerity. Some make it as a seale, and well as if to signe to all our sayings, and to signifie as the truth of them, so our true prolation of them, and may be as to our assent to every Petition in this Prayer, so to seale our beliefe to every Article in the Creed, and our obedience to every Commandement. That we truly do beleeve [Page 130] every Article, truly will doe every Commandement, truly aske every Petition: that an hearty, real, and sincere truth be in all. Amen, thus used also in all languages and Nations, as if to signifie the unity of all the faithfull of all Nations and Languages.

Ʋse. Which should teach us truth in all our undertakings of godlinesse and goodnesse, that a thing otherwise in it selfe good, to us becomes not so, unlesse by us subscribed by this seale, unlesse coming within the compasse of this conclusion. Though seene to beleeve we may any good, do any good, pray for any good, tis all but in hypocrisie unlesse this Amen be to it, unlesse it be truly and really so, and so assented to by us. Christ who is the truth is called or said to be Amen Rev. 3. 14.: Amen is his asseveration Jo. 3. 5. & 3. 3.: so as what he saith to us is truth, truth must be also our sayings to him: our Amen to depend on his, as our happinesse on him Jo. 16. 23.

And thus have we done with this brief Exposition of the Lords Prayer.

Beleeve we then faithfully these Articles of the Creed: live we according to these Commandements, when then with comfort may we aske every petition in the Lords prayer. Thus beleeve, live, and pray we: & the Lord 2 Tim. 2. 7. give us understanding in all things. Amen.

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An Appendix to the former peece in A Short Discourse of Prayer. With three set Formes, One in general at all times: the other two more speciall, the one of Morning, the other of Evening Prayer for a Family.

COL. 4. 2.

Continue in Prayer, and watch in the same with thanksgiving.

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The Appendix. A brief Discourse of Prayer.

