CERTAIN GODLY AND LEARned treatises Written by that worthy Minister of Christ, M. DUDLEY FENNER; for the behoof and edification of all those, that desire to grow and increase in true Godliness. THE TITLES WHEREof, are set down in the Page following, EDINBURGH Printed by Robert Walde-graue, Printer to the King's Majesty. 1592. Cum Privilegio Regali. THE CONTENTS OF this Book. 1 The Order of Household government, described out of the word of God. Fol. 1 2 An Interpretation upon the Lord's prayer. Fol. 63 3 A brief Interpretatation upon the Epistle to Philemon. Fol. 71 4 A short and plain Table, orderly disposing the principles of Religion, out of the first Table of the Law. 81 5 A Treatise of the whole doctrine of the Sacraments, plainly and fully set down, and declared out of the word of God. Fol. 118 6 A short and profitable Treatise; of Lawful and unlawful Recreations, and the right use, and abuse of those that are lawful. Fol. 122 TO THE RIGHT Honourable, noble, and potent Lord, JAMES, Lord LINDSAY of the Byres: Grace and Peace in Christ jesus. IT were to be wished (Right Honourable) that as sin multiplieth itself, so the knowledge and true fear of God, should every way be increased among men. For, thereby it would come to pass, by the blessing of God, that fewer should tread the path of destruction, than (alas) do now. And although it lieth not in man, to stop the course, and to dam up the streams of iniquity (for this must be performed by the Lords own arm, or else all men's endeavours are but vain) yet is it the part of all those that fear God, to do what they may, for the effecting of this work. Wherein, albeit the attempts of the men of God, have not always the effects which they desired, yet their labours, both in preaching and writing, have not been destitute of their fruit, in measure, greater or smaller, as the Lord thought it meet. The Lord in this latter age, hath raised up divers, and excellent men for this purpose, and he hath greatly magnified his mercies towards us in this Island: and us, in the enjoying of his goodness, if we can make a right use thereof. But because we were not worthy of them, therefore he hath many times, in the midst of their years, yea, and some in the very spring and beginning of their strength, to warn us, what he is likely to do with the the rest, if we be not more thankful. Amongst the number of those, whom in the Lords great mercies we enjoyed, and lost for our unthankfulness, M. DUDLEY FENNER was one, whom the Church of God in this age could have hardliest spared: he ended his testimony in this life, being under thirty years of age: but yet of that growth in the knowledge of God, that few (if ever any of his years) have left behind them the like monuments of great knowledge and learning, in the true and sound fear of God, as he hath done. His works both in Latin and English do bear witness hereof. And it is not meet that I should enter into any farther commendations of him: although, both in regard of the outward favour of God towards him, as being born an heir of great possessions, & especially, in consideration of his spiritual understanding in the ways of the Lord, his great learning, his conflicts with the adversaries of God, his constancy, and patiented suffering for the truth: there are many things that make his name blessed among the Saints. Some Treatises of his, being printed at sundry times, and now rare to be gotten, I have gathered together, and presumed to dedicate unto your Lordship: not doubting, but in regard, both of the Author, (who being a faithful Minister of jesus Christ, I know you will esteem, though unknown unto you) and especially, in respect of the notable handling of the truth, which they contain, you will accept them, as being not unbeseeming your Lordