MILK FOR CHILDREN OR A plain and easy Method teaching to read and write: Together with Brief Instructions for all sorts of People: especially for Ministers to inform the Ruder sort in their Parishes, for Schoolmasters 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 Angel in Cornhill, 1654. TO THE RIGHT WORSHIPFUL The Bailiff 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 multiplied. THE dignity of this Subject may without ambition aim at an higher Dedication, and the Dignity of some of your places may well Patronise a more learned work: Although the Relation we all have to either may well challenge, I no other Patron, and You all even this Dedication. In as much as the poor endeavours it is of a Minister of the Gospel 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 equal charge yet my careful endeavour, that should principally redound●o those of my own charge, I do not bound, but shall be glad if it may go out into a blessing to the good also of others, and next to those of my own Parish, to all others within this ancient Corporation. When this work though mean in show (for I studied therein both brevity & plainness) is but the grounds & epitome of many years' exercises among you: when what by sermons I have sometimes 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 Catechism 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 piece thus framed for your use, may remain with you as a testimony of my goodwill, and well wishes to your souls good. And so commending you to God, I rest Yours in all Christian Love and Observance L. THOMAS. To the reverend Clergy of England. Reverend Fathers and Brethren. THe Day is short, the Labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or work) much ᵃ, said an old rabbin, a saying not unlike to that (as old and true) of the older Physician that said Art is long, life short, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 only in this small piece propose: in the composing whereof, I have (besides other approved Authors) consulted also many Catechisms, in most of all which (though many both good and Orthodox) are meat for stronger folks, and not that I especially hereby aimed at to yield, Milk for Children. In them many are hard and intricate and obscure words and Prases, as if set of purpose to puzzle Divines, and not as I desired herein to express plainness and most easy terms to inform the more unlearned. However all that I have herein and that you have not in others, is little more than 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 weak capacities of Children that must learn, and (sometimes) not of them of most abilities that may teach. So as plainness and perspicuity even to both may be the best mean to help on this my intendment to administer this Milk for Children, these instructions for the more rude and ignorant. Which they more learned may not disdain to peruse, yea too for the advantage of them more unlearned that depend upon them, as a work done to their hands that might requir their pains 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 own, may (by God's blessing) become an case to any of you or useful 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 amiss in it. Goat's hair a Exod. 35. 5, 6, 7. was useful for the Tabernacle as wel● as Gold, Silver, Brass, blew Purple, Scarlet and fine Linen, and with a willing heart given as well accepted: so for the Salvation of souls these like mean and familiar grounds of Instruction may be as useful, 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 work together for good, and that by our every ways careful tender of the People of God committed to us. And being the work we have is hard and pressing, let us in what we may ease and relieve each other, the work of one be helpful to the studies of another, the both works and studies of both be helpful to the edification of all. Which is all that I hereby aim at, And so rest The meanest of your Brethren and fellow Labourer in the Ministry of the Gospel. L. THOMAS. To the courteous and Christian Reader. THere is no end saith Solomon of making many Books a Eccl. 12. 12. : And of Books as of all things else with the same Solomon may we say b Eccl. 1 9 there'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 books may we say with a Father, that e Vtile 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. useful it is that many books 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 plain and easy terms, which others yet may understand in them more difficult and obstruse. Besides that, many good books there that come not to the knowledge of every one, and books as for their worth some, so others though perhaps of less worth, or not so excellent as those others, yet are little set by, or otherwise esteemed for their Authors, as Sermons, Commentaries, Catechisms, and the like, why many times the labours of most excellent men unknown are but lightly looked upon, cast by: otherwise though of men less 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 only 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 again put them in mind of their soul's 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 tendering that, which is the main end of these instructions, a Milk administered for the sustentation of souls. A Book that with the Bible may for a time be a sufficient Library, while in their Minority to inform 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 books. When in this they have weighed every fundamental point of Religion, may they the better judge 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 pieces must be such like more plain instructions, and Catechisms. 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 entire, may for their novelty win Readers, who while but thus cunning an old Book new dated, may renew their faith almost perhaps out of date. To write again even the sa●e things may be necessary d Phi. 3. 1. , the same things new dressed pleasant. When men of knowledge that see both, and therefore out of their own fullness loathe it, let them suffer others not so full, by both or either to increase their knowledge. Let neither grudge at the plenty: the more knowing sometimes may nod, or forget, and may perhaps want a wakening or remembrance: and for them that know less, their own want may prompt to them any wise to seek to better their knowiedge: If not, they may starve and not be pitied that having bread to the full will no● eat 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 aught he knows 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 thanks be to God rather than our scorn or envy to the Authors of them, that, unless wanting to ourselves, thus happily feed us with abundance. What I propose here is out of love and desire to win souls to God, with my thanks for his goodness that hath raised up before me so many candles whereby I 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 mean candlstick of my making, that they also may have light with me. And to this end therefore having thus given account of my purpose, take also this account of my composing this peec, In the penning whereof, I have seen I confess & made much use of many commentaries & Catechisms, & in this little piece 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 Catechism in it, a set form both plain and pithy, enjoined to be taught children and servants: it is now little amended, if not worse, though too much neglected was the powerful and diligent opening every point and principle of religion comprised in that catechism: the form yet then kept us in some decorum of knowledge, though for want of due practice the power of Godliness was much wanting. But now is lost almost both form and power: When though Catechisms we have many, yet least ●ad libitum, exercised are they but by a few. Our constant preaching, neglecting catechising, makes up a Religion much like that Nebuchad nezzar's e Dan. 2. 32. Image, that was gold in the head, but in the feet earth. Men and masters we teach and inform, 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 brain than heart, and would be heard more to dispute, then seen to live like Christians. But let both, both preaching and catechising be but in practice, 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 piece to that purpose, that whoever list to spare time, (but the too much idle time, spent in useless pamphlits, and more idle sports) to employ in setting this Method a foot, may for the vain service done to their own lusts and the much pleasure of man's great foe the Devil, do service to their souls good, & to the glory of their greatest friend God. However in this let him have his own time, between whiles both before and after Sermons, when having called those under their charge, to give accounts of their attention at the Church, you may in this edify 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 acquaint and elegant Phrases. Nor let it be only the practice of that Gods holy day, a day that he challenges to himself, but otherwise having given you six days to do your work in, between whiles even on some of these, in this duty give him some of your diligence: when he will so bless you as that you may the better do your work. If a quarter or half an hour in a day be sometimes spent in the practice, at the weeks end you will find it no prejudice to your work, but an excellent preparation on God's day to do his work in, who doubtless will thereby both bless and prosper the works of every your own days. 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 book, 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. MILK 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. V 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. &. etc. 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. &. etc. 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. &. etc. 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. 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 Vowel ever in the beginning of a Syllable, word, or sentence. The other u. u. u. is always a Vowel. It is called a Consonant, because it must always be sounded with a Vowel as, ab. ebb. ad. ed. ba. be. da. de. etc. 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. always in the beginning and middle, this (s) always 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 than 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 PSAL. 34. vers. 11. Come ye Children, harken unto me: I will teach you the fear of the Lord. ECCLES. 12. verse 13. Let us bear the conclusion of the whole matter, Fear God, and keep his Commandments: for this is the whole duty of man. PSAL. 111. vers. 10. The fear of the Lord is the beginning of wisdom, a good understanding have all they that do thereafter, his praise endureth for ever. ECCLES. 12. vers. 1. Remember now thy Creator in the days of thy youtb, while the evil days come not, nor the years draw nigb when thou shalt say, I have no pleasure in them. 1 KINGS Chapt. 18. Verse. 25 Therefore now Lord God of Israel, keep with thy servant David my Father that thou promisedst him, saying, there shall not fail thee a man in my sight to sit on the Throne of Israel, so that thy Children take beed to their way, that they walk before me, as thou hast walked before me. Verse. 26 And now, O God of Israel, let thy word (I pray thee) be verified, which thou spakest unto thy servant David my Father. Verse. 27 But will God indeed dwell on the earth? Behold, the Heaven, and Heaven of Heavens cannot contain thee, how much less this house that I have builded! Verse. 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. Verse. 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 mayst hearken unto the prayer which thy servant shall make toward this place. The Creed in twelve Articles. 1. I believe in God the Father Almighty, maker of heaven and Earth: 2. And in Jesus Christ his only 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 risen again from the dead: 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 believe in the holy Ghost: 9 The holy Catholic Church, the Communion of Saints: 10. The forgiveness of sins: 11. The resurrection of the Body: 12. And the life everlasting. Amen. The Commandments in a Preface and ten Precepts. And God spoke 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 Commandments themselves. me. II. Thou shalt not make unto thee any graven Image, or any likeness 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 down thyself 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 me. And showing mercy unto thousands, of them that love me and keep my Commandments. III. Thou shalt not take the Name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his Name in vain. iv Remember the Sabbath day to keep it holy: Six days shalt thou labour and do all thy work. B●t the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter, thy manservant, nor thy maid-servant, nor thy cattles, nor thy stranger that is within thy gates. For in six days 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 days 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 steal. IX. Thou shalt not bear false witness against thy Neighbour. X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy Neighbour's wife, nor his manservant, nor his maid-servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours. The Lord's Prayer in a Preface, six Petitions, a Confirmation, and a Conclusion. The Preface. The Petitions. Our Father which art in Heaven, 1. Hal lowed be thy Name. 2. Thy Kingdom come. 3. Thy will be done in Earth as it is in heaven. 4. Give us this day our daily Bread. 5. And forgive us our debts, as we forgive our Debtors. 6. And lead us no● into Temptation, but deliver us from evil: For thine is the Kingdom, 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, bless us and the Creatures whatever now provided for us: so fill both our bodies and souls with good, that both may abound in all goodness 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. Grace after meat. Give us O Lord we beseech thee all thankful 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 mayst receive all praise and glory, now and for ever. Amen. A short Catechism. 1. Question. WHat ought to be our chiefest care? Answer. To glorify God. a 1 Cor. 10. 31. II. Q That we may have that Care, and show forth that glory, what ought we especially to have? A Zeal. b Numb. 25. 11. III. Q Is Zeal enough to show it? A No, we must have also knowledge. c 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. VI Q Doth●bat glorify God? A Yes. d Psal. 19 1, 2. VII. Q Why would he have his works to glorify him? A That we might be without ex cuse. e 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 certain rule to go by. X. Q Have we a certain rule in that Word? A Yes. f Is. 8. 20. XI. Q What especially teacheth that Word? A The Knowledge of God and ourselves. g 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. h Jo. 4. 24. XV. Q Secondly, what hath God done? A He hath made all things. i Gen. 1. ●. XVI. Q What ought we to know of ourselves? 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 Adam's Gen. 6. 5. Ro. 6. 23. fall, evil 1: And unless by Grace renewed subject to death. ᵐ XX. Q Thirdly, what shall we be? A At the last day, the general 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 Adam's 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 Son of God, and Saviour of man. XXIV. Q Why must we be redeemed by Jesus Christ? 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 do you know this? A My Creed tells me so. XXVIII. Q What is the Creed? A The Articles of our Faith. XXIX. Q Why do some call it the Apostles Creed? A Because some say the Apostles composed it. XXX. Q What do you think, who composed it? A It is uncertain. XXXI. Q Why then is it received? A Because whoever composed it makes no great matter, but being of old received and certainly containing the sum or grounds of Christian Religion comprised in the Gospel of Christ, it is therefore received. XXXII. Q How many be those Articles of it? A According to the number of the twelve Apostles, twelve. XXXIII. Q What be those Articles? A I believe in God, etc. XXXIV. Q What is Faith? A A certain confidence in, and dependence on Jesus Christ. q Eph▪ 3. 12. XXXV. Q Why need we that confidence and dependence on Jesus Christ? A Because we are sinners, and none but he bore those sins. i Heb. 9 28. XXXVI. Q What is sin? A A transgression of the Law. s 1 Jo. 3. 4. XXXVII. Q What is that Law? A The Commandments of God. XXXVIII. Q How many Commandments are there? A Ten in two Tables. t Deut. 4. 13. XXXIX. Q Which be the Commandments? A I am the Lord thy God, etc. XL. Q What learn 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. u Mat. 22. 37. XLII. Q What is your duty towards your Neighbour? A To love him as myself. w Mat. 22. 39 XLII. Q Well but can you exactly keep them in every point? A No, but I daily break some one or other of them in thought, word and deed. x Psal. 14. 1. 3. And breaking but one, I am guilty of all. y Ja. 2. 10. XLIV. Q How then to any purpose can you keep any of them? A I must labour what I may to keep them. XLV. Q Why must you labour to keep them? A Because they are the rule prescribed of God. XLVI. Q Well, but being as you say not able to keep 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 amendment of life for time to come. z Act. 26. 20. XLVIII. Q Butler, can you thus repent of yourself? A No, but that also is the gift and goodness of God: a Ro. 2. 4. and we must pray for it. b 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 pattern of Prayer, the Lords Prayer. LI. Q What be the words of the Lords Prayer? A O●r Father which art, etc. LII. Q How many parts hath this Prayer? A Four. LIII. Q Which or what be they? A First, a Preface, secondly, the Prayer itself, thirdly, a Confirmation, and fourthly, a Conclusion. LIV. Q Which i● the Preface? A Our Father which art in Heaven. LV. Q Which is the Prayer itself? A The six Petitions. As hallowed etc. LVI. Q What is the Confirmation? A For thine is the Kingdom, etc. LVII. Q Which is the Conclusion? A Amen. LVIII. Why must we pray? A Because a good means 'tis to increase faith. c Luk 17. 5. LIX. Q Are there no other means to increase it? A Yes. LX. Q What be they? A The Sacraments. d Rom. 4. 11. LXI. Q How many Sacrament● be there? A Two. LXII. Q Which be they? A The first Baptism: e Jo. 1. 26. the second the Supper of our Lord. f Luke 22. 19, 20. LXIII. Q What is a Sacrament? A An outward and visible sign or seal of an inward and spiritual grace. g Rom. 4. 11. LXIV. Q What is the outward sign or seal in Baptism? A Water. h Act. 10. 47. LXV. Q What is the inward and spiritual Grace? A Remission of sin. i Mar. 1. 4. LXVI. Q Who are to be baptised? A Believers. k Act. 8. 37, 38. LXVII. Q What is the outward sign or seal in the Lord's Supper? A Bread and Wine. l Luke 22. 19, 20. LXVIII. Q What is the inward and spiritual grace? A The benefits and deserts of Christ's death and passion. m ● Cor. 11. 24. etc. LXIX. Q Who are to receive this Sacrament? A Believers baptised. LXX. Q Who instituted these Sacraments? A Christ himself. n Mat. 28. 19 Luke. 22. 19 20. LXXI. Q Who are to administer them? A Ministers lawfully thereunto called. o Heb. 5. 4 LXXII. Q Why ought we thus to have faith? and to show forth works of faith, to pray, and to receive the Sacraments, etc. A That we may obtain Salvation. p Act. 16. 