WHereas the Apolste tels us 1 Tim. 4. 5. that even every thing is to be sanctified by the Word of God and by Prayer, and that before we have out of that word given some briefe Instructions for the information of Children: and therein together with others, yet especially that Masters and Mistresses of Families, that otherwise have not that more exquisite of their own, may have a Method how to informe their children and servants in those their Families in the Grounds and Principles of Religion: that now nothing may be wanting to helpe us to forward that information, it may be expedient we by this Appendix of Prayer leave them not onely in generall a set forme of Prayer to be used at all times, and even on all occasions, and for all, but also in speciall a forme how to open the Day, and another how to shut in the Night, both in this and all their whatever other holy endeavours, to have (though but those mean) formes of Prayer for both. Wherein I would not fain be mistaken, or that any one should thinke that I, one of the meanest of Gods servants, [Page 133] should be thought in any thing overmasterly, and bind the devotions of others to any my formes, or impale [...]em within this my ruder Method, whose perhaps more excellent gifts and graces administer to them that far better of their own. No: but them thus expert, and everywise accomplished for this so holy an exercise I leave to follow the bent of their owne endeavours, according to the flowing measure of Gods word and spirit to expedite themselves in it: and apply my s [...]ie to the information of my Children, that have not yet attained those like [...] eminent gifts or graces, and may, b [...] Gods blessing upon these like formes, b [...] som [...]hat helped on to Godwards. And [...] not only Children in years, but i [...] [...] [...]etion too, that, though men grown th [...] heretofore wanted for better educacation, may be somewhat helped on by this to better both themselves and theirs: that either the one or the other, as their abilities & willingnesse may give way to it, as they see good, performe this duty by these Formes, not onely thus in generall at all convenient occasions, but in speciall too, in the Morning to begin their whatever o [...]her Workes of their owne, and in the [Page 134] Evening to end those workes, they both to begin and end with this godly worke of Prayer: as by the one craving a blessing on what ever they shall so do, and by the other as giving thankes for that and what ever blessings they shall want or desire. I am not ignorant that set formes of prayer is a thing much controverted: however by none that I ever yet could speake with or read of, soundly argued as either unlawfull or inexpedient, but rather a pious practise warrantable from Gods word. Though in these latter times much heaved at, and as it were to be cast out by them Extemporary which Extemporary votes (though usefull I confesse in a mans private closet, and for himselfe, who himselfe best knowes his one Exigencies) yet how warrantable in the publique, I am yet, I also confesse, to learne. For other discourses, as divine Orations, Homilies, Sermons, or the like, (which few yet are loth rawlie to vent, but by first some kind of premeditation) I grant yet may be at a mans pleasure, and as his abilities are, either premeditated or Extemporary, he being therein but as a Messenger from God to his people, to propose things to their Consideration: but for prayers, where he is as the mouth of [Page 135] the people to God, and is to propose not onely his owne, but also their requests and resolutions, it might be much expedient they pin not their positions wholy upon his extemporary verdict, but know also in some measure before hand what they in that his form should pray for, in as much as otherwise they may be tied to an implicite Creede, and pray for they know not what. Is it not the mind of Gods spirit, that as well as be zealous for God, we be knowing also how to manage that zeale? in as much as even that zeale without this knowledge is by the Apostle himselfe Rom. 10. 2. counted scarce commendable. When surely by the word ought we to trie both, and even before hand see not onely in discourse but even in Prayer to, what we meane to produce, that we be sure it be according to the mind of Gods spirit in that word. That to the Apostles Mat. 10. when vers. 18. to be led before Governours & Kings for the name of Christ, it should vers. 19. in that houre be given them what they should speake, warants not now our whatever Extemporary speaking: That gift was but contemporary with them, the Spirit of God that then spake by them, was yet in his worke of the Word the Scriptures, and had not yet by them set [Page 136] a period to that worke, as afterwards he did Rev. 22. 18, 19. with a Curse to whosoever should or add to, or diminish from them: Whennow he speaks to us, but in and by those Scriptures: Were every Extemporary discourse theron now to be accounted his, it is easie to gues into what absurdities we might rū when of Sermons and Commentaries, and Expositions on them, pretended as true, are yet we know many heterodox and false: and not according to the mind of that Gods Spirit in the scriptures. Yea, may I not doubt to say that al the Apostles said, no nor yet before them, all that the Prophets said, was not of Equall Authority with the Scriptures they by the Dictate of Gods holy Spirit left us upon record as a rule to guide our faith by? For what saith Saint Paul 1 Cor. 7? some things he commended as the commands of God vers. 10., the Spirit of God speaking by him: some things againe he counsels of himselfe vers. 12., and as no expresse command of God. And beside that, marke that before cited assertion, where it is said it should in that houre be given to the Apostles what they should speake: what was it but only that what on their owne behalfe they should answer their persecutours, not what should be the rule of our faith? [Page 137] That was not to be committed to the airie puffes of an extemporary answer or promulgation of their successours, but to the written word they should leave them. The mind of the Spirit must now be made manifest by the word of the spirit which only is in and by the scriptures. No, no, they truly to me seeming do but weakely provide for their safeguard that from the sounder pillars of premeditation will flie to, or leane on that extemporarie. But I am not now to argue the point. Nor (though thus declaring my opinon) doe I argue or accuse any their practise that knowingly use or are affected to that extemporary way: but in peace let them go that their way: and my prayer is that the God of peace may blesse it to them, and others that depend upon them: while my alike prayer is that God to me and others that goe by this set way, may bless that also to us, and that though going thus two severall wayes to God-wards, we may both attain at our both aimed at jorneyes end, God. And while others more learned and versed in that extemporary way may goe on perhaps without Hesitation, yet to avoyde Tautologies and some Absurdities that may arise from others lesse learned, or not so well versed [Page 138] in that way, and especially those my Children that I have all along thus laboured to instruct, give them leave to be led along by these or the like premeditated formes, whose intentive spirits may as effectually go along with, as that of others without their books or forms, & by Gods blessing be to God as acceptable to. And therefore while we censure none that go otherwise, let's not feele the lash of their Censure, by our going this way: but in their Extemporary wayes have they now and then a short ejaculation that God will blesse to us these like set formes: in as much as my Charity is as theirs should also be, that we both in our wayes seeke God: we no lesse in these set forms then they in their Extemporary wayes: When though our opinions may somewhat differ about the Mode of Prayer (knowing that their opinions may some what differ, whose faith may be yet the same) yet herein we may both conclude that prayer is necessary: And let's thus conclude it too, tha [...] howevermade, if with sound hearts made and truly humbled souls, that both are to God acceptable, who lookes not upon the face of things but on the heart of man 1 Sam. 16. 7., not on the manner of delivery, but on the hearts that make it. Although by our Saviours [Page 139] owne to me seemeing advice and counsell, we be yet carefull in the best Mat, 6, 7, manner we may to make it, That l by only much speaking we be not thought to be accepted: or however though sometimes perhaps there may be occasion of much speakeing, that vaine Repetitions be avoyded. Which unlesse by them of able parts, and exquisitely versed in it, are too too incident to many, who (rather then thus adhereing to the times and fancies of some too much affected to this way, in dispute yet whither or no warrantable) might do well to take up that which is without dispute warrantable, and by set formes, whither of their owne or others (till as others better versed in the way) avoyd those whatever absurdities, when both they and their hearers before hand prepared for the service will doubtlesse after the better discharge it.