30. LXXIII. Q What is Salvation? A It is next to God's glory, the chief end of man's endeavours. q Psa. 73. 24, 25l LXXIV. Q And what is that end? A Eternal life. r Jo. 5. 39 LXXV. Q. What is eternal life? A An everlasting living with God in glory. s Psal. 73. 24. A plain and easy Method teaching to read and write. examples of letter forms and writing in various hands The Great Letters Engl: ABCDEFGHIKLMNOPQRSTUWXY Ro: ABCDEFGHIJKLLMNOPQRSTUWXYZ Ita: ABCDEFGGHIKLMMNOPQRSTUWXY The small Letters of all Sorts Eng: abcddeeefgghiikkl ll mnoppqrrsstvuwxxyzz Rom Aabcdefghikl ll mnoppq qu rr stuwxys ss ● con m m oh Ita Aabcdefgghiikl ll mno oo ppppq rrsst tt v tt w x x yyzz Secretary hand Come ye children hearken unto me I will teach you the fear of the Lord Roman Hand Let us hear the conclusion of the whole matter Fear God & keep his commandments for this is the Italian hand The fear of the Lord is the beginning of wisdom, a good understanding ●aue all they that oor ● his commandemen ts his praise endureth for ever. ●. B. Mixed hand or bastard Secretary Remember now thy creator in the days of thy youth while the evil days come not now the years 〈◊〉 nigh, when thou shalt say I have no pleasure in the: 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 inform 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 & all the World, of Christ how he redeemed us, when by sin made bondslaves 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 attain 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 evil. And to that end let them by little and little teach them even without book to pronounce the Creed, the Commandments, and the Lords Prayer. And then after they can say them by heart and without book, to tell them how many Articles are in the Creed, how many Commandments there are, how many Petitions in the Lord's 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 Commandment, or this Petition is the first, and this the second, and this the third, and so forth: but this is the sixth, or this the third, or this the first, and so forth. When it may not be amiss even without book to teach them the names of the letters in the Alphabet, as a, be, cee, dee, etc. and how to number, as one, two, three, four, etc. When while you are thus teaching them this, by this or the like Alphabet here before set down, 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 deal more pains and cost to attain it, than this timely endeavour may do. Which at first by a provident foresight and diligence is attained even with pleasure, and little pains, and less expense: the expense 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 near 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 learn. 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 indifferent capacity, (come to some discretion) may perfectly read. Which they may the better do by observing this Method. First, to learn to know the letters within book, as they had been taught before without book to name them. And also the Figures, and the Numeral 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, etc. And then of the Numeral letters that this stands for one, this for five, this for ten, etc. of the Figures that is two, this four, this six, etc. Secondly, to know and show which are Vowels, which Consonants, so as when ever they see a Word they may be able to say there be so many Vowels in it, and so many Consonants. Thirdly, to learn 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 learned all this, you may do well to acquaint them with the points or marks, or stops in reading, which are these fix before set down in the Alphabet. Where you must first give them their names as before annexed to their marks: so as when seeing any of them the Learner may say that this Crook (,) 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 Prick (.) a full point, where one may take breath or end a period: This point with a crook over it (?) a note of Interrogation, where a question is asked: This point with a downright 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 enclosing a sentence between them, which sentence taken away or left out, the sense yet would remain entire. When also you may tell them the meaning of those marks 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 itself: and that set with a cafter it as etc. etc. etc. is then used when any thing remains unset down, or is understood to follow though not set down, 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 joined together, they do somewhat differ from the rest. As also in the written Copy to tell them the differences between 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 keep to these set forms of letters, till they can perfectly write according to these Copies in either hands: and then they may easily vary and write mixed hand, in such other letters as are used in writing, if (though this be enough) they would be further masters of the Pen. This learned, you may proceed, and show 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 show and pose them in most of all these particulars. Where you have most of all the letters of the Alphabet, some of the Figures at the beginning of each verse, some of the Numeral letters in the number of the book 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 piece of Scripture you thus posed them in: or choose some other easy and short sentence, as some one or other of them set down in the third page before that Scripture, as, Come ye children, etc. or Let us hear the conclusion, etc. or The fear of the Lord is the beginning of wisdom, etc. 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 four words at most at a time: and them well learned and understood before you go any further. Then when those three or four words are so well learned: 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 learned, may you proceed with them to that Scripture, or rather if you will to the Creed, or Commandments, or Lords prayer: and then after to some Psalm or what other Chapter or piece of the Bible, or what other English book you will. And observing this Method, first taking three or four words, than a line or a verse, than a page, than a leaf 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 folks that want it, would in their minds give all they are worth for. Now all this in some measure well performed, may you go on to propose unto them the learning of some plain and easy Catechism: or rather indeed between while 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 Catechism: and so without book learn it, as they may instruct one another, one by questioning, and another by answering. Instrustions for the Teacher. Which short Catechism being thus learned, may you do well next to proceed to this or the like exposition of it. That so you may not only have the direct Questions and Answers as before in that Short Catechism, 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 yourself as occasion serves upon the Question or Answer, producing proofs of Scripture for your Expositions: and causing still the Learner where need is to repeat still the proof, set down before in the Margin, 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 down but only by quoting the place without the words, that both the book 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 press it in his memory. Or if 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 Catechism, have I caused also to be inserted an Alphabet of the most usual written hands, & the same sentences of Scripture teaching to write) that in a leaf of Paper, set between every leaf in this book, or otherwise in a piece of paper for the purpose, he may write down every proof. A brief Exposition of the former Catechism with here and there some short Explications, the Teacher may acquaint his Learner with. 1. Teacher. HAve you learned your Catechism? Learner. Yes. 2. T. Come let me examine you, and see whither yea or no, you understand what you have learned. What understand you by the word Catechism? L. An Instruction by way of question and answer. Explication. Catechism 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? L. Yes, most necessary. 4. T. How prove you that? L. Many ways 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 a 1 Tim. 2. 4. Secondly, Catechising is the readiest way to teach the grounds of Religion, without which bootless it is to think to build up that truth, or to come to the knowledge 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 seem not to be so necessary. L. 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 b Lu. 1. 4. , who disdains not the instruction of Luke▪ And Apollos an eloquent man c Act. 18. 24. & 26. that condescends to the instructions and expositions of Aquila and Priscilla. 6. T. You said in your answer to our first question, that our chiefest care aught to be to glorify God. How prove you that? L. By that of St Paul d 1 Cor. 10. 31. , which intimates in all our do our chiefest care of God's glory. 7. T. Then next in your answer to our second question, to have that care and show forth that glory, you said we ought to have zeal: How prove you that? L. By the example of Phineas e Numb. 25. 11. , who by his zeal in slaying Zimri and Cosbi, that by their lewdness had dishonoured God, turns away the wrath of God from Israel: for which f Vers. 12. God gives him his Covenant of peace, testifying thereby the approbation of zeal to set forth his glory. 8. T. What is zeal? L. An earnest and great care that one hath to do a thing. 9 T. Then again in answer to our third question, you said that even that zeal was not enough to show forth that glory: but that we must have knowledge too. Do you still hold that assertion? L. Yes. And I can prove it too? 10. T. How can you prove it? L. By that of St Paul to the Romans g Rom. 10. 2. , where well it was that they had zeal 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 perform the service he must be knowing too: and therefore to direct both that zeal 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 God's glory. 11. T. How are the Works of God the rule? L. The Psalmist shows it. h Psal. 19 1, 2. 12. T. How do they declare his glory? L. Why being a goodly and glorious frame, it shows 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 glorify him, that we might be without excuse. How prove you that? L. By that of St Paul i Rom. 1. 19, 20. where speaking of the Gentiles that otherwise know not God, the Apostle proposes (as a rule to prove his power and Godhead) the works of God, and so that they might be without excuse, saith he. 14. T. What means he by that being without excuse? L. That so glorious a frame, that shows both the glory and goodness of God, could not but condemn 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? L. No. 15. T. How prove you that? L. By that of Paul to the Corinthians k 1 Cor. 1. 21. Explic. The knowledge of God by the Creature, is that more weak and imperfect, and may avail 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 go by then the book of Nature, to wit, the book of the Scriptures, which is as you answered to our Ninth question our certain ●●le to go by. 16. T. Well, but how prove you that to be the certain Rule? L. By that of Isaiah l Is. 8. 20. 17. T. Why, would God have the book of nature first, and then after the book of the Scriptures to be thus the Rule? L. That finding nature thus to direct to this truth, we might the better believe the Scriptures. 18. T. You said In your answer to our eleventh question that the Scriptures teach the knowledge of God and ourselves. How prove you that? L. Out of that of St Paul m 2 Tim. 3. 16, 17. 19 T. What mean you by that Inspiration of God? L. The Dictates and directions of the holy Ghost. 20. T. What by Doctrine, Reproof, Correction, Instruction in righteousness? L. The method the Scriptures teach to train up men to God and goodness. 21. T. What where he saith, that the man of God may be perfect? L. That nothing be wanting for his good and godly information. Explic. This shows the perfection of the Scriptures, that though Nature may inform against evil, yet for perfection in goodness the knowledge of the Scriptures is 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 proof have you for that? L. That of Christ himself n Jo. 4. 24. . Explic. There are other Spirits, as the Angels, they are said to be spirits o Ps. 104. 4 Heb. 1. 7. , and there are spirits of Devils p 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 q Pro. 16. 4. , God is the Creator that hath his being of himself r Ex. 3. 14. . They all were made in time and finite substances, God is infinite s Job 11. 7, 8, 9 and Eternal t Deu. 33. 27. Psal. 90 2. . They are changeable, as the Angels at first u Judas. 6. , the Devil ever since w 2 Cor. 11. 14. . But God is unchangeable x Mal. 3. 6 Jam. 1. 17 . They are some good y Heb. 12. 23. , some evil z Lu., 7. 21 : some lying a 2 Chro. 18. 20, 21. . seducing b 1 Tim. 4. 1. spirits, God is always and altogether good c Ps. 52. 1. true, righteous d Ps. 19 9 . And the like other Attributes hath God, as properly essential to him, as that he is holy e Ex. 15. 11. , just f 2 Chro. 11. 6. , merciful g Ex. 34. 6 , and the like other excellencies of good, that no other hath but by donation from him h Ja. 1. 17. . 23. T. You find in your answer to our fifteenth question that God made all things. How prove you that? L. Proofs there are sufficient for that in the whole i Gen, 1, first Chapter of Genesis. 24. T. How prove you that he made all good? L. Why the same proof may serve for that took. 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 evil l Psal. 14. 1. 3. . L. Yes that I can. 26. T. Tell me how? L. Why that last cited place m Goe 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? L. We were then good in Adam that was then made, as afterwards I answered to your one and twentieth question, in him we became evil n Rom. 5▪ 18. . 28. T. But is there no evil in us but that? L. Yes: that is as the fountainhead of evil, called by some Original sin, and as still whatever ill thoughts, ill words, and ill actions are as the streams that flow from that fountain, and called actual sins. And thence is it, as we answered to your nineteenth question that I said that in ●hat our first Parent Adam's fall we are all evil, and for that subject to death o Rom. 6. 23. . 29. T. How prove you that we are so evil? L. God that tells nothing but truth, tells us so p Goe 6. 5. . 30. T. How prove you that for that evil we are subject to death? L. So saith St Paul r Ro. 6. 23. . Explic. Where by Death is meant not only as the consequent of sin, 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 fatal destruction, yet might be the just stipend of all the wicked offspring of Adam, though living thousands of years after him; God no otherwise dealing with them then as we use to do with Vipers, kill them not only for the breed sake coming of a pestiferous generation, though otherwise having as yet done no evil, yet for the ill they when occasion serves will surely do. That issuing from that unsavoury fountain cannot but be insipid waters, so as though damned we have no just cause to complain of God, receiving thereby but the stipend of our sin. 31. T. You said in your answer to our twentieth question that the last day, the general Resurrection of all mankind, they by grace renewed shall be blessed in heaven, they that continue in sin shall be accursed in hell: What proofs have you for that? L. First, that they by grace renewed shall be blessed, that of Christ s Mat. 25. 34. , and that they that continue in sin shall be accursed, that also of him t Mat. 25. 41. . Explic. Where by Heaven is meant the joyful vision and enjoyment of God, and the company of the blessed Saints & Angels professors of the Gospel of Christ. And by Fire is meant not only Hell torments and the unwelcome company of the Devil and his brood, Infidels and ill Livers that regarded not the Gospel of Christ, but as it were trod underfoot the son of God: but also as torments yet more fatal and insufferable, the for ever loss of Heaven and the blessed vision of God and his chosen. No hell to an ingenuous mind being more horrid than the loss of Heaven. 32. T. Well, than you say there shall be a Resurrection: what mean you by the Resurrection? L. After our departure hence and a dissolution of both soul and body, the soul to the place appointed of God for it, and the body to the dust, that the body shall again rise at the last day, and be united, every body to his own soul to enjoy the good or the evil appointed for them. 33. T. How then say some as the Saducees, that u Luk. 20. 27. 1 Cor. 15. 12. there shall be no Resurrection? L. They are much mistaken, it is an Article in my Creed, to believe the Resurrection of the dead: St Paul in that place w 1 Cor. 15. 13. etc. presently, hath infallible Arguments for it. Explic. Resurrection is from a Latin word that signifies to stand up or arise again, used diversely in the Scriptures, as sometimes for the immortal life x Ph. 3. 11 , deliverance from danger y 2 Cor. 1. 10. , A new birth in Christ z Col. 3. 1. , which is a resurrection from sin to holiness and called a 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 b Rev. 20. 13, which is a Resurrection 〈◊〉 the dead bodies of all that died, to be judged every man according to his works, at that great and general day the day of judgement: a Resurrection of the flesh according to that faithful knowledge of Job c Job. 19 26. 27. that though dying, or by death made Worm's meat, yet again in his Flesh, with the very same eyes he then had he should again (meaning at this Resurrection) ●ee God 34. T. You say out of that of St Paul d Ro. 6. 23 that the wages of sin is death, and in your answer to our one & twentieth question that we all finned in Adam: How can we then be freed from the death of sin? L. Why that I told you in our answer to y●ar two and twentieth question, that it is by Jesus Christ. 35. T. How prove you that? L. Why, those places before cited c Ro. 5. 18 1 Cor. 15. 22. prove it. 36. T. All finned in Adam, and if all be made alive in Christ, then are none subject to death. L. True it is all finned in Adam, but they all that are made alive in Christ, are only Believers, all that are made alive, are made alive in him, but they all are only such as believe in him. Explic. Salvation in Christ is offered to all d Mat. 11. 28. though none lay hold of it but the chosen: when though he was a sufficient satisfaction for all: yet was he efficiently satisfactory only for them e Jo. 18. 9 Where though but the chosen are saved, yet in that Salvation (though perhaps but of a few in comparison of the damned) doth mercy yet prevail against justice: and more it is that one is saved by his merit, than that thousands die by their own merits. And that in as much as possible it is that all without him may be damned, and though but one saved, that impossible is that salvation of that one but by him. 37. T. You said in answer to our eight and twentieth question, that the Articles of our faith are called the Creed: What mean you by that word Creed? L. The sum of our Faith. Explic. Creed is an Appellative from a Latin word that signifies to believe: whence we take the thus naming of the sum 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 Son and our Redemption: Thirdly of God the holy Ghost and our sanctification. Other some make four parts of it, by dividig this ●hird into two parts, making that of God the holy Ghost one, and Gods holy Catholic Church, with the Articles that follow the other. Both making up but the same in sum, and that as we have said, the sum of our Faith. 