A Generall Prayer at all times of many together or by one Man or Woman alone, as the occasion serves, changing the Number, and Sex.

LE [...] the Words of our mouthes and the Meditation of our hearts be acceptable in thy sight O Lord our strength & our Redeemer! O E [...]rn [...]ll, most glorious, and most gratious Lord God, thou who art rich in [Page 140] mercy, and abundant in goodnesse and Truth, we thine unworthy servants, on our bended knees, and from the bottome of our humbled hearts, in the Name of thy son our blessed Lord and Saviour Jesus Christ (in whose name thou hast promised, that if we aske any thing according to thy will, thou will both heare and doe it) do now thus humbly make our addresse unto thee, and pray that our prayers now and ever may with acceptation come in thy presence. We confesse Lord, and we are ashamed of the manifold sins and transgressions we have in thought, word and deed committed against thy divine Majesty. And that not onely in that Originall sin of our first parent Adam, whom thou at first madest upright and us in him, but that by our impious inventions on that accursed stock we have grafted the impes of our owne infinite Actuall sins. Graces tis true many we have had offered to us, had too and received many Graces: but alas! in vain hath been our receit of them. So many, so infinite have been our sins, that we have even grieved thy good spirit of grace, with those seducers of old, whatever we have professed as to thee with our words, with our workes yet we have denied thee, turning [Page 141] thy soveraigne soul-saving Grace into the destroying delusion of our owne wantonnesse. Hath not thy longsuffering patience more then abundantly winked at our manifold sins? And is not that space thou hast given us to repent in, wherein we have not repented▪ more then enough to testifie our ingratitude to thee our mercifull God? O how uncleane are we made by sin! how filthie is even our righteousnesse? that even much more loathsome must needs be our sin! how many are the impious inventions we daily plot and practise, as if we meant no other then onely to study how to contrive even our owne ruine and damnation? So many are our mischievous imaginations. So as shouldest thou be so severe as to marke what hath been done amisse, O Lord! who may stand? If thou shouldest lay Judgement to the Line, and righteousnesse to the plummets, thou mightest make thine anger to smoake, thy jealousie to burne like fire, and all the Curses that are written in thy book, thou mightest lay upon us, and blot out our name from under the Heaven. When then O Lord, what might remaine for us, but a certaine fearefull looking for the Execution of these severer Judgements thy [Page 142] wrathfull displeasure may justly lay upon us? Yet O Lord, though to the terror of perverse and obstinate sinners, we know that thou art just, yet to the comfort of repentant sinners we know thou art mercifull too. And therefore in most humble manner, we now at thy Throne of grace and mercy, beg of thee our God in thy Son Christ our Saviour, the forgivenesse of those our sins. O Lord remember not against us, nor impute to us former transgressions, and for them otherwise that may ensue, let thy mercies speedily prevent. And that we may happily lay hold of that thy preventing grace, make us in every respect sit for it. Is our Faith small? O Lord encrease our faith! Is our repentance backwards? Hasten O Lord our Repentance! dissolve our flinty hearts into godly sorrow, and by that happy means work in us that more happy repentance, repentance to salvation not to be repented of. When to further both that faith and repentance, inflame our holy zeale of glory: and truly to manage that zeale, endue us with the knowledge of thy will, by the glorious Sun-beames of thy good word and spirit enlighten the eyes of our understanding, that we may know thee as we ought [Page 143] and testifie our knowledge by our sincere love of thee our God and Saviour. Put us O Lord, in the way of thy truth, and then, Lord, grant us grace happily to persevere in that way to the end. Let not any the over-sollicitous cares of earth or earthly things, put over any our care of heaven or the things of heaven: but with our owne estate what ere it be, let's learne therewith to be content: if prosperous, to praise thee our God for that prosperity, if in adversity or under the Crosse, that patiently we may beare it. Turne, O turn away those whatever wofull punishments our sins have justly deserved! and the better to turne away those punishments for sin, turn us away from those our sins, that so from both them we turne unto thee our God. And that thou wilt be thus propitious, we beg not only for our selves here assembled, but became also Petitioners both in our Prayers and Praises for