38. T. In your definition of Faith you said in answer to our four and thir●ieth question that it is a certain and sole dependence on Jesus Christ. How prove you that? L. By that of St Paul f Eph. 3. 12. Explic. Faith is diversely taken, as for Constancy and Fidelity in keeping promises g Ro. 3. 3. for the Doctrine of the Gospel h Ga. 1. 22. the profession of any kind of Religion i Ro. 1. 8. and the like. And is a persuasion or assent to any purpose. And in Scripture is , 1. Historical, as is the Faith of Devils, they believe there is a God k Ja. 2. 19, and tremble too, at the presence and and power of God, believe there is a word of God, etc. but they believe not he is their God, or that Word good for them, etc. 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 God's truth for a time, but in time again to fall away, typified by that Parable of the seed that fell in stony ground l Mat. 13. 20. 3. Faith of Miracles, which is a persuasion that God will do miracles in the now work of our salvation, which is a persuasion of ill men, and a perverse generation are they that after so glorious a light of the Gospel, will besides the promises of the Gospel now seek unto God for a Miracle m Mat. 12. 38, 39 . 4. Justifying Faith which is as you have said, a certain and sole dependence 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 believe, nor only believe for a time, but will in this holy persuasion live and die. 39 T. What faith is there meant? L. Justifying faith. 40. T How prove you our salvation by Jesus Christ? L. Because as we answered to your five and thir●ieth question, he bore o●r sins. 41. T. How prove you that he bore our sins. L. Out of that of St Paul n Heb. 9▪ 28. . 42. T. Why, could no other do i●? I. No, no man else b●t the man Christ Jesus. 43. T. How prove you that? I. By those two places of Paul o 1 Tim. 2. 5. Rom. 5. 6. : both which places show him alone our Redeeme●, that he bore our sins, freeing us from the guilt of them, which none others strength could do. 44. T. You said in answer to our six and thirtieth question, that sin is a transgression of the Law: how prove you that? L. By that of St John p 1. Jo. 3. 4 . 45. T. What is that transgression of the Law? L. A breach of God's Commandments? 46. T. Where in consists that breath? L. In committing what they forbidden: and in omitting what they require. 47. T. You said the Commandments are ten in two Tables: How prove you that? L. They are ten, as we read in the Law, Deut. 10. 4. and in two Tables in the verse next before, or both together in Deut. 4. 13 that one verse or place q. 48. T. Where are they written or repeated at large? L. In the twentieth Chapter of Exodus, where it is said, And God spoke, etc. from the first verse of that Chapter down to the eighteenth verse. 49. T. What mean you by those two first verses, And God spoke all these, etc. Are they part of the Commandments? L. No: but they are the Pr●face to them. 50. T. What learn you from that Preface? L. That God is the Author of them, and so they are Gods Commandments. 51. T. But God there speaks to the Jews and of their freedom from Egypt's bondage: what is all that to us? L. Yes, it is spoken as to us too: that freedom from Egypt's bondage by Moses, being a Type of our freedom from sin by Jesus Christ. 52. T. Why, but will Christ have us keep the Commandments? L. Yes, all that will testify the●r love to Christ, must keep the Commandments r Jo. 14. 15. : all that will seem truly to know God, must by keeping the Commandments show that knowledge s 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 dependence upon him, as if that and no more were requisite to salvation▪ and yet here again you say we must keep the Commandments. L. True it is, as the Prophet saith, the just shall live by his Faith t Hab. 2. 4. : but see you what Faith, that is that fertile, no barren Faith, but that emergent by works u Ja. 2. 22. : good faith that is lively and shows itself by doing good. For what saith Christ w Mat. 7. 21. , and how x Mat. 23. 3. doth he upbraid those Hypocrites that pretend ●uch to faith, but show it not by their works? Explic. Christ frees those that are his from the Curse and malediction of the Law, but not from the Obedience. He bore our sins, not that we should live as we list loosely i 1 Pet. 2. y. 24. and lewdly, but holily and righteously And therefore even predestination unto life by Jesus Christ, ordains as to the end, so to the means that lead to the end z Ep. 2. 10 . We are not tied to the curse of the Law, that having finned we might not despair of mercy in Christ: & we are tied to the Obedience of the Law that we might not presume to sin and to be saved by him. And therefore well do you answer to our fortieth question, that the Commandments teach (and may we add, 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? L. Christ himself also saith it a Mat. 22. 37. . 55. T. How, as you there answer to our there nex● question, that our duty towards our Neighbour is to love him as ourselves? L. Christ himself also saith it b vers. 39 . 56. T. Well, but you say in answer to our three and fortieth question, that you cannot exactly keep them, but daily break some one or other of them. What makes you think so? L. Why, the Scriptures tell me so e Ps. 14. 1. 3. . and if we narrowly examine it our own 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 keep them as we ought: How must we labour to vindicate our miskeeping of them? L. 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 sins past, and purpose of amendment of life for time to come. 58. T. Whence learn you that? L. Out of that of St Paul d Act. 8. 22. . T. You cannot do of yourself: Tell me why you cannot. L. It is the gift and goodness of God, as I told you, and we must pray for it? 59 T. Whence prove you that? L. That 'tis God's goodness out of that of St Paul e Ro. 2. 4. : and that we must pray for it, out of that of St Peter. f Act. 8. 62. 60. T. Why, but St Peter there wils Simon to pray for forgiveness. L. True: but we must understand that without Repentance no forgiveness. g 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 h Mat 7. 7 . 61. T. You said in answer to our eight and fortieth question, that prayer is a good mean to increase Faith: How prove you that? L. Out of that we read i Luk 17. 5. : where we have a good pattern in the Apostles praying for it, and may show prayer as said, that good mean. 62. T. Then next that the Sacraments be also a good mean: How prove you that? L. Out of that of Paul k. Explic. There are besides these, means that might also be instanced in, as 1. holy Fasting and humiliation l L●. 5. 3. . 2. holy feasting and thanks giving m Es●h. 9 17. . 3. I i●●● and religious vows n Ps. 50, 14, ● . The first when ●●nder some cross or affliction wanting some special blessing o Esth, 4, 16, &c, . The second when in bliss and prosperity, having blessings to the full, or freed by some great deliverances p r Chro, 29, 10, etc. . 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 q 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 Baptism? L. Our of the Gospel of St John r Jo. 1. 26. . 64. T. Whence the supper of the Lord? L. O●t of that in Luke s Luke. 22. 19 20. . Explic. Understand these to be Sacraments of the New Testament: and they two only ordained by Christ, and them two in place of those two more material that typified them in the old, to wit, Circumcision and the Passeover. God being the Author of both t Heb. 1. 1 : both signs of God's favour to his Church and chosen: and both that have both a sign and the thing signified. True it is there were besides these divers Sacraments under the Law, and divers from these under the Gospel, as that set Sacrament of the Rainbow u Gen, 9, 9, : besides such as the Sabbaths w Ex, 31, 13, 27, , the Ark of the Covenant x Ex, 25, 10, 22, , washings y Le, 14, 8 and the like, though rather Types than Sacraments: two, to wit, Circumcision and the Pascall lamb being the two special ones, to both which succeeded these two under the Gospel, to wit, Baptism 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 sign of an inward and spiritual grace: How prove you that? L. by the same Testimony that I prove the Sacraments a good mean to increase Faith z Rom. 4. 11. , where Circumcision is said to be the outward sign or seal, righteousness 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 solemn Oath, or signifies a Bond or oblation solemnised by an Oath, as was the compact between a Captain 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 signify holy things: as the oath of fidelity Christian Soldiers take to be faithful their Captain Christ, as these Sacraments are. 66. T. Whence as you answer to our sixty fourth question, prove you Water to be the outward sign in Baptism? L. Out in that of the Acts a Act, 10, 47, . 67. T. And whence, as you next answer to the next, Remission of sin to be the inward grace? L. O●t of that in the Gospel b Mar. 1. 4. . Explic. The Sacrament of Baptism hath its denomination from washing or sprinkling, as with water, which is the outward sign, and signifies that as the body is outwardly cleansed with Water or washing, so is the soul inwardly and spiritually cleansed by grace in Christ's blood. And it is called the Sacrament of initiation or entrance, or admission into Christ's Church, and therefore but once to be received. 68 T. You said in your answer to our sixty sixth question that believers are to be baptised: How prove you that? L. Out of that in the Acts c Act. 8. 37, 38. . Explicat. Infidels till converted are not to be baptised d Act, 8, 12, . And the Children of a Christian Parent is to be baptised e Act. 2, 39, : for they because within the Covenant) are also accounted Believers. 69. T. Whence as you answer to our sixty seventh question prove you bread and wine to be the outward sign in the Lord's Supper? L. Out of that of St Paul f 1 Cor. 11. 24. etc. . Explic. This Sacrament hath its Name of the Lords Supper, from the circumstance of time, when instituted, which was at suppertime, when Christ with his Disciples or Apostles having eaten the Passover, eaten his last supper, and signifies, that as the body is really refreshed and nourished with bread and wine, so is the soul spiritually by Christ's 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 twofold sign, as some think the better by this Sacrament to imprint in our minds 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 certain signs 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 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 main cause of that ill usage. And also both he uses to signify the sufficiently satisfactory offerture of himself, that as bread and drink 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 showing 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 eat the one, and drink the other, as assured of the energy of that blessing and oblation to Believers. 70. T. Why say you in answer to our sixty ninth question that Believers baptised are they to receive this Sacrament? L. Believers they ought to be that are admitted to either Sacrament, and order requires they be first baptised. Explic. If Infidels converted, they may presently after Baptism, on the first opportunity offered receive also this Sacrament. Though Children of Christian Parents, (though when infants baptised) are not presently so to receive this Sacrament, till come to years of discretion to know that they are believers. Where under the Notion of believers 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, testify their desire of like Salvation by Christ, by their receiving this Sacrament. 71. T. You said in answer to our seventieth question, that Christ himself instituted and ordained these Sacraments, How prove you it? L. For the Sacrament of Baptism that of Christ g Mat. 28. 19 : and for the Sacrament of the Lords Supper that of Christ: before cited h 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? L. O●t of that testimony of Paul i Heb. 5. 4. . Explic. Aaron and the Priests were only ordained 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 Gospel, go also and baptise k Mat. 28. 19 : and where St Paul saith l 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 show forth, that faith works of faith, to pray, to receive the Sacraments etc. that we may obtain salvation: How prove you that? L. Out of that m Act. 16. 30. : where the Jailor's chiefest care is for that Salvation: when n vers. 31. Paul and Silas, that he might have it, bid him believe. 74. T. How prove you salvation to be next to God's glory, the chief end of man's endeavours, as you answer to our seventy third question? L. Out of the Psalm o Psa. 73. 24, 25. , where David's hope was to be received to glory, which was to be saved: which we must conceive, next to God's glory his chiefest endeavour, as that of the Fathers in the place before cited p Act, 16. , and by that comparison of Christ q Mat. 16. 30. . 75. T. Then as you answer to our there next question, how prove you that end to be Eternal life? L. Out of that place r Jo. 5. 39 , where the Jews search for Eternal 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 eternal life, as we answered to that your last question, and prove it by that of David in the Psalm before cited s 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 t 1 Jo. 3. 2. , enjoy them u Ps. 73. 24 , have fellowship and communion with them w Jo. 17. 24. , have in soul and body endless and everlasting, yea unspeakable, incomprehensible peace and glory x Mat. 25. 34. 1 Cor. 2. 9 . Further Instructions for the Teacher. NOw between whiles sometimes, while thus expounding this Catechism, (instead of those idle tales and lying legends many teach their Children and Servants) may you do 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 holiness and honesty. As out of the Old Testament, either in words of your own, or by repeating the Text itself, 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 days: placing man in Paradise▪ a pleasant Garden God made and planted for his use and exercise, wherein he might solace himself to the glory of God, and his own good. Applic. Which teacheth us the power and providence of God, his orderely disposing all things, his mercy and goodness 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, 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, taketh six day's time to do it: as thereby showing himself a God of order, and to teach us thus orderly to dispose of all our do. And his mercy and goodnesss to man, that all this good he makes for him, which cannot but stir up our readiness to declare his glory. Again you may tell the Story of man's fall, Gen. 3. 2 Story. The Devil 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 means to tempt her husband to eat 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 Corn and fruit (for the good and nourishment of man) it with little labour of itself at first brought forth, brings forth of itself now naught but thorns and thistles, and other noxious weeds to his annoyance. So as he that with pleasure might have dressed his Paradise, must now in the sweat of his face, and with much toil and trouble, earn out of the earth his living. Applic. Which teacheth us the ready solicitations of Satan, ever and every ways labouring to undermine man's happiness: and how dangerous it is by any means to be induced to sin. That sin is the bane of man's prosperous state, spoils even his every good here, despoyles him of his glory hereafter. Then again may you tell them the Story of Cain and Abel's 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 idleness, but makes the own his ploughman, and the other his shepherd: Abel was a keeper of Sheep, and Cain was a tiler 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 employments. And thus of other Stories, as of Dinahs' being ravished a Gen. 3 4. 2. etc. , which may teach Maids not to be gadders abroad. Of the 42 Children being killed by the She-Beares b 2 Kin. 2. 23. 24. , which may teach Children not to mock. Of Israel's revolt from Rehoboam c 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 men's 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 himself by sin, to send and make his own Son man's Saviour, to bear man's sin, to take upon him man's nature, and to that end to be borne of a poor Virgin. Applic. Which may teach us the goodness of God to man, that will thus make his son man's Saviour, and his impartial 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 Herod's destroying the Children, Mat. 2. God had no sooner sent his Son into the world, then wicked Herod seeks to kill him: who not certainly knowing where to find him, being concealed as he conceived in some of the Coasts about Bedlam, where he was borne, to make as he thought sure work, sends and destroys all the children in those Coasts. Applic. Which may teach us what spite and malice wicked men have against God and goodness: who to encompass their ambitious designs will not spare the most innocent blood. Then again you may tell them the Story of Christ's being tempted in the Wilderness, Mat. 4. 3. Story▪ Jesus Christ having fasted forty days in the Wilderness, and being at the last an hungered the Devil thinks 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 show for●h a miracle, to turn stones into bread to satisfy that his hunger, knowing that he that could turn stones into bread, co●ld at his own pleasure otherwise find bread to satisfy hunger, without being beholding to any the Devils devices. Then he tempts him with pride and covetousness: with pride setting him on a pinnacle 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 kingdoms of the Earth and the glory of them, if he would fall down and worship him who was but a Liar, and had not to do with those Kingdoms but by pretence and usurpation. Applic. Which may teach us both how bold and intentive the Devil is to work our ruin: that if he thus set upon the Son of God, much more will he seek 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 down dead d Act. 5. 1. etc. , which may hint the danger of lying and collusion: Of Peter's execration of Simon Magus e Act. 8. 20. etc. , which may teach or hint the danger of covetousness and hypocrisy: O● Herod's being eaten up of worms f Act. 12. 23. , which may hint the danger of pride and vain 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 of Scripture by little and little to allure them to the love of God and goodness. As out of the Old Testament g Gen. 18. 18, 19 where greatness seems to be consequent of goodness and godliness, and that God will bless them whose children and household by living uprightly bless God. Also h Pr. 22. 6. where that men in their old age depart not from godliness and goodness, is that in their youth they were trained up in it. Again i Ecc. 12. 1 where the wise Preacher wishes as we say to take time by the forelock, and betimes to inform in golinesse. And then that k V 13. 14 to be godly, and go by the rule of God's Commandments is man's whole endeavours. Then out of the New Testament, l Mat. 6. 33. that our first care Christ would have to be to be godly, and no doubt the endeavours of our first years, as who seeking first to be godly should not miss any good, according to that of David m Psa. 8 4. 