In our Prayers, that thou wilt blesse and be favourable to thy holy Catholike Church wheresoever dispersed, or howsoever distressed, defend all and every the members of it, let not any the little Lambs there of be by Sin, Satan, or the World, made to stray from out of that little flock [Page 144] thou hast reserved the Kingdome for. But them already called to thy fold keep Lord, and blesse them in it, and them as yet without the Pale thereof, bring in in thy good time, that at last we may become one fold under one Shepherd. And to the furthering thereof, as thy Sons Coat was without seame, so make and keepe the garment of that thy spouse the Church to be without schism: that by any our divided opinions, the Enemy what ever that is vigilant to sow sedition among us, may not at any time so get the advantage over us, as to breake our unity from thee our God, or our amity unto goodnesse: and so instead of being knit unto thee by it, we be severed by the Babel of his lewd confusion.

Here now next as occasion serves are we to pray for the Common-wealth in generall wherever we live in, that God will blesse it with peace and plenty: and for the happy support thereof, for the supreme Magistrates of State whatever, for the Ministry, Soldiery, and whole People of God in generall, that they all in their severall places and callings may make God and godlinesse their aime. Then as need shall require for any one in speciall for the obtaining any blessing wanting, for the turning away any [Page 145] emergent evill [...]present or to come. As, for a sick person, sick whither in body or mind, or bo [...]h, or under whatever crosse or calamity that God will gratiously looke down upon him, visite him with his mercy, and relieve him in that what ever his exigencie. That if so be it may stand with his good pleasure, he may againe recover the strength of both mind and body, be freed and exempted from any whatever crosses or afflictions he may so groan under: comfortably to walk in his holy and Christian vocation. Or if by it he be to be brought to his grave, that while waiting for that, he may have in that Gods mercy & favour, grace and comfort to: that with patience he may attend till his change come, whatever Gods good will and pleasure, & whither living or dying be so united unto God, that in the end he may obtaine Salvation.

For a woman intravell of Child-birth, that God will be gracious to her: & though by the fate of sin, at that present destinated to great pain, that he will yet favourably deliver her out of it, and by a blessed issue, mitigate the sorrow of hers it must be born with: that both in God and it she may have after much joy and comfort, that she as a faithfull Hannah may with her young Samuel intend most and e [...]er Gods service.