11. , who assures all good to the godly, as Christ makes goods the additions to godliness. Also n Jo. 14. 15 Christ would have us to testify our love of him, and to show it by keeping his Commandments: which is by having faith, and works of faith, hope, charity, and what other Christian virtues commanded by him. Again o 1 Jo. 2. 1. as if to prepare us for all these virtues, the Apostle warns against all vice, and under the salute or title, or appellation of Children, as if to show we could not be too timely in a contest with them: the spirit of God p Rev. 22. 14. assuring heaven to the godly, blessedness as the right of their inheritance. These and the like Expositions over, and these like more plain instructions instilled into youth, for their further growth in godliness, may you next do well, by yet larger expositions, to explain unto them the meaning of the Creed, the ten Commandments, and the Lords Prayer, with here and there some hints to some useful Applications. And first of the Creed. A brief 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 sum of Christian faith received by the Primitive Church and fathers: and though containing in it the pith and marrow of God's promises in in the Gospel, yet because no Canonical 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 general, thus the sum of our faith, it behoves first to prove the necessity of faith. And that do 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 a Heb. 11. 6. , without pleasing whom, even better were it not to be b Mat. 18, 6. . No, but this faith is it that justifies u● before God c Rom, 5, 1 Gal, 1, 15, , sanctifies us before men d Act, 15, 9, Gal, 5, 6 , is that by which we must live: in which we must die: live we must by faith. and that is when all we do, we do in faith, and when all we suffer, we suffer in faith. And then die we must in faith, and that first by weaning ourselves from an immoderate love of this world, secondly, by depending on the promises of God, thirdly, by adhering to all helps may bring us to heaven, and fourthly, in the pursuit of this adherence by no means to fall bacl or falter: but though perhaps at present seeing little or no good come, to hope and go on still as faithfully assured of its coming e 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 f Ro, 10, 17 of God, see we now next the symbol of faith itself, the Creed, and come we by the test of that word to prove every the Articles thereof, and first of the First Article, I believe 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 man's faith. 1. For the first, that there is a God, (though none but fools a Ps, 14, 1, will deny his being) these like Scriptures prove: and as if the better to work upon our capacities prove it by evident reasons. As by his works of Creation b Ro, 1, 20 , and Providence c 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 do. Where might be added the Nature of the Creatures, Whose motion points at some still first mover, their multitudes at some Unite: which again must needs be God, yea our own daily experience that see his wrath emergent against the wicked, and goodness and mercy eminent to the good and the godly. Use. Which may teach the foolish and dull Atheist to lay by his stupid infidelity, and confess 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 only that there is a God, but also that there is out one God. However to bacl this assertion have we also Gods own Testimony in these other like Scriptures, as Deut. 4. 39 Isa. 45. 5. 1 Cor. 8. 4. and the like. Use. Which again may instruct us against all filthy Idolatry, and them that count aught else a. God beside him: may teach unity among ourselves d Act, 4, 32 , and our only sole salvation by him e Is, 43, 11 Ro, 3, 30, . When proving him thus to be but one, we need not press 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. 2 That he is a Father, con we that Scripture f Isa. 9 6. where though speaking of Christ the Son of God, the Prophet calls 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 g Mat. 28. 19 1 Joh. 5. 7. . That he is called Father, shows him the fountain love, to the other persons, making the stream thereof flow to us in his Son, and so in him our father, thus showing God not only good in himself, but good also to us: that as it is evident by Christ's own testimony i Jo, 20. 17. , God is both his and our father, though we be but the adopted Sons of God k Gal. 4. 4, 5. , he only his natural son, yet have we with him this right to call him Father. Use. 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 do, as Christ did, the will of God l Jo. 5. 30. , with David to delight in doing that his Will m Ps. 48. 8 : to be as Paul would have his Ephesians be n Ep. 5. 1. followers of God as dear children. Children of the father who is good to all o Mat. 5. 45. , to show ourselves his children by our alike general goodness. 3. That he is Almighty, (besides that the frame of the most glorious Universe p Ps. 19 1. shows that the maker thereof can be no less than the Almighty God) God himself declares q Gen. 17. 1. that his Almighty being. As also this clo●d of Scriptures, though being infallible Scriptures, yet to prove the Almightiness producing undeniable Reasons. As r Psa. 111. 3 & Psal. 135. 6. where God is said to do what he will: hath might and power to do all things, as Psal. 115. 3. Mat. 19 26. Eph. 3. 20. and the like. Use. 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 do this or this? or this or this God cannot do: when thus he can do what he will, and they have not the wit to conceive, though the impudence thus to question his do. No, believing that he is Almighty, humbly bow s Ps. 95. 6. we should, labour to make him our friend by our obedience and not by our busy impudence to provoke his indignation. As he is a Father, and thus an Almighty God, to comfort ourselves 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 t Ps. 27. 1. 1 Pet. 1. 5. keep and defend us. 4. That he is Maker of Heaven and Earth the Scriptures are plain, 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 work 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 u Heb. 11. 3. but by the word of God, as Psal. 33. 6. & 9 as also Psal. 148. 5. And made also good w 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 days x Gen. 1. Ex. 20. 11. and that and all for his glory y. That and all which he hath since still gloriousl y Pro. 16. 4. and graciously governed and preserved z Act. 17. 28. . Use. Which may teach us, that as God is thus the Creator of all, the Author of all our good, so that him also we magnify and praise for it a 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 poor estate to something, can again displeasing him bring us to nothing or worse than nothing, to the penalty of his displeasure b 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 c Mat. 11. 33. Col. 3. 2. : and then in six days that as well in a moment might have made it, to show thereby not only his infinite power, but his mercy to us, by his example to do things orderly, and with deliberation. Besides that as Father prettily hints that his mercy, to show the superabundant goodness of it, when it should cost the Son of God thirty year's work to redeem lost man, that wrought out the fabric of the world in six days: showing thereby the Redemption of man a far greater work both of mercy and power then the work 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 dutiful respect and reverence to attribute to him and ascribe all glory, doing all still to that end he made all, to that his glory d 1 Cor. 10. 31. . 5. That this must be our faith, our certain, our assured persuasion, intimates e Heb. 11. 6. not only our this belief of him as he is God, but our trust and confidence in him as good f Jo. 17. 3. . Use. 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 man's faith, that we must not only in Genneral● make this symbol all our belief, b●t that every one's belief it must be, that beforesaid assertion of St Paul may well hint g Heb. 11. 6. , where he saith not, they, but he that cometh to God must believe, etc. as if saying that this must be the faith of every particular person: and where showing who 'tis and how we must wait upon God, the just shall live by his faith h Hab. 2. 4. , saith the Prophet: His faith in particular, and not to depend on the general 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 believe in God the Father, etc. say also in the second, I believe in Jesus Christ his only Son, etc. and in the third, I believe ●hat he was conceived, etc. and so of the rest. Use. Which may teach our care of every particular persuasion, and not in hopes of happiness to pin our faith on the implicit Creed of another: Every man to seek the salvation of his own soul, and in Jesus Christ a justification by his own faith. From this exposition of the first part and article come we to the second article, And in Jesus Christ his only 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 only Son our Lord: where now the main 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 only 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 i Mat 1, 1. testified to be so after his birth k 1 Joh. 4. ●4. yea such a Saviour, as there is none other such but he alone l Act. 4. 12 yea that he that not only 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 persuasion making him every particular faithful man's Saviour m Joh. 19 25. Applic. Which may teach us first to believe the Angels report n Lu. 2. 10. that we have cause of joy in this Jesus: that when by sin we h●d lost ourselves, he saves us o Mat. 18. 11 through faith, by his free grace p Ep. 2. 8. and then being no other than he could do it, Jesus Christ, who as saith this Article is also Christ, etc. how horrible a thing was sin, and how careful we should be to forsake sin. Then by Christ is meant anointed, and is the same in Greek as that M●ss●●h is in H●brew q Jo. 1. 41. Now anointed of old were Kings r 1 Sam. 10. 1. & 16. 11. , Priest s Leu. 8. 12. 1 Chr. 29. 22. and Prophets t 1 King. 19 16. They that were anointed all were anointed with material Oil by men, but he of God, with the spiritual Oil of gladness above all u Ps. 45. 7. . Not by pouring out the material O●le, but spiritual gifts and graces w Is. 61. 1. And that as a King x Luke 1. 32. justly to govern his Church and chosen y Ps 45. 6. , to fight for them his friends z vers. 3. and to subdue his and there enemies a Col. 1. 13. Then as a P●iest to intercede with God b Heb. 1. 25. and make at onement for us c Rom. 5. 11. And then as a Prophet to teach and declare Gods will & doctrine d Joh. 4. 34. & 7. 36. . And that by his word, the sum as 'twere of all his Prophecies e 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 Priest: 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 f Zech. 9 9 Priest g Ps. 110. 4 , and Prophet h 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 i Exo. 14. 13. , defends and supports the other k vers. 25. . Then his priestly office may encourage us to lay fast hold of our Christian profession l Heb. 4. 14. as being assured of grace by him m ver. 16. And then that his prophetical office may teach our hearing of him, and adhering to him, it being not only comfortable to do so, but dangerous if we do it not n 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 o 2 Cor. 5. 20. the Ambassadors for Christ: and the despising of whom is no less than the both despising and despiting of Christ: yea of God himself p Luk. 10. 16. Whose anointing hath yet a further reach, the faithful thereby participating of both the virtue of his graces r Act. 11. 26 having g●ace q Jo. 1. 16. called Christians c, and dignity or his person, made also Kings and Priests s Rev. 1, 6, As Kings by him to rule over their own lusts: as Priests through him to offer up unto God all those Christian sacrifices of praise t Heb. 13. 5. , prayer u Psa. 141. 2. , thanksgiving w Psal. 51, 14. , and the like. And as Prophets too by his word to teach and admonish ourselves and others x Deut. 6, 6. Col. 3, 16, . Thus of his tit●es of office. 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 do of due belong unto him, have we testimonies to show both, his Son y Ps. 2, 7, his only Son z Jo. 3, 16, And for the dignity by Son is showed him to be as the Father is God, by only Son to be that his Son by nature, coeternal with him, and not as good men and Angels are by creation and adoption. Applic. Which may teach our belief of him as of the only God, and our thanks as the only Saviour, that having him we have all good a Rom. 8, 32, , and wanting him have nothing at all but evil b Jo. 15, 5, 2 Cor. 3, 5 . Labour we then to become one in grace with him, and then may we become sons of God with him c 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 remain, Our Lord: That he is Lord, let that his Lordly title over the world show d Lu., 1, 33 , as to whom belongs the power e Mat, 11, 27, , and service f Ps, 119, 91, of all: and then Our Lord, how may our creation g Ps, 110, 3. Cor. 1, 16. and redemption h Lu., 1, 68 Col, 1, 15, show it? yea that we are his by Gods free gift i Psal, 2, 8, : yea by the willing service of the godly k Act, 9, 6, . They are his members and subjects acknowledging him as their head and Sovereign l 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 happiness of all that piously depend upon him m Psa, 96, 10, Luk, 15, 17, ? how by holiness n Luk. 1, 75, dispose those all to that pious dependence o 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 Virgin Mary: which with the next that follows sets forth the Humiliation of Christ: and the three next to that his Exaltation. Of which 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 Virgin Mary: and then 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 descended into Hell. To go on with this Article, that he was humbled, yea humbled himself, the Scriptures p Ph, 2, 8, show, and by this first step or degree conceived by the holy Ghost, the Scriptures make an Angel q Mat. 1, 20▪ Luk, 1, 35, the witness: 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 Virgin Mary, as the Scriptures also prove r 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 s Ps, 24, 10 to be conceived, but that o●t of wisdom he would humble himself 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 t Ps, 51, 5 : and by this birth like unto us in all, man, sin only excepted u Heb, 4, 15, . And borne of a Virgin also to evade the pollution of nature's impurity: and not only so, but thereby to show 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 poor, yet of the Lineage of David, betrothed to a Man of that Lineage w Mat, 1, 20, Luk, 2, 4, . Applic. He humbled himself as if thereby to teach us to be humble x Mat, 11, 29, . And first in that glorious manner, as if thereby to teach the glory of Humility y Luk, 14, 11, . Then by many an hard ta●ke thus hu●ble he was for us, that we might undergo any hardship for him, to be content in what ever state, so as to serve him z Ps, 4, 12, . And humbling thus himself f●r us, that we like hi● a Ph●, 2, 5, should be humble to each other b Jo, 13, 14 . Whose thus Conception shows 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 c Ro, 1, 4, , and the parts of man d 1 Pet, 2, 24, Mat, 26, 38, . The power of God to preserve man for God, and the parts of man's soul and body for man's soul and body to present man unto God. Without either of which power or parts or either of them he could not have been the Redeemer. That he was borne of a Virgin that was poor shows the riches of his grace and power so to enrich our poverty e 2 Cor. 8, 9, . Then of a Virgin betrothed, to honour marriage, as in token of that honour at a marriage showing his first miracle f Jo, 2, 11, . And then a Virgin a woman of the Lineage of David and betrothed to a Man of that Lineage, as if thereby to show, that greatness hath not all the pre-eminence with God, but that the poor 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 g 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 man's 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 thereof in this. IU. 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 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 less then presently an exhibition to death, from his Cradle to his Cross under-going still as it were deadly sufferings. That he trod every these weary & woeful steps, the Scriptures also show as how 1. he suffered (not only desertion of God h Mal, 27. 46, , but also i Jo, 15, 20, many other tyrannous persecutions of men, but this worst of all) under Pontius Pilate k 1 Tim, 6, 13, as that 2. He was Crucified l Mat, 27, 35, , 3. dead m Jo, 19, 33, , 4. buried n Verse, 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 p Mat, 2, 14, , the Pharisees reviling q Mat, 9, 34, and waylay r Jo, 7, 32, him: yea his own Country men's contemning of him s Mat, 13, 54, 55, , but this worst of all under Pontius Pilate, the true Messiah suffering under a false Judge, the King of Heaven under an earthly petty Precedent. And that no● only betrayed by a Disciple t Mat, 21, 47, 48, , apprehended as a Thief u vers, 55, , accused, arraigned, condemned, yea crucified as a most accursed malefactor, crucified because to suffer the most accursed death w Deut, 21, 23. , and that to redeem us from the curse x Gal, 3, 13, : crucified because the most shameful y Heb, 12, 2, , most painful z Act, 5, death, and that to redeem from shame and pain a Is, 53, 5, . Thus ere he dies for us enduring most bitter torturings, as the piercing b Ps, 22, 16, hands and his feet, distension and nailing them to the Cross, and the like: and that to turn away our torment, and cross out the guilt of our sins c Col, 2, 14, . Also 3. dead, to satisfy God's justice for man's sins d Rev, 1, 5 , and confirm to Believers the promises of God in the Gospel e Heb, 9, 16, . Then 4. buried, to ratify that confirmation, that as, when Ionas was cast into the Sea, then and not till then did it cease raging f Jon, 1, 15 : so Christ being buried, then and not till then is God's wrath appeased g Mat, 12, 40, . Ionas cast into the Sea to appease its raging, so Christ into the grave to appease God's 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 show his lowest estate, and that come he was to the bottom of these steps or degrees, he was in the Grave under the power of death and darkness until the third day, although in the garden h Mat. 26, 38, 39, and on the Cross i Mat, 27, 46, having suffered the most hellish pains, he yet by this thus continuance in the grave, would consummate all his sufferings, and for a time be Captive, that after he might appear the more glorious Conqueror over 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 man's sin, may not only show the certainty of his salvation, but also the heinousness of man's sin. And therefore never think it much what we suffer for sin, or think God austere that he will not spare us, that would not spare his own Son for us. No, but that he thus suffered for us, the just for the unjust, as saith the Apostle k 1 Pet, 3, 18. , let's accuse ourselves as the cause of our sufferings, and beware of sin, that may yet cause us to suffer. Then that under Pontius Pilate he suffered, may show us the certainty of our Messiah the Shiloh Jacob speaks of l Gen. 49. 