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Thus and the like may be the Prayers: The Prayes thus: as,

For one delivered from any such like sickness, crosse or calamity, either the party himselfe by himselfe to pray, or others for and with him, that, God will accept the Generall acknowledgment of his Grace and favour to the whatever person so delivered: As For one recovered from sicknes of body or minde, that after in the strength of both, he may grow in strength of grace and goodnesse: or freed from other crosses or calamities, in that freedome then and ever by his thankfullnesse that he acknowledg that Gods especial favour to him, that more then the skil of Chyr [...]rgians or Phy [...]itians, means ordained of God for the ease and reliefe of sick people, more then of friends favours to expedit also out of miseries, that yet Gods grace and mercy is the supreame meane of health and happinesse, that though by them brought onwards sometimes unto it, yet that that must be it must Crowne the happinesse.

For a woman delivered, that God be acknowledged as in travel her only support, so after her chiefe comfort: that for therein his especiall favour, he have therefore an especiall gratitude, praise for that whatever his goodnes. And that as he was thus propitious [Page 147] to her, that she may be sedulous to magnifie and ever to praise him for it: that by a safe deliverance granting her desire, her still after-desires may be to maintaine his glory. That by his blessing on the fruite of her wombe, there may stil be an increase of blessings to the setting forth of that his glory, an addition still to the number of Christs faithfull ones.

For any whoever departed in the faith and feare of God: If notwithstanding any the former prayers, God saw it best and had decreed it otherwise to take him to himselfe, that he have our praise also for that goodnesse, that hath not onely by life and health, and peace, & prosperity here a comfortable assistance for his people, but even in and after death a more glorious life, an health without any danger of impaire, peace without perturbation, prosperity without end or diminution. So as not only comfortable is the life of the godly, but pretious in Gods sight their death also. So as even for Gods favours to the thus departed our praise is also due unto him.

And then aefter thus to proceed to a Conclusion, with thankes for whatever blessing.

Let O Lord, these our both prayers and Prayses, as allwayes acceptable, so alwayes be seasonable in thy sight. And for that our [Page 148] allways both acceptable and seasonable offerture of them, keep in us humble and prepared hearts, that in nothing we be wanting for the whatever and whenever due accomplishment of them. And then O Lord, when ever and whatever this according to thy Will we pray for, or praise thee for, be with us still auspitious to both: And in both and for both, and whatever else requisite for us, grant us Lord, we beseech th [...]e for thine owne sake, and for the sake of thy Son Christ our Saviour. In whose name and words, the name onely by which we are saved, and the Words, the most exact and perfect patterne of prayer, we conclude these our imperfect Prayers, saying as he hath taught us to pray unto thee, saying, Our Father which art, &c.

Blessing, and glory, & honour, and might, and majesty be to our God who dwelleth in inaccessible light: whose love & blessings and comfort, love of God as our deare and loving father, blessing of Christ as his dear son and our Saviour, comfort of the Holy ghost that proceedeth from them both, to comfort and establish us in the truth, 3 persons and one God, be with us, and be by us and all the Church of God, ever called upon and blessed, to the blessing and preserving of our soules from whatever si [...], our [Page 149] bodies from whatever sicknesses or calamities, our estates from whatever ruine and destruction, Now and for ever Amen.

A Morning Prayer for a Familie.