10. , (meaning Christ) which was not to come until the Sceptre was departed from Judah, which was now in pilate's time, Jury being become tributary to Rome, and he a Precedent under Caesar. Then secondly, that he suffers thus, crucified, the most dreadful, dolorous and dismal sort of sufferings, may teach us how hard a matter it was to reconcile us to God, and what an hateful and horrid thing sin is. Then thirdly, that he dies, the Son of God for the sins of man, may teach us to leave our man sin, and seek unto that our Saviour God: to be as those two Disciples were m 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 n 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 o Rom. 6. 6. Gal. 2. 20. . Then fourthly that he was buried, may teach us having crucified our sins with his sufferings, where to bury them in his death p Rom. 6. 4. . And to that end by faith and repentance to beat down, to kill in us whatever reigning contagion of sin q vers. 12. . Christ dying to that end that we should not live to ourselves in our sin r 2 Cor. 5. 15. , but unto him in holiness of life, in upright and honest conversation s 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 sin, and merited hell, he by his merits will bring us even from hell to heaven. And therefore should we leave unassayed not means may make us forsake sin, but by holiness and righteousness in him make us still fit for heaven. Disciples, 'tis true, there are many about this part of this Article, & many will 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 believe the truth of this part of the Article, then curiously inquire into the manner of it: believe Christ's 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 think, or however otherwise, whither in soul or body or both, or neither, went thither makes no matter, as to our knowledge of the manner, it being a matter plain enough that he became victorious over hell, that both death & Devils were made subject to him t 1 Cor. 15. 55. , and not only so, but by that his Conquest over both made us all Conquerors u ve●s. 57 . Witness his most glorious Exaltation, and steps by which he ascended in the next three Articles, in which are four degrees of it, first in the next which is the fifth Article, secondly in the sixth, and first more in the seventh. Of which exaltation now next, and thereof first, the first step thereof which is in the V Fift Article, The third day he risen again 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 risen again, the Scriptures teach and that too according to the Scriptures. When, the third day w 1 Cor. 15, 4. . And thirdly also whence, from the dead x vers. 12. . He first thus risen again, 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 y 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 gins he to show his glory, for till thus raised are we not fully happy, nor he fully glorified z Jo. 7. 39, : the full of our happiness consisting most in that his glory, who thus rises again as evidence that he hath both satisfied for our sins and vanquished death, and that we also shall rise in him a Ro. 6. 4. from both sin b Rom. 8. 11. and death c 1 Cor. 15. 17. & 20. Then secondly, the third day he risen 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 d Jo. 2. 19 that he would destroy the Temple, meaning his body, by death, and three days raise it up again, meaning this his third day's resurrection from the dead. Applic. That first he risen again, may teach us that faithfully applying to ourselves 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 marks of Christ e 2 Cor. 4. 10. , yet this rise of Christ shall raise us from them f vers. 14. . The grave shall not for ever detain us g 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 despair, 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 stays 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 h Ps. 30. 5. . And then thirdly, that from the dead he rises, what comfort may that administer, that our weakness buried in his death shall be strengthened by the power of his resurrection i 1 Cor. 15. 43. ? See we next those two steps of his Exaltation how in the VI sixth 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 only on earth by his resurrection testify his power, but by his ascension also into heaven create also our happiness: and that, there to prepare a place for us k Jo. 14. 4 , to send and shower down his gifts and graces on us l Jo. 7. 39, & 17. 7. Eph. 4. 8, 11, 12, etc. . 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 m Jo. 4. 24. , but as spoken after the manner of men, who by right hand mean all manner of pre-eminence n Phi. 2. 9 Ep. 1. 20. 21. which now Christ hath at God's right hand, meaning thereby his o Ex. 15. 2 power p Ps. 118. 15. , his goodness and glory q Psal 16. 11, 110, 1, Mat. 28, 20. Heb. 1. , And there so sitteth to manifest the full of man's Redemption r Heb. 10. 12. . Not only at first by his Humiliation to plead for us, but by this Exaltation on this step of judicature continually to plead for us s Rom. 8. 38. Heb. 7. 15. & . Thence to give out writs and mandates for the managing of his Church and chosen, by the power of his spirit more fully ruling in the hearts of his people t Joh. 14. 16. : and by the rule of his Word speaking by that spirit u Heb. 4, 12. : by both that Word and Spirit drawing unto himself his chosen, as fore-prophefied of him w Jo. 15. 11. that he should do, as afterwards x Act. 2. 41. & 47. is the doing testified. When though in his humane nature he ascended into heaven y Mat. 26. 11. Act. 7. 56 where he is thus in power on God's right hand, yet is he with us too, though not as before in Body z Jo. 16. 28. Heb. 8. 4. , yet more fully than before in Spirit a Mat. 28. 20. Jo. 14. 18. 26. . Applic. That first he ascended, and that to shower his gifts and graces on us, may administer our careful 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 b Ep. 4, 30 , nor pervert the other c Col. 3. 16. That he ascended into Heaven the place of all bliss and true happiness, may prompt when ever he shall please to call for us, our both readiness and willingness to be with him, yea our desire to be with him d Ph. 1. 23 : and in the mean time to count him most dear, to have faithful dependence on him e 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 man's Redemption, to intercede for us in heaven, by his word and spirit to govern us upon earth. How in this advocate may we have Confidence f Jo. 14. 13. , that not only Heaven at last shall be our home g 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 launch out into carelessness, but to take to us these arms of God to draw us to God, such as the preaching of his word h 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 i 1 Thes. 5 19 the other by our contempt or carelessness: Seein Christ at God's right hand, humbly to submit ourselves to Christ. k Psa. 2. 6, 11. 12. And as he gloriously overcame death and hell and the Devil, and those whatever enemies of ours that erst surprised us, so that we be careful to overcome those whatever our sins and lusts may without this our care surprise us. This by the holy spirit of God is still commended to our care l Rom. 6. 12. 1 Jo. 2. 1. . And but by our conquest over this, no promise of being happy with Christ m 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 quick and the dead: which Article offers to our consideration these four particulars, as first, That there shall be a judgement, 2. That he (Christ) shall be the Judge, 3. the place whence he shall come to become this Judge, from thence, to wit, Heaven, where he sits at God's right hand: and fourthly (when as a close 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 judge 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 n 2 Pet, 3, 4, of scorners shall trustrate it, but this reason were it no other were enough for it, that God's justice to both good and bad may require it o 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 backed thus with reasons: but they also infallible which we must rather believe than question, evidence the same truth, that there shall be a judgement p 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 q Act, 1, 11, , and to this purpose to judge, as who hath now all power thereof r Jo, 5, 22, Act, 10, 42, . 3. From Heaven he shall come s Mat, 26, 64, Phil, 3, 20, : that place whence implying a place whither, which though uncertain where, yet must conclude that it must be on the earth: there where we have done good or evil, to have this last sentence. But the Scriptures being silent, let us not press the knowledge of the place, but rather duly prepare ourselves wherever and whensoever it be, that also being uncertain, I mean so as to us uncertain, but certainly known to God t 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 u 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 die: all others whoever w Rom, 14, 10, , all the world x Act, 17, 31, 2 Cor, 5, 10, . And all in this manner shall then appear in Judgement, where shall be Christ the Judge sitting on his throne of glory, with his Assessors the twelve Apostles y Mat, 19, 28, on theirs, assenting to his glory and judgement. Then the Parties to appear at this judgement, all Natitions z 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 a vers, 33, . When they that have done good shall go into life everlasting b vers, 34, : they that have done evil into everlasting fire c vers, 41, . Applic. That first there shall be a Judgement, a general Judgement of all at the last day, may teach us all carefulness in faith and holiness to prepare for it, to repent us of our sins done to others d ●uk. 12. 58. , not to repine at injuries done unto us by others e 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 loss f Ph●. 3. 78 , and but in him no life at all g 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 h 2 Cor. 5. 10. . That thirdly, Christ shall certainly come from heaven, though uncertain 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 certain duty at all times to look for his coming, patiently to wait for that his coming i Hab. 2. 3. . Then fourthly, that come he shall to judge quick and dead, may hint us the impartial proceeding at this Tribunal, when now there will be no excuse of appearance, no shifting off this appearance, but that all shall appear. 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 careful not to be of the number of the ungodly shall then go into condemnation: which 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 afraid of doing or committing sin 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 only that one that next follows which is the VIII. Eighth Article, I believe 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 believe 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 k Jo. 4, 24, , is the third Person in the Trinity, distinct from the other two, also distinct persons, Father and Son, a real subsistence, though one be the substance of all three, and that God l Act. 5, 3, 4. 1 Jo. 5, 7, . He is called Spirit because of his spiritual 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 not that properly he is more holy than any of the rest of the Persons, (for they also have this like Title or attribute of holy, both the Father m Jo, 17, 11, and the Son n Act 4, 30 are termed holy, yea men o 2 Pet, 1, 21, , women p 1 Pet, 3, 5, , Angels q Mark, 8, 38, have sometimes this Epithet of holy, but that his proper office it is to sanctify and make holy r 1 Cor, 12, 3, & 11 , by him to acknowledge Christ, of him to receive what ever gift or grace he hath, he rules s Act, 2, 4, , he leads t Rom. 8, 14, , he regenerats u Mat, 3, 11, , he teacheth w Jo, 16, 13, , he comforts x Act, 5, 41, , he confirms y Jo, 14, 16. . And as he is this all, so 2. this all must we believe, this aught to be every particular man's Creed, as of Father and of Son, so also of the holy Ghost, I believe, must be every one's 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 believe as we have said a distinct person a true God, equal 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 z Jam, 1, 17, , yet as holy Ghost the third Person, the distributer & dispenser of that good, as of knowledge a 1 Cor, 2, 12. , utterance b Act 2, 4. , love, c Cal. 5, 22. joy, peace ᵈ, and the whatever like gifts and graces holy men are endued with. Applic. That first the holy Ghost is thus God, as God let us love and honour him, by faith and obedience make ourselves fit Temples for him d 1 Cor. 6, 19 , by sin not to grieve or reject him e 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 f 1 Cor. 12, 3. , by them both to God g 1 Jo. 4. 12, 13, 14 15. . And thus much of the third part: the fourth and last follows 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 explain that next unto God the Father of blessings ought we to fix our Faith on the Church of God, as being the fruitful Mother that brings forth Children unto God. When now in this Part are to be considered, first the Church itself, secondly the blessings God bestows 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 forgiveness 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 Catholic Church the Communion of Saints: and thereof first the Church itself, (both that triumphant in heaven h Heb. 12, 22, , and this militant on earth i 1 Tim, 6, 12, this as a door 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 believe of it, than 2. What it is believe we must and that again 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 general, and that is the whole company of the godly, wherever in the whole world, that this Church hath been from the beginning, in all the world, whence it is called Catholic. Then 2. That this Church as partly we have said is the whole Company of the godly, of all Gods faithful ones wherever and every where called out of or from among the faithless k 1 Cor, 1 16, 1 Tim, 1, 12, 13, , that of Children of wrath by nature l Ep 2, 3, , are by grace m verse 5, & 8, made heirs of God in Christ n Rom, 8, 17, , and beating down the reigning contagion of sin, study and practice holiness of life o Ep, 1, 4, 1 Pet, 1, 15, 2 Pet, 1, 5, 6, 7, , whence it is called holy. Secondly, as the first blessing God bestows 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 p Rom, 5, 6, 7, 8, Ep. 2, 12, 13, & 19, : then with and among themselves, by holy exhortation q Heb, 3, 13, to well-doing r Heb, 10, 24, , by wise Counsels and admonition s Gal, 6, 1, Col, 3, 16, , by comfortable discourses of God and godliness t 1 Thes, 4, 18, & chap, 5, 11. 14. , by frequent u 1 Thes. 5. 17. an● mutual w Jam. 5. 16. prayer. And as fruits of all these, not only thus well toword it, but also to show this communion by good works, not only to speak well to & fo● one another, but to do well also to & for one another x 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 y 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 z 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 faithful 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 a Psal, 84, 10, , the spouse of Christ b Cant, 4, 8, 9, , the City of God c Ps, 87, 3, , the Body of Christ d 1 Cor, 12 27, , the Pillar and ground of truth e 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 f 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 Resurrection, and an eternal life of glory. As to this ninth Article, and thereof as to the first part: or clause of it, that first we are to believe not in ●his or that particular Church, but that God hath this Church in general, the whole company of the godly wherever, and therefore called Catholic, may teach where to resort to, to hear and have the glad tidings of salvation, not by adhering to any particular sect or conventicle, but to the whole Church of God in general, by that Militant here to have access to that Triumphant hereafter. That secondly, this Church (as Catholic, so) is holy too, as consisting of the whole company wherever, of the faithful, may teach our care to become faithful, holy g 1 Pet, 1, 16, by whatever debosherie not to defile it h 1 Cor, 5, 1, & 13, , nor by whatever wicked means to annoy it i Psa. 105, 15, , in as much as the injury offered unto it is as offered unto God k Zech, 2, 8. : and that he that shall any wise injure it deserves not the Name of a Christian l 1 Cor. 1●. 9 . Then as to the second clause, that the Communion of Saints which is the first blessing God here bestows on his Church, is only the wherever Company of the godly, may hint unto us of what Company we ought to be, of this faithful society, if in Christ we mean to attain Salvation: these only faithful being that little Flock on which Christ hath promised to bestow a Kingdom m Luk. 12. 32. . Which Flock are they that are of this Fold the Church, of which Christ himself is the Shep●erd, he the one Shepherd, and this Church the one Fold he speaks of n Jo. 10. 16. . The Unity whe●e of as it was his work, so should it be our endeavour, we to unite us to him, and to unite us among our selves. 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 forgiveness 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 main blessing 'tis o Is. 33. 24 Psal. 32. 1. , a blessing of this life p 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 q Eph. 2. 1. 3. : Gods free grace in Christ, which is this forgiveness, is that only must revive us r vers. 5. 8. . That had, will do: and that if sought, is a certain mean to be had s Ps. 32. 5. Is. 55. 7. . But will we know how? God 'tis gives it t Is. 43. 25 Mark. 2. 7 : but ever upon this condition that we repent u Luk. ●3. 3. ●. Act. 3. 19 . Remission never comes but by the way of Repentance w 1 Jo. 1. 9 . And by that way it ever comes x Ps. 32. 7. . Applic. That Remission of sin is that other great blessing of God to his Church in this life, how above others ought we to seek for that? To repent us of our sins, that we may obtain this blessing y Act. 3. 19 . And when a blessing of this life, here had or never had, how ought we to let pass no time when, but still be both mindful and careful how to obtain it? and as the Apostle wisheth x Heb. 3. 13. , daily to call unto each other to be still mindful of this. That when but by this there is no mean to free us from sin, that we be mindful still to keep God the giver of this our friend, who that if faithfully sought too, will give it us, how again ought we still to seek him y Is. 55. 6. Mat. 7. 7. And being only sin is it that steps between God and us to the prejudice of this forgiveness, our ever care it must be, that to keep us by God, we ever keep off sin a 1 Jo. 2. 1. . Thus of the two main blessings here, come we next to explain those other two main 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 again b Is. 6. 19 Act. 24. 15 Rev 20. 12 . Yea the very same bodies c Job. 19 25. 26. 27 , perfect and entire d Act. 3. 21 , as no more subject to death e Rev. 21. 4. , so surely not subject to any loss, harm or imperfection, made immortal and glorified bodies f 1 Cor. 15. 53. . And as here forgiven and remitted by Christ's blood g Eph. 1. 7 : so hereafter raised by the power h Mat. 22. 29. and virtue of Christ's Resurrection i Ro. 8. 11. 1 Cor. 15. 20. at the last day k Job 14. 11. 12. Jo. 11. 23. 24. . Applic. That this order is observed in God's distribution of these blessings, first thus to bless us here, and after so to bless us hereafter, may teach us to observe and note the order by what steps to attain happiness, 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 again, yea the very same bodies, how may this comfort each dying soul to think he is not lost for ever, b●t only 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 yield a sweet savour to God. And being to be raised by the power and virtue of Christ, learn we still to magnify that power, not to doubt, nor any wise to distrust this Resurrection: But that we shall rise again, yea that all shall rise l Jo. 5. 