O come let us worship and bow down, and kneele before the Lord our maker! O eternall, everliving, and everloving Lord God and saviour, thou that art most powerfull, & yet gratious, most just & yet merciful too, rich in graces, and superabundant in goodnes, give us, O give us both of that thy grace & goodnesse, that in this humble offerture of our morning Exercise, we be duly prepared for it. And that in the first place in the due acknowledgment of our many and manifold sins and transgressions: that though we thus come nigh thee in this weighty busines of prayers & praises, yet shouldest thou come nigh us, and weigh us in the ballances of thy justice we might be found lighter then vanity, so horrid, so hideous, have been our sins, so many, so infinite our transgressions. So as whilest looking on them alas, what can we look for but a fearefull downefall to death and damnation? Ou [...] pride, our covetousnes, our drunkennes, our deboyshery, or deceit, our hypocriasic, our neglect of thy word, our disobedience to thee our God, & despite to our neighbours, an aggravation of that desobedience, with [Page 150] whatever other breach of thy blessed commandments, have so far broken in upon us, that when but seriously laying it to heart, we may not have heart to hope our āy wise evading that downfal. Yea so besotted are we with sin, that notwithstanding our daily both hearing and handling thy blessed word, we heare but heede it not: yea we know what's good, but practise it not. A sort of arrand hypocrites we are, that mock thine house of prayer, thy word, thy sacraments, and whatever other seemly ducies of Religion and devotion, b [...]t stales to our lewdersin, cloaths to cover our licenciousness. Yea and too too oft the very practise of prayer, but a practise also to bolster up our carnall desires: not therein heeding the due Method & end of it, thy endlesse praise and our eternall Salvation. No, though covertly, so contemne thy word we do, by our careless, unconscionable regard of doing thereafter, so grieve thy good spirit by our sin, so abuse thy mercy by our presumption, so forget thy judgments, cauteriz'd as t'were and hardned in that sin & presumption, that, looking upon us so many sinkes of sin, so many presumptuous vassalls of indignation, what can we expect but our portion with the wicked, and with them that forget God, but to be turned into hell, [Page 151] the place appointed for the Devill and his Angels.

B [...]t yet O Lord there is mercy with thee, weigh us in the ballanees of that, when then our hopes may be, it may poize down the scale of thy justice, and being turned from our sins by thy mercy, we may so evade the fury of thy justice, and by true faith, timely repentance, happy sanctification of life, knowledge of thy will, love of thy name, zeale of thy glory, sincerity for thy truth, boldnesse in the profession of thy word, perseverance in godlinesse and goodnesse, patience under whatsoever crosse or calamity, contentment with our whatever estate, so arme us against the evill of sinne, the evill of punishment may not fray us: so order our steps to God by good, that no step be made to either of those evils. When to further our dayly morning exercise, yea our alwayes excecises in these like duties, what especial obligations have we? as thy continual mercies which should stir up our continual thankfulnesse for those thy mercies: our own miseries, which should also force our prayers for the continuance of those thy mercies: thy mercies, that we are not confounded, our miseries that they become not that our confusion. Let us, O let us, in a due acknowledgement of those thy [Page 152] mercies both to free us from and prevent our those whatever miseries, let us make conscience of all our doings, not to do any thing contrary to the law of good conscience, but as directing to that good Conscience to go by the rule and directions of thy good word in the Scriptures, and be guided by the dictates of thy good spitit in that Word. Try we thereby and prove we all our thoughts, examine we thereby and therein all our words and works, that so we may seek thee our good God in all, and find thy good grace in the execution of our goodnesse.

Nor for our selves O Lord, let's onely become thus suppliant to thee, but let our prayers also extend to the good both of our selves and others, and be now next extended for a blessing upon thine holy Catholike Church, &c.

Here go on as occasion serves as in the genenerall Prayer, till you come thus to conclude.

And now O Lord, having thus made a tender of our bounden duty in this our first offerture of this morning worke of thine, in thus calling upon thee, be favourable now next to us in the workes of our owne callings, that by effecting them to our comfort, we may effect them also to thy glory. That even every one of us in our severall [Page 153] places and callings, may as not onely thus opening the day thy glory by this thy worke, b [...]t by thy goodnesse may goe through with it to our comfort in our own workes. When now to conclude these our imperfect requests we have thus made to thee both for our selves and others, imperfect in as much as many things are omitted we should pray for for our selves, many things omitted we should praise thee for, to supply that imperfection of both our prayers and praises, let us now at last make our addresse unto thee for them, in that most absolute forme, that perfectly compriseth them all, saying, as our Saviour himselfe hath taught us to say unto thee, Our Father which art in Heaven, &c.