29. , both good and bad, though the bad to abad, a sad and dismal doom to have eternal 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 magnify God's mercy, and be sensible of their own happiness, 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 Crown of blessings, and an happy close to our Creed. Wherein our faith hath its full consummation of happiness. In this is it the Sheep which is the Church that listen to the voice of Christ the Shepherd, have summed up the price of their happiness, and blessed issue of his voice, they hear him, they follow him, and he in this blesses them, makes them happy m Jo. 10. 27. 28. . By eternal life, meaning both life of grace n Tit. 3. 7. , and also life of glory hereafter o Jo. 17. 24. : the one an entrance as 'twere to the other p Jo. 5 24. . Which what either is, is beyond our ken or compare, admirable, ineffable q Psal. 31. 19 1 Cor. 3. 9 2 Cor 12. 5. . Be it otherwise what it will be, this we know and are assured of, we shall be freed from all evil r Rev. 1. 4. , enjoy all good, and that too for ever s 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 mean to attain it? How labour to be Citizens fit for the Celestial City, men not immerged with any wilful pollution of sin t Rev. 21. 27. , but such as here attend the good pleasure of God, do his Commandments, live the life of grace here, that we may have right to that life of glory hereafter u Rev. 22. 14. , every one in his proper place and calling by faith and repentance laying hold of that temporal life of grace, that so he may attain that everlasting life of glory. So as whatever our care be here, though by carnal Christians scorned contemned, despised, derided, yet of Christ may we hear that happy call hereafter, Come ye blessed of my Father, etc. w Mat. 25. 34. . And thus have you an end of the Articles. Amen, is an Hebrew word used even in all Languages, to signify an assent to what we say, approve of, or pray for, and is to be understood to testify our faith, even of every these Articles of the Creed as of every petition in the Lord's 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 itself, and produced only such proofs as might thus briefly explain that sum: 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 Commandments. A brief Exposition of the ten Commandments. THe ten Commandments being not as the Creed is, a sum of faith set by uncertain Authors, (and therefore needed our proof by Scriptures of every the Articles of it, to add to them infallible truth) but the immediate dictates of the spirit of God himself in the Scriptures: needless it may be to labour much after other proofs. Though to strengthen our both credit of them that they are Gods, and to abet our keeping of them, as good, we have them not only once but twice x Exod. 20. 1. etc. Deut. 5. 4. etc. recorded. And that too more than once, twice, yea thrice y Exo. 34. 28. Deut. 4. 13. & 10. 4 by the number of ten, and that again oft in two Tables z Exo. 24. 12. & 31. 18. & 32. 15. & 34. 1. & 4. & 29. Deu. 4. 13. & 5. 22. & 9 10. 11. 15. 17. & 10. 1, 3, 4. 1 Kin. 8. 9 reckoned up by Christ in two Command●ments a Mat. 22. 37, 38, 39 40. , by St Paul in one word b Ro. 13. 10. , Love. When now to go on with this explication, take we them as recorded, Exodus Chapter 20. Ver 1. down to the eighteenth verse. The two first verses whereof are the Preface: the fifteen following the Commandments themselves. Where by the Preface we learn, that these Commandments are Gods Commandments, things commanded us of God. Use. 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 c Is. 8. 20. 2 Tim. 3. 16. 17. . Then for the Commandments 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 Commandments Note. for the most part negative, as if to intimate our more careful keeping of them: only the fourth and last of the first table is in a sort both affirmative and negative, as if hinting our most Note. exact keeping and observing of the Sabbath. The fift and first of the second Table affirmative, as if to show us worse than 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 stubborn and might perhaps need such, let not Christians seem to exact any, but knowing them the Will of our Lord and Master, as obedient servants strive to perform and work 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 showing 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 ways or in both senses, one by the rule of contraries implying the other. So as in every one of them there is both things commanded us to be done, as also things where of we are forbidden the doing. As, In the first Table as respecting God, and 1 In the first Commandment, respecting God himself, that we acknowledge him, and no other for God a Eph. 4. 5. 6. : truly to profess him by both our words b Jon. 1. 9 , and our works c Prov. 3. 6. . To the true performance whereof is commanded, our knowledge d Col. 1, 10. , faith e 1 ●o. 5. 4 , hope f Rom. 8. 24, 25. , love g Ps. 18. 1. , patience h Rom. 8. 28. ●9. , humility i 1 Pet. 5. 5. , and the like what other virtues k 2 Pet. 5, 6, 7, : And forbidden our ignorance l Hos, 4, 6, , jufidelity m Psal, 14, 1, , distrust n Jer, 17, 5, , hatred o Rom, 1, 30, , impatience p 2 King, 6, 33, , pride q 1 Cor, 4, 6, 7, , and the like, with other Vices r 2 Pet, 2, 9, Rom, 1, 21, etc. . II. In the second, respecting the worship of God, and as to the means of that worship that we use not therein the devices of men s I●. 29 13. , but go by the dictates and directions of God's word t Ma●. 28. 20. . To the true applying whereof, is Commanded divine adoration and reverence u Ps. 95. 6. , maugre all opposition of Idolatry, care in performance of it w Dan. 6. 10. , useing waranted helps hereto, and prayer x 1 Thes. 5. 17. , thanksgiving y vers. 18. , the ministry of the word z Rom. 10 17. , and sacraments a Mat 28. 19 , Order and decency in God's service * 1 Cor. 14. 40. , and the like: And forbidden superstitious adoration of Saints or Angels b Rev. 19 10. , or of God himself by pictures or images c Deut. 27 15. , Neglect of prayer d Ps. 14. 4. , or thanksgiving e Rom. 1. 21. , the hypocritical abuse of them to be seen of men more than to be regarded of God f Mat. 6. 7, , contempt of the Ministry g Act. 17. 18 , disorder and confusion h 2 Thes. 3. 6. 7. 11. , or the like. III. In the third, as to the means of that worship every day, is commanded a reverend use and esteem of God's names i Deut. 28. 58. , as Almighty, God, Lord, and the like: of his Attributes k Rev. 15. 3. 4. , a Mercy, Tru●●, Justice, and the like: of his ordinances l Mal. 1. 11. , Word m Ps. 138. 2. , Works n Job. 36. 24. , and the like: lawfully called to it to swear truly and faithfully o Je. 4. 2. , to promote even among and against the Idolatry of heathens the truth and purity of Religion p Jer. 10. 11. , and the like: And forbidden vain or careless or contemptible use of any G●ds names, attributes, ordinances, Word, or Works whatever q 2 Pet. 3. 3. 4 , any light or false swearing r 2 Chro. 36. 13. by, or blaspheming any his names s Leu. 24. 11. & 16. , cursing t Ro. 12. 14. , profancing u Mat. 1. 12. , in word or work all or ' any what ever abuse or impurity of Religion w jam. 1. 26. 27. , and the like. IV In the fourth, as to the means of that worship on Gods own set day, one day still in seven, which among the jews and under the Law till the first coming of Christ, was the seventh day x G●▪ 2. 2. , among Christians under the Gospel and till the second coming of Christ, to the end o● the World, is to be the first day of the week y Act. 20. 7. Rev. 1. 10. , is on that day excepting works of mercy and urgent necessity z Mat. 12. 1. etc. Luk. 14. 5. , commanded to all a rest or cessation from all Ordinary employments whatever on other days a Neh. 13. 15. etc. , to attend both in public b Act. 20. 7. , and private c Cor. 1 c 1 Co 14. 35. , the exercises of this God's worship: And, excepting those holy and necessary, forbidden either for pleasure or profit any other work or exercise whatever d Isa. 58. 13. 14. . Thus and this in the first Table. In the second table, as respecting man, the duty or actions whither outward or inward, special or general, the person, goods, or good name of one man towards another: in neither of all these forgetting or neglecting that of ourselves towards ourselves, it being not true love to another that gins not on or with a man's self, 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 ourselves, and that though in this short exposition I pass by mentioning, that yet I still imply that. V In the first Commandment (with the 4 following respecting the outward actions of one man towards an other) as that specially pertaining to the person, is Commanded the countenancing and preserveing that honour, dignity and respect God hath allotted to every particular calling or relation, as of Inferiors to Superiors e Ro. 13. 1 , of Superiors to Inferiors f Mat, 11, 29, , of equals yea of all to one another g Ro, 12, 10, : And forbidden the neglect or contemning that honour, dignity or respect God hath so allotted to every or any those callings or Relations h Mat, 15, 4, 5, 6, . VI In the sixth, as that first generally pertaining to the person, is commanded our care and preservation of the body and soul i 1 Th, 5, 23, of our neighbour: his body as to the preservation of life here, that whither in danger by himself k Act, 16, 23, or others l Act, 23, 16, , we labour to prevent it in both, and to preserve it both in ourselves and others, that we study peace with all men m Ro, 12, 13, , be courteous n 1 Pe, 3, 8, , meek o Mat, 11, 29, , kind p Ep, 4, 32 , just q Hos, 14, 9, , merciful r Luke, 6, 36, , do good for evil s Ro. 12, 21, , Love even an enemy t Mat, 5, 23, 24, 44, 45, , his soul as to its salvation hereafter, that we take all occasions by good life u Tit, ●, 7, , ●ound doctrine w vers, 1. , admonition, x Col. 3. 16. exhortation z Heb. 3. 13 , reproof a 2 Ti. 4. 2 , instruction b 2 Ti. 2. 25. , to be aiding and assisting to him. And forbidden as to the prejudice or destr●ction of either his body, that we hurt him not in thought c Mat 5. 2●. 1. , word d J●. 3. 12, Ro. 12, 14. , o● deed e Ep●, 5, 31, Levit, 24, 19, 20, 21, Act, 22, 20, : his soul, that by scandal in ourselves, f Rom, 14, 15, , by counten●nching g Hab, 2, 15, Ezech, 33 7, , or conviveing at h the sins of others, by not punishing or preventing i 1 Sam, 2, 29, , where we may, those sins, we become not a snare to its destruction. VII. In the seventh, as another part of that General pertaining to the person, is Commanded in all estates, honest, continent and chaste conversation, k 1 Thes, 4, 4, 5, 1 Pet, 3, 2, purity of life and manners l 1 Tim, 4, 12, & cham, 5, 2, & 7, , and as conduceing thereto, and preventing whatever the contrary, useing lawful and honest means, as marriage m 1 C●r, 7, 2, & 17, & 34, & 39, , temperance n Chap, 9, 27, , modesty of speech o Col, 4, 6, and behaviour p G●n, 24, 46, , And forbidden in thought q Mat, 15, 19, , word r Eph, 4, 29, , and deed s Deut 22, 21, , all wanton t Rom, 13, 13, , lustful u Mat, 5, 28. , idle w Mat, 12, 36, , lascivious x Gen, 39, 10, , proud y Ez●c●, 16, 49, , and unlawful z Mat, 19, 9, , pranks and practices, yea or to give any suspicious occasion to any of them a Prov, 6, 27, 28, ●9, Prov, 4, 14, . VIII. In the eighth, as respecting the goods whether our own or others b Gen, 30, 30, , to get and keep and preserve it, is commanded honest care in our lawful callings c Eph, 4, 28, , thrifty d Jo, 6, 12, , upright and just e Rom. 13 7, 8, dealeings, whither much or little to be content f Heb, 13, 5, , with what ourselves have, seeking also honestly to augment the wealth and welfare of others g Est, 10, 3, : And as to the prejudice or dispersion of them is forbidden dishonest carelessness in those our callings h Judge, 18 7, & 9, , wasteful i Prov, 18, 9, , unrighteous and unjust dealeings k Prov, 29, 27, : as covetousness l Luk, 12, 15. , sacrilege m Mal, 3, 8, 9, 10, , simony n Act, 8, 18, , thefts of what ever sort, as not only down right stealeing o Exod, 22, 1, Deut, 24, 7, , but whatever other cunning or crafty fetches as deceit by false weights or measures p Deut, 25, 13, 14 15, : fraud in bargaining q 1 Thes, 4, 6, : engrossing of Commodities r M●ch, 2, 1, 2, 3, : forestall of markets s Amos 8, 4, 5, 6, , Usury t Neh. 5, 7, 8, 9 Ezech, 18, 7, , Extortion u, yea any deceit or discontent in ourselves with that we have, unlawfall or unjust seekeing also the impaireing of that of others. IX In the Nineth, as beareing witness to the Truth w Prov, 14, 5, , and respecting the good Name whither our own or others, x 3 Joh, 32, : to maintain and promote it, is commanded our blameless living y Luke 1, 6, : care against sin z 1 Joh, 2, 1, , sincerity in our thoughts, words and deeds a Jo, 1, 47, , rejoicing at the good report of others b 2 Jo. 1. 4 , where without prejudice to the increase of piety it may be done, loveingly to conceal some imperfection c 1 Pet. 4. 8. , readiness to report good deserts d Act 10. 22. : and by whatever good means to maintain that good name e 1 Thes. 5. 14, 15, , And forbidden, lying f C●l. 3 9 Jam. 3. 14, , lewd and lose living g, carelessness against sin, h Ezech 39, 6, , dissimulation i Rom. 12, 9, , scandalous reports k Jer. 6. 28 , unnecessary discovering imperfections l Mat, 18, 15, , aptness to report evil m sa, 4, 11 , and by whatever means any impairing that good Name n 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 special and general duties even in our very thoughts and desires, which unless well rectified, are the very foe intaines o● evil o Jam. 4. 1 , is commanded in all our parts, body and soul through sanctification, and to our own estate to be content with it p Heb. 13, 5. , to bemoan the ill condition of it q Job 42. 11. , and to rejoice in the good r Ex. 18 9 : And forbidden in all our parts all unholiness or unrighteousness s Ro. 6, 13 , all or any discontent with our own estate t Est. 5. 13 , and to that of our Neighbours by envy u Gal. 5, 26. , or repining w Ja. 5 9 , any whatever inordinate x Col. 3. 5 or lustful y 1 Cor. 10. 6. desire to him z Gen. 39 12, or his * 1 Ki, 21, 2, & 4, 12. Z●c, 7, 10, . In every of which these Commandments, 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 things in both may perhaps be omitted, and thus in brief supplied. What as to the things commanded, let be referred to this, Finally my Brothers, etc. Phil. 4. 8. And as to the things forbidden to this, Abstain, etc. 1 Thes. 5. 2 And thus have we done with this before Exposition of the Commandments: come we next to that of the Lords Prayer. A brief Exposition of the Lords Prayers. THis Prayer as the Commandments are, is also a part of the Canonical Scriptures, and at two several times produced by our Saviour himself, as recorded by two several Evangelists a 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, and confirms the practice usual under both the Law and the Gospel. As under the Law, in a set form was Aaron and his sons enjoined to bless the Children of Israel: as you may see both the Injunction b Numb. 6. 22, 23, , and the form c 24, 25, 26. . See another set form of Prayer of him that was to present his third years tithe d Deut. 26. 15. . A set form of Thanksgiving e Is. 12. ch. . See also a set form on the people's conversion f Joel 2. 17 1 Ki. 8. 47. , repeated even word for word g Dan. 9 5 , as a set form 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 Psalm is recorded by those other two places, and made as a set form of thanksgiving. See also other Injunctions and examples of set forms h 2 Chro. 29. 30. Ezr. 3. 10. . The Titles of many Psalms show them set forms, as that for the Morning i Psal 22. , for the Sabbath k Psal. 92. , and the like. And under the Gospel, Our Saviour himself not only twice prescribeth this form as for others, but himself also useth a set form l Mat. 27. 46. in the very same words of David m Psa. 22. 1. : yea another also of his own words, three several times in the same words n Mat. 26. 44. . Enough to warrant set f●rmes. But to go on with this Prayer, that there is some variety in the words (though 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 show 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 forms, 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 o Mat. 6. 9 , After this manner pray ye, hints that all our Prayers be by this pattern, the most exact form, and comprising in brief what ever more at large may be delivered in Prayer. And then that in the other place it is said p Ln. 11. 2 , When ye pray say, Our Father, etc. hints not only this a set form of Prayer, but that also even with this most exact and perfect form we or begin or end ours more imperfect. When as recorded by Saint Matthew q Mat. 6. 9, 10, 11, 12, 13, Presace. to go on with the Exposition of that most perfect form, the Lords Prayer, From the Preface consider we first the object of all prayer God r 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 without this or under any other Title of Majesty, might make us afraid to come unto him, that inglorious s Gen. 18, 27, dust and ashes should dare to approach so incomprehensible t 1 Kin. 8, 27, glory u Ps. 24, 7, But Father may give us confidence of love, that though in heaven, he beholdeth us also in earth w Ps. 11. 4 , and when the Father of lights x 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 y Ps. 135, 6, , and can give it to, z 1 Kin. 8, 30, , and to whom he pl●aseth a Dan. 4, 27, . B●t yet what may all this be to us, unless to us he will please to give that goodness? what, that he is that Father, unless also O●rs? Our! there is it confirms our happiness: 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 d Jo, 5, 22, a Judge b Gen. 15, 25. , but also a Saviour c Hos. 13, 4, . Our that we come to him by Christ, who is both that Judge and Saviour e Mat, 1, 21, : Our Father as he is God f Isa, 9, 6, , our Brother as Man g Heb, 2, 11, . Our teaches that by him we come to that his and our Father h Jo, 20, 17. , he the Natural Son of God i Jo, 1, 14, , we but in him the adopted k Gal, 4, 4 5, . So as but by him no comfortable l Jo, 14, 16 & 26, , no effectual m vers, 6, coming, though in and by him we are made all able n 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 o 1 T 1, 2, 1, . For Christ is not only our elder Brother, but we also in and by him brethren to one another p Gen, 13, 8, . When though alone by a man's self, a man is not only to pray for himself, but also for all. And therefore must say Our Father: yea could his charity be so cold as to forget all but himself, he prays 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 q Mat, 26, 39 , well and rightly might Christ say, as who without any other might make that like address, but so cannot any one of us without him: and therefore must, though but one he be that prays, and though but for himself alone, say Our Father. Thus much of the Preface. The Petitions are six, or as some divide The Petitions or Prayer itself. them, seven, making or dividing the last into two. But as six, three concern God, the other three ourselves, wherein is much seen Gods goodness, even in this division thus equally dividing these Petitions: or yet more, if you make those three last four: as if (were it possible to imagine so much) showing himself more propense to us, then provident for himself. In those three Petitions that concern to God, the first sets forth that not only first in his intent r Pro. 164 , but that which should indeed be still first in all our Prayers s 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 ministry of it, his works, and Ordinances whatever: that we hollow them all, and that is again that we have a reverend esteem of them t Ps. 89. 