The peace of God which passeth all understanding, preserve us in peace, and keep our hearts and minds in the knowledge and understanding of him our God and Father: that his out-stretched arme be our defence, stretched out in the mercifull exhibition of his Sonne Christ our Saviour. Whose salvation let be our auspicious aid, and that made good to us by the grace of that good spitit of grace the holy Ghost the Comforter he hath sent to be with us. To which Father of peace, Son of mercy, holy Spirit of comfort and consolation, [Page 154] three Persons and one God, be by us and all the faithfull ascribed all honour and glory, praise, power, might, Majesty and Dominion, now and for ever. Amen.

An Evening Prayer for a Family.

Let our Prayer be set before God as Incense: and the lifting up of our hands as the Evening sacrifice.

O Eternall, most glorious, and most gracious Lord God, thou who art rich in mercy, and abundant in goodnesse and truth! We thine unworthy Servants here prostrate before the footstool of thy sacred Majesty doe humbly confesse and acknowledge our many and manifold sinnes and transgressions. As how shapen in wickednesse and conceived in sin, when Children bred up altogether in childishnesse, when growing strong, strengthning our selves in wickednesse, giving up our whole selves as instruments of unrighteousnesse unto sin: our hearts hardned to ill workes, our understandings dulled, our wils refractory, and our whole affections crooked and perverse: our heads set to plotand contrive mischiefe, our hands to handle iniquity, our tongues to cursing, swearing, lying, filthy and corrupt communication: our eyes to looke upon and behold vanity, our feet [Page 155] ready and swift to stand in the way of sinners, and to walke in the counsell of the ungodly. So as both within and without, from the crowne of the head to the sole of the foot there is no whole part in us, but we are altogether full of putrified sores, sores of abominable sin and wickednesse. As to the things of thy service and the advancement of thy glory, how have we neglected and omitted our almost every pious duty! As to our Neighbours good, how intemperate have we beene in pride and envy, in willfullnesse and uncharitablenesse to break all the Christian and godly bands of unity? How have our words, actions and intentions perverted the better practices both of our selves and others? O Lord I what have we not done, but might justly draw downe thy vengeance on us? Yet O Lord, there is mercy with thee! As consequent to this our humble confession, let us implore that mercy, and desire thine all fatherly goodnesse, to remove from us thy judgements, and to prevent all further evils that might justly come on us for our sins. Yea and the better to prevent those evils, prevent our sins: and let us cast away from us those our beloved, those our darling sins, to which our perverse nature is too much prone and inclined. Let no [Page 156] temptation of Satan deceive us, let no allurements of the world or flesh pervert us. Soften our hearts, enlighten our understandings, rectifie our wils, strenthen our affections, reise up and revive our dead and benumned Consciences. Let no wandring imaginations seduce us, and in thy mercies washed let us not relapse into our old mire of sin. Let not heresie, schisme, infidelity, or Apostacy blemish the truth of our Religion. Let not Wars, Famine, Plague, or scarsity blain the happinesse of our healthfull prosperity. No, O Lord, let not any evill whither of sin or punishment, impaire or thy glory or our good. Nor is it onely sin that thus brings us on our knees, or the evill of sin that requires from us deprecations of evils: but our parts also it is to supplicate thy farther mercies, that tho [...] wouldst be pleased to grant a continuance of the happinesse we have, and to supply us with the good blessings we want and have not. Give us, O Lord, understanding hearts and cleer judgements to see our sins. Give us O Lord, humble wils and holy affections to hate and abandon those our sins. And, Lord, give us true repentance to bewaile those our sins. And for the furthering of all those graces, further us and furnish us with the assistance of thy good spirit of [Page 157] grace: supply that we want, strengthen & increase the grace we have. O Lord, so blesse every one of us in our severall places and callings, as that we may truly become Instruments of thy glory, to doe the will of thee our loving Lord and Master here, that hereafter we may receive the Crowne of righteousnesse which thou haste prepared for all those that doe it.