7. Rev. 4. 11. , as all conducing to set forth his glory. Use. All which may teach all that will come unto God, what they must above & before all things do, labour to set forth God's glory u Ps. 19 1. & 117. 1. 1 Cor. 10. 31. 1 Pet. 2. 12. . By Kingdom in the second meaning first his Kingdom of power always w Ps. 10. 16. , and everywhere x Ps. 10. 1, 2. powerful: secondly his Kingdom of grace here y Mat. 3. 2. 3. : thirdly his Kingdom of glory hereafter, z Luk. 23. 42. . By the first beating down the Kingdom of Satan a Ep. 6. 12 , and sinners b Ps. 2. 9 : By the second reigning here in the hearts of his chosen c Luk. 17. 20. : And by the third, with eternal happiness crowning those his chosen hereafter d Jo. 10. 28 . Of every of which thus pray we the coming, that that first be put always in execution e Ps. 68 1. , and that second advanced f Rev. 12. 10. , and that third hastened g Rev. 22. 20. . Use. When if pray thus we must for the coming of this Kingdom, this should teach us what votaries we should be that we may have comfort by its coming, and that is, that we go by his direction and repent h Mat. 4. 17. that thus dictated this our prayer for the thus coming of it: for as he also renders the reason i Joh. 3. 3. , without this repentance no comfort, no coming at any good by the coming of this Kingdom, as he also averreth k Lu. 13. 3. 5. , inevitable ruin 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 l Deut. 29. 29. , our prayer yet must extend to the doing of both that secret, our praying Christ's coming to judgement m Rev. 22. 20. , this revealed, our patiented continuance in well doing n Ro. 2. 7. , although yet our earnest o Rom. 8. 18, 19 expectation till he come. And that in the mean time though by corruption * Gen, 6, 5, 1 Cor, 2, 14. a verse to ours, yet p 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 p Ep, 2. 5, of his Will r Jo, 17, 3, , faith and salvation in and by Jesus Christ s Jo. 6, 40, , love and obedience to him, and that by keeping his Commandments t Jo. 14, 15 , holy in ourselves u Ep. 1. 4, , loving and friendly to one another w 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 heaven: that is, as the heavenly Host, the Angels are ready to do his pleasure x Ps. 103, 20, 21, , Christ the head y Jo. 6, 38, , the Saints already departed z Heb, 12, 23, to obey him, so that we yet alive, that are of Christ's true Church, and his mystical body a 1 Cor, 12 12, be as he was b Mat, 16, 39, , and with the doing of it c 1 Cor, 11, 1, , doing his Will. His Will that is his Commandments d Mat, 7, 21, & 23, & 24, , and that according to his Will, his Word e Ps, 147, 19, Luk, 11, 28, . Use. Which prayer thus for the doing Gods Will, as knowing all our good his doing f Phi, 2, 13 , should wean our own wills from evil, for what ever our happiness patiently & piously to ascr be to his g 1 Jo, 5, 14, , to be constant and courageous h Josh, 1, 6, 7, for Canaa●, & not like our Fathers i Ps, 106, 24, as displeased with it, as despising it, wavering k Psal, 78, 57, , whining and pining after Egypt. l Exod, 16, 3 & 17, 3, Thus of the three Petitions that concern God: Those other three (or if you will those four) that concern ourselves, 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 own above that of the body. And that in as much as the Salvation of the soul is the happiness of both soul and body: the happiness of the body, yea whatever World of happiness nothing without that of the soul m Mat. 16 26. . iv By bread in the fourth, a figurative Expression, under the notion of that most necessary n Ps. 104. 15. , meaneing also all other necessaries competent o Gen. 28. 20. and convenient p Pro. 30. 8. Mat. 6. 32 , for this our bodily being, as meat, drink, raiment, peace, plenty, prosperity, health, wealth, liberty and the like q Isa. 3. 1. . And this, as who is the giver of all good r Jam. 1. 19 , that God may not only give, but give also the comfortable use of, that we may not only have but en●oy s 1 Tim. 6 17. them. And this again that he gives us, not only me, though it be I alone that make this prayer, and that as to our and not only my Father: That as I p●ay to him for all, that this also he give both to me and all t 1 Cor. 10. 24. . And this again this day yea daily bread, as much as to say, as for what we have not, daily to pray for u 1 Thes. 5, 17. , for what we have to give thanks daily w vers. 18, : lest for what we have we be never the better x Hag. 1. 6 , or, to make what we have worth nothing, esteem of them as our get y Hab. 1, 16, , and not as God's 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, greatness, our what ever else we have, Gods, and to us by but his grace made ours, which by our ingratitude abused may assoon be another's as ours, another's that in thankfulness to God may fare better deserve it z 1 Sam. 28. . Use. Which should teach us to acknowledge the grace and goodness of God the Author of this our happiness a Prov. 10. 27. , and may justly expect, as we ought obediently to yield him, in our thanks the glory of them b Prov. 104, 24, : that in them we see his providence c 1 Tim. 6 17, , and are more to trust to that, than our own. And that otherwise he might give even them, but not to us d 2 Ki. 7. 2 : By our ingratitude to become our ruin e Psal. 78, 30, 31, . This petition pointing not only on earth by our prayer to it in an earthly patrimony, but by our thankfulness in it to an heavenly, to which Christ himself wishes to be the price of our providence f Mat. 6, 13, , to seek moderately and modestly for the things of earth, but in the first place for heavenly things g 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 natural 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 work on this, that seeing that Christ's providence for the body, may think it not wanting, but much more propense to the soul, as the preservatives for which are the next Petitions. V By trespasses in the one which is the first in order, meaning sins, what ever transgressions against or failings in our obedience to God's Law and Commandments h 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 woe be to us the payment, when not any wise able to do it i Job 9 3. , but die we must k Gen. 2, 17, . But let's take heart of grace, though of ourselves we cannot, yet one there is shall overcome Satan l Gen. 3. 15. . There is balm in Gilead m Jer. 46. 11. : to prevent our scattering, one that lays down his life for the Sheep n Joh. 10. 15, 17. , and one whom God loves, and therefore loves him, and well pleased in him o Mat. 3. 17. , in him will accept of us p Jo. 15. 7. . When in this petition we pray that God will forgive, understand that forgiveness in him q 1 Jo. 1. 7. & 2. 1. , in whom only is the pardon obtained r Jo. 15. ●. : that 'tis forgive us, is as before give us, that with our own our prayer also be for the forgiveness of the sins of others. And then that 'tis forgive us our sins, our debts or our tresp●sses, hints only on our behalf the necessity of this Petition, that sin is only our own s Jam. 1. 13, 14. . This forgive us our tr●spasses, is the Petition: as we forgive them that trespass against us, being as a condition added. Mark I say, as a condition, not that 'tis the cause why God forgives us, but a good mean to prompt to us God's propenseness to forgive us our sins: yea to assure, may I say, that his forgiveness 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● t Eph. 4. 32. . Use 1. Which Petition may teach us in the first place, he hateful nature of sin, that a work 'tis of our own, wherein (unless to prevent sometimes the intolerable exorbitancies of it, or to punish for it) God hath no hand u Ezech. 18. 31, 32 . So hateful to God is it w Ps. 101. 3. , so hurtful to ourselves x Numb. 32. 23. , that that of all things else we be most careful to beware of, that we sin not y 1 Jo. 2. 1. . If unhappily overtaken with sin, that by Christ we seek forgiveness of our sin: as in whom alone we have propitiation for it z vers. 2. . Then that this we do not only for ourselves, seek to expedite ourselves from this sin, but seek also we ought the Salvation of other● a Gen. 18. 13. to the end. 1 T●m. 4. 16. , And then, Use 2. Which consideration added may teach us how acceptable to God are works 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 b Luk. 6. 36. , that as in our Petitions God is ready to forgive us ask him, so should we be, upon the Petitions of them that ask us, as see that Parable, Mat. 18. 23. to the end. We now come to the sixth and last Petition, that other preservative for the soul's safeguard, to prevent 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 evil of them. Which is a Petition well added to the other, and 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 only as there in that still to pray the forgiveness of this or that, or all whatever sins past, but as in this we be not more entangled by it in times to come c 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) seem to make it but as it were a double shaft, or as two darts, which were they three, all were little enough to thrust through the heart of this rebellious Absolom, sin d 2 Sam. 18, 14, . And both are to this end delivered and prescribed by Christ, though one be but (as 'twere) the Exposition of the other. To explain yet further which: By Temptation meaning all occasions of sinning, especially here having reference to sin still to come: and by Evil meaning the whatever still present occasion of it, the whatever present sin, and so consequently the whatever issues of sinning, the whatever evils come by sin, as Death, Pestilence, War, Sicknesses, Seditions, strifes, troubles, persecutions, Death, Hell, and the like. Which sin being an enemy so importunate, as at every moment to assault us, needs still to oppose it this frequent prayer: and that armed with the whole armour of God e Ep. 6, 13. , against those both damnable batteries: Well and how may we have on that armour of God better than by this our prayer, that God will not lead us into the one, but deliver us from the other? that is, that God will not by withdrawing his grace f Ps. 51, 11 , (his grace that should curb and prevent our sin) leave us to the swing of our own lusts, which hurried on by Satan and the world, drives us headlong to damnation g Jam. 1, 15, : but by his grace h 2 Cor. 12. 9 , deliver us from the whatever assaults of it. And as argument of the presence of that his grace, that we may hate and avoid evil, love and cleave to that still which is good i Isa. 1, 16, 17. 1 Pet. 3, 11, . And both these that God still do for us: not lead us into temptation, but deliver us from evil: that sin, Satan, or the World hurt not us nor others. This God of mercy will not have us forget our Charity: but this the Saints of old did as Daniel k Dan. 19, 20, , Stephen l Act 70. 60. , yea Christ himself m Luk. 23 34. , pray not only for themselves, but also for others. Use. When (though temptations of all sorts, of all these enemies may assault us, and that, though afflictions come by them and perhaps many undeserved persecutions may infest us, which when happily opposing and labouring all we may piously either to bear or prevent, we are not to repine at, but rather to rejoice in n Mat. 5, 10, 11, 12, yet) are we thus to pray against ev●n them, that though they tempt us, that is, strive to undo 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 Abraham's o Gen. 22, &c, , or to prove our patience, as he did Jobs p Job 23, 10, , he will not suffer ●s to be tempted above our ability q 1 Cor. 10, 13, to bear it. Whose grace we must implore in our temptations r Ps. 1 27, 1 2 Cor. 2. 5 , or otherwise we are strong b●t to our destruction s Rom. 7, 18, 19, 23, . And therefore whatever the temptation or evil be, let not only the armour of God (as said before) be our harnessing against it, but God also the Butter on of that armour t 2 Cor. 10, 3, 4, & 12, 8, 9, Confirmation. And thus much of the Petitions. Come we next to the Confirmation, which is as our thanksgiving to shut up these Petitions, the Preface, the door (as 'twere) that opens to them. Tha● Preface encouraging us to pray, as to a father willing to hear us, this cl●u●e as to him able to grant what we pray for: As who is not only a King before and above all u Ps. 59, 3. , hinted here by Kingdom: and that The Kingdom, as by way of excellency here thus set to show that both priority w Ps. 47. 2 , and superiority x Ps. 72 11. , but his whose Kingdom is also above all, both a King and Kingdom y Ps. 103. 19 powerful z Ps. 29. 4 & 147. 5. , glorious a Ps. 145. 11, 12. , eternal b vers. 13. Ps. 10. 16. . Use. Which power may teach us all, and in all to subscribe c Ps. 29. 1. , & to submit d 1 Pet. 5. 6. to his which glory: not to pride or exalt our any pretended worth or glory e Jer. 9 23 , but ascribe all to his glory f 2 Cor. 10. 17. : and which eternity to remember always g Ps. 145. 1, 2. Dan. 4. 3. , and never to forget or him or it h Deut. 8. 11. 9 17. . And thus again 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 signify our assent to whatever we assert, to signify the truth of the assertions: as we say is true, what we pray for is in truth and sincerity. Some make it as a seal, and well as if to sign to all our say, and to signify 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 seal our belief to every Article in the Creed, and our obedience to every Commandment. That we truly do believe every Article, truly will do every Commandment, truly ask every Petition: that an hearty, real, and sincere truth be in all. Amen, thus used also in all languages and Nations, as if to signify the unity of all the faithful of all Nations and Languages. Use. Which should teach us truth in all our undertake of godliness and goodness, that a thing otherwise in itself good, to us becomes not so, unless by us subscribed by this seal, unless coming within the compass of this conclusion. Though seen to believe we may any good, do any good, pray for any good, 'tis all but in hypocrisy unless this Amen be to it, unless it be truly and really so, and so assented to by us. Christ who is the truth is called or said to be Amen i Rev. 3. 14. : Amen is his asseveration k Jo. 3. 5. & 3. 3. : so as what he saith to us is truth, truth must be also our say to him: our Amen to depend on his, as our happiness on him l Jo. 16. 23 . And thus have we done with this brief Exposition of the Lords Prayer. Believe we then faithfully these Articles of the Creed: live we according to these Commandments, when then with comfort may we ask every petition in the Lord's prayer. Thus believe, live, and pray we: & the Lord m 2 Tim. 2. 7. give us understanding in all things. Amen. An Appendix to the former piece in A Short Discourse of Prayer. With three set Forms, One in general at all times: the other two more special, 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. The Appendix. A brief Discourse of Prayer. WHereas the Apolste tells 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 brief 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 inform their children and servants in those their Families in the Grounds and Principles of Religion: that now nothing may be wanting to help us to forward that information, it may be expedient we by this Appendix of Prayer leave them not only in general a set form of Prayer to be used at all times, and even on all occasions, and for all, but also in special a form 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) forms of Prayer for both. Wherein I would not fain be mistaken, or that any one should think that I, one of the meanest of God's servants, should be thought in any thing overmasterly, and bind the devotions of others to any my forms, 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 own endeavours, according to the flowing measure of God's 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● God's blessing upon these like forms, b●● somewhat helped on to Godwards. And 〈◊〉 not only Children in years, but i● 〈◊〉 deletion 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 & willingness may give way to it, as they see good, perform this duty by these Forms, not only thus in general at all convenient occasions, but in special too, in the Morning to begin their whatever o●her Works of their own, and in the Evening to end those works, they both to begin and end with this godly work of Prayer: as by the one craving a blessing on what ever they shall so do, and by the other as giving thanks for that and what ever blessings they shall want or desire. I am not ignorant that set forms of prayer is a thing much controverted: however by none that I ever yet could speak with or read of, sound argued as either unlawful or inexpedient, but rather a pious practice warrantable from God's word. Though in these latter times much heaved at, and as it were to be cast out by them Extemporary which Extemporary votes (though useful I confess in a man's private closet, and for himself, who himself best knows his one Exigencies) yet how warrantable in the public, I am yet, I also confess, to learn. For other discourses, as divine Orations, Homilies, Sermons, or the like, (which few yet are loath rawly to vent, but by first some kind of premeditation) I grant yet may be at a man's 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 the people to God, and is to propose not only his own, but also their requests and resolutions, it might be much expedient they pin not their positions wholly 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 implicit Creed, and pray for they know not what. Is it not the mind of God's spirit, that as well as be zealous for God, we be knowing also how to manage that zeal? in as much as even that zeal without this knowledge is by the Apostle himself Rom. 10. 