When to conclude our Prayers, give us leave to praise thee, and give thee humble thankes for all thy mercies, that for our sins thou hast not totally consumed us. But to further thy glory and our good, hast elected us before the foundation of the World, created us in time after thine own Image, redeemed us from the power of Satan by the more powerfull passion of thy Christ and our Jesus. We thanke thee our Lord, for our Christian calling and vocation, wrought in us by the inward operation of thy spirit, and the outward preaching and ministery of thy Word: for our justification in Christ, our measure of sanctification here, and our hopefull [...]ssurance of glorification hereafter: yea for all thy blessings and benefits we now and ever yeeld thee a [Page 158] thankefull acknowledgement. Nor for our selves are we onely thus suppliant, but O Lord, let our prayers extend also to the good both of our selves and others. Be ever therefore gracious to thy Spouse the Church, &c.

Here againe goe on as occasion seemes as in the generall Prayer. When as reflecting upon the Church, pray, that God would purge her from Schisine and Heresie: and as to all the Members of both Church and Common-wealth, that he would reconcile all the differences of Opinions among us, that in his good time we may not onely obtaine, but keepe the unity of the Spirit in the Bond of Peace.

When you may conclude thus:

BLesse us all O Lord, pardon our sinnes this day passed, and let us have quiet rest this Night to come, that the day following, and so all the dayes of our lives, we may still study and strive the advancement of thy glory, our own and our Neighbours good. And this and whatever else necessary for us, grant us O Lord, even for thy [Page 159] Sons sake Christ Jesus, In whose Name and Words, concluding these our imperfect Prayers, come we unto thee, in that his most perfect, saying as he hath taught us, Our Father which art in Heaven, &c.

The grace of our Lord Jesus Christ, and the love of God the Father, and the sweet and comfortable fellowship of God the Holy Ghost be with us, blesse preserve and keepe us this Night following and for ever. Amen.

The End.

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Milke for children, or, A plain and easie method teaching to read and write together with briefe instructions for all sorts of people ... : as also an appendix of prayer / by Lambrocke Thomas.

Author: Thomas, Lambrocke.1654

The division of the letters.

The Creed in twelve Articles.

The Commandements in a Preface and ten Precepts.

The Lords Prayer in a Preface, six Petiti­ons, a Confirmation, and a Conclusion. The Pre­face. The Peti­tions.

[...]race before meat.

Grace after meat.

A short Catechisme.

A plaine and easie Method teaching to read and write.

Instrustions for the Teacher.

A brief Exposition of the former Catechisme with here and there some short Explications, the Teacher may acquaint his Learner with.

Further Instructions for the Teacher.

1, Story.

Applic.

2 Story.

Applic.

3. Story.

Applic.

1. Story.

Applic.

2. Story.

Applic.

3. Story▪

Applic.

A breif Exposition of the Creed.

Applic.

Applic.

Applic.

Applic.

Applic.

Applic.

Applic.

Applic.

Applic.

Applic.

Applic.

Applic.

Applic.

A briefe Exposition of the ten Commandements.

A briefe Exposition of the Lords Prayers.

Thus of the three Petitions that concerne God:

The Appendix. A brief Discourse of Prayer.

A Generall Prayer at all times of many to­gether or by one Man or Woman alone, as the occasion serves, changing the Number, and Sex.

Thus and the like may be the Prayers: The Prayes thus: as,

A Morning Prayer for a Familie.

An Evening Prayer for a Family.

The Lords Prayer in a Preface, six Petitions, a Confirmation, and a Conclusion. The Preface. The Petitions.

A Generall Prayer at all times of many together or by one Man or Woman alone, as the occasion serves, changing the Number, and Sex.