2. counted scarce commendable. When surely by the word ought we to try both, and even before hand see not only in discourse but even in Prayer to, what we mean to produce, that we be sure it be according to the mind of God's spirit in that word. That to the Apostles Mat. 10. when vers. 18. to be led before Governors & Kings for the name of Christ, it should vers. 19 in that hour be given them what they should speak, warants not now our whatever Extemporary speaking: That gift was but contemporary with them, the Spirit of God that then spoke by them, was yet in his work of the Word the Scriptures, and had not yet by them set a period to that work, 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 thereon now to be accounted his, it is easy to gues into what absurdities we might run 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 God's Spirit in the scriptures. Yea, may I not doubt to say that all the Apostles said, no nor yet before them, all that the Prophets said, was not of Equal Authority with the Scriptures they by the Dictate of God's 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 again he counsels of himself vers. 12. , and as no express command of God. And beside that, mark that before cited assertion, where it is said it should in that hour be given to the Apostles what they should speak: what was it but only that what on their own behalf they should answer their persecutors, not what should be the rule of our faith? That was not to be committed to the airy puffes of an extemporary answer or promulgation of their successors, 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 weakly provide for their safeguard that from the sounder pillars of premeditation will fly to, or lean on that extemporary. But I am not now to argue the point. Nor (though thus declaring my opinion) do I argue or accuse any their practice 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 bless it to them, and others that depend upon them: while my alike prayer is that God to me and others that go by this set way, may bless that also to us, and that though going thus two several ways 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 go on perhaps without Hesitation, yet to avoid Tautologies and some Absurdities that may arise from others less learned, or not so well versed 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 forms, whose intentive spirits may as effectually go along with, as that of others without their books or forms, & by God's blessing be to God as acceptable to. And therefore while we censure none that go otherwise, let's not feel the lash of their Censure, by our going this way: but in their Extemporary ways have they now and then a short ejaculation that God will bless to us these like set forms: in as much as my Charity is as theirs should also be, that we both in our ways seek God: we no less in these set forms than they in their Extemporary ways: 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 looks 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 Saviour's own to me seemeing advice and counsel, we be yet careful 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 vain Repetitions be avoided. Which unless by them of able parts, and tightly versed in it, are too too incident to many, who (rather then thus adhering 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 forms, whither of their own or others (till as others better versed in the way) avoid those whatever absurdities, when both they and their hearers before hand prepared for the service will doubtless after the better discharge it. A General 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 mouths 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 gracious Lord God, thou who art rich in mercy, and abundant in goodness and Truth, we thine unworthy servants, on our bended knees, and from the bottom 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 ask any thing according to thy will, thou will both hear and do it) do now thus humbly make our address unto thee, and pray that our prayers now and ever may with acceptation come in thy presence. We confess 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 only in that Original 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 imps of our own infinite Actual sins. Graces 'tis true many we have had offered to us, had too and received many Graces: but alas! in vain hath been our receipt 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 works yet we have denied thee, turning thy sovereign soulsaving Grace into the destroying delusion of our own wantonness. Hath not thy long-suffering patience more than abundantly winked at our manifold sins? And is not that space thou hast given us to repent in, wherein we have not repent▪ more than enough to testify our ingratitude to thee our merciful God? O how unclean are we made by sin! how filthy is even our righteousness? 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 than only to study how to contrive even our own ruin and damnation? So many are our mischievous imaginations. So as shouldest thou be so severe as to mark what hath been done amiss, O Lord! who may stand? If thou shouldest lay Judgement to the Line, and righteousness to the plummets, thou mightest make thine anger to smoke, thy jealousy to burn 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 remain for us, but a certain fearful looking for the Execution of these severer Judgements thy wrathful 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 merciful 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 forgiveness 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 increase 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 repent of. When to further both that faith and repentance, inflame our holy zeal of glory: and truly to manage that zeal, endue us with the knowledge of thy will, by the glorious Sunbeams of thy good word and spirit enlighten the eyes of our understanding, that we may know thee as we ought and testify 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-solicitous cares of earth or earthly things, put over any our care of heaven or the things of heaven: but with our own estate what ere it be, let's learn therewith to be content: if prosperous, to praise thee our God for that prosperity, if in adversity or under the Cross, that patiently we may bear it. Turn, O turn away those whatever woeful punishments our sins have justly deserved! and the better to turn away those punishments for sin, turn us away from those our sins, that so from both them we turn unto thee our God. And that thou wilt be thus propitious, we beg not only for ourselves here assembled, but became also Petitioners both in our Prayers and Praises for In our Prayers, that thou wilt bless and be favourable to thy holy Catholic 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 thou hast reserved the Kingdom for. But them already called to thy fold keep Lord, and bless 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 Son's Coat was without seam, so make and keep 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 break our unity from thee our God, or our amity unto goodness: 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 Commonwealth in general wherever we live in, that God will bless 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 general, that they all in their several places and callings may make God and godliness their aim. Then as need shall require for any one in special for the obtaining any blessing wanting, for the turning away any emergent evil ●present or to come. As, for a sick person, sick whither in body or mind, or bo●h, or under whatever cross or calamity that God will graciously look down upon him, visit him with his mercy, and relieve him in that what ever his exigency. That if so be it may stand with his good pleasure, he may again 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 God's 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 obtain Salvation. For a woman intravell of Childbirth, 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 faithful Hannah may with her young Samuel intent most and e●er Gods service. Thus and the like may be the Prayers: The Prays thus: as, For one delivered from any such like sickness, cross or calamity, either the party himself by himself to pray, or others for and with him, that, God will accept the General acknowledgement of his Grace and favour to the whatever person so delivered: As For one recovered from sickness of body or mind, that after in the strength of both, he may grow in strength of grace and goodness: or freed from other crosses or calamities, in that freedom then and ever by his thankfulness that he acknowledge that Gods especial favour to him, that more than the skill of Chyr●rgians or Physicians, means ordained of God for the ease and relief of sick people, more than of friends favours to expedit also out of miseries, that yet God's grace and mercy is the supreme means of health and happiness, that though by them brought onwards sometimes unto it, yet that that must be it must Crown the happiness. For a woman delivered, that God be acknowledged as in travel her only support, so after her chief comfort: that for therein his especial favour, he have therefore an especial gratitude, praise for that whatever his goodness. And that as he was thus propitious to her, that she may be sedulous to magnify and ever to praise him for it: that by a safe deliverance granting her desire, her still after-desires may be to maintain his glory. That by his blessing on the fruit of her womb, there may still be an increase of blessings to the setting forth of that his glory, an addition still to the number of Christ's faithful ones. For any whoever departed in the faith and fear of God: If notwithstanding any the former prayers, God saw it best and had decreed it otherwise to take him to himself, that he have our praise also for that goodness, that hath not only 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 impair, peace without perturbation, prosperity without end or diminution. So as not only comfortable is the life of the godly, but precious in God's sight their death also. So as even for God's favours to the thus departed our praise is also due unto him. And then after thus to proceed to a Conclusion, with thanks for whatever blessing. Let O Lord, these our both prayers and Praises, as always acceptable, so always be seasonable in thy sight. And for that our always 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 auspicious to both: And in both and for both, and whatever else requisite for us, grant us Lord, we beseech th●e for thine own sake, and for the sake of thy Son Christ our Saviour. In whose name and words, the name only by which we are saved, and the Words, the most exact and perfect pattern of prayer, we conclude these our imperfect Prayers, saying as he hath taught us to pray unto thee, saying, Our Father which art, etc. 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 dear 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 souls from whatever si●, our bodies from whatever sicknesses or calamities, our estates from whatever ruin and destruction, Now and for ever Amen. A Morning Prayer for a Family. O come let us worship and bow down, and kneel before the Lord our maker! O eternal, everliving, and everloving Lord God and saviour, thou that art most powerful, & yet gracious, most just & yet merciful too, rich in graces, and superabundant in goodness, give us, O give us both of that thy grace & goodness, that in this humble offerture of our morning Exercise, we be duly prepared for it. And that in the first place in the due acknowledgement of our many and manifold sins and transgressions: that though we thus come nigh thee in this weighty business of prayers & praises, yet shouldest thou come nigh us, and weigh us in the balances of thy justice we might be found lighter than vanity, so horrid, so hideous, have been our sins, so many, so infinite our transgressions. So as whilst looking on them alas, what can we look for but a fearful downfall to death and damnation? Ou● pride, our covetousness, our drunkenness, our deboyshery, or deceit, our hypocriasic, our neglect of thy word, our disobedience to thee our God, & despite to our neighbours, an aggravation of that desobedience, with whatever other breach of thy blessed commandments, have so far broken in upon us, that when but seriously laying it to heart, we may not have heart to hope our any wise evading that downfall. Yea so besotted are we with sin, that notwithstanding our daily both hearing and handling thy blessed word, we hear but heed it not: yea we know what's good, but practise it not. A sort of errand 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, to cover our licentiousness. Yea and too too oft the very practice of prayer, but a practice also to bolster up our carnal desires: not therein heeding the due Method & end of it, thy endless praise and our eternal Salvation. No, though covertly, so contemn 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 judgements, cauterised as 'twere and hardened in that sin & presumption, that, looking upon us so many sinks of sin, so many presumptuous vassals of indignation, what can we expect but our portion with the wicked, and with them that forget God, but to be turned into hell, the place appointed for the Devil 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 poise 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, zeal of thy glory, sincerity for thy truth, boldness in the profession of thy word, perseverance in godliness and goodness, patience under whatsoever cross or calamity, contentment with our whatever estate, so arm us against the evil of sin, the evil 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 daily morning exercise, yea our always excecises in these like duties, what especial obligations have we? as thy continual mercies which should stir up our continual thankfulness for those thy mercies: our own miseries, which should also force our prayers for the continuance of those thy mercies: thy mercies, that we are not confounded, our miseries that they become not that our confusion. Let us, O let us, in a due acknowledgement of those thy mercies both to free us from and prevent our those whatever miseries, let us make conscience of all our do, 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 goodness. Nor for ourselves O Lord, let's only become thus suppliant to thee, but let our prayers also extend to the good both of ourselves and others, and be now next extended for a blessing upon thine holy Catholic Church, etc. Here go on as occasion serves as in the general 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 work of thine, in thus calling upon thee, be favourable now next to us in the works of our own callings, that by effecting them to our comfort, we may effect them also to thy glory. That even every one of us in our several places and callings, may as not only thus opening the day thy glory by this thy work, b●t by thy goodness may go through with it to our comfort in our own works. When now to conclude these our imperfect requests we have thus made to thee both for ourselves and others, imperfect in as much as many things are omitted we should pray for for ourselves, 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 address unto thee for them, in that most absolute form, that perfectly compriseth them all, saying, as our Saviour himself hath taught us to say unto thee, Our Father which art in Heaven, etc. 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 outstretched arm be our defence, stretched out in the merciful exhibition of his Son Christ our Saviour. Whose salvation let be our auspicious aid, and that made good to us by the grace of that good spitit of grace the holy Ghost the Comforter he hath sent to be with us. To which Father of peace, Son of mercy, holy Spirit of comfort and consolation, three Persons and one God, be by us and all the faithful 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 Eternal, most glorious, and most gracious Lord God, thou who art rich in mercy, and abundant in goodness and truth! We thine unworthy Servants here prostrate before the footstool of thy sacred Majesty do humbly confess and acknowledge our many and manifold sins and transgressions. As how shapen in wickedness and conceived in sin, when Children bred up altogether in childishness, when growing strong, strengthening ourselves in wickedness, giving up our whole selves as instruments of unrighteousness unto sin: our hearts hardened to ill works, our understandings dulled, our wills refractory, and our whole affections crooked and perverse: our heads set to plotand contrive mischief, our hands to handle iniquity, our tongues to cursing, swearing, lying, filthy and corrupt communication: our eyes to look upon and behold vanity, our feet ready and swift to stand in the way of sinners, and to walk in the counsel of the ungodly. So as both within and without, from the crown 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 wickedness. 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 been in pride and envy, in wilfulness and uncharitableness to break all the Christian and godly bands of unity? How have our words, actions and intentions perverted the better practices both of ourselves and others? O Lord I what have we not done, but might justly draw down 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 goodness, 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 temptation of Satan deceive us, let no allurements of the world or flesh pervert us. Soften our hearts, enlighten our understandings, rectify our wills, strengthen our affections, raise up and revive our dead and benumned Consciences. Let no wand'ring imaginations seduce us, and in thy mercies washed let us not relapse into our old mire of sin. Let not heresy, schism, infidelity, or Apostasy blemish the truth of our Religion. Let not Wars, Famine, Plague, or scarcity blain the happiness of our healthful prosperity. No, O Lord, let not any evil whither of sin or punishment, impair or thy glory or our good. Nor is it only sin that thus brings us on our knees, or the evil 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 happiness we have, and to supply us with the good blessings we want and have not. Give us, O Lord, understanding hearts and clear judgements to see our sins. Give us O Lord, humble wills and holy affections to hate and abandon those our sins. And, Lord, give us true repentance to bewail those our sins. And for the furthering of all those graces, further us and furnish us with the assistance of thy good spirit of grace: supply that we want, strengthen & increase the grace we have. O Lord, so bless every one of us in our several places and callings, as that we may truly become Instruments of thy glory, to do the will of thee our loving Lord and Master here, that hereafter we may receive the Crown of righteousness which thou haste prepared for all those that do it. When to conclude our Prayers, give us leave to praise thee, and give thee humble thanks 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 powerful passion of thy Christ and our Jesus. We thank thee our Lord, for our Christian calling and vocation, wrought in us by the inward operation of thy spirit, and the outward preaching and ministry of thy Word: for our justification in Christ, our measure of sanctification here, and our hopeful assurance of glorification hereafter: yea for all thy blessings and benefits we now and ever yield thee a thankful acknowledgement. Nor for ourselves are we only thus suppliant, but O Lord, let our prayers extend also to the good both of ourselves and others. Be ever therefore gracious to thy Spouse the Church, etc. Here again go on as occasion seems as in the general Prayer. When as reflecting upon the Church, pray, that God would purge her from Schisine and Heresy: and as to all the Members of both Church and Commonwealth, that he would reconcile all the differences of Opinions among us, that in his good time we may not only obtain, but keep the unity of the Spirit in the Bond of Peace. When you may conclude thus: Bless us all O Lord, pardon our sins this day passed, and let us have quiet rest this Night to come, that the day following, and so all the days 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 Son's 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, etc. 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, bless preserve and keep us this Night following and for ever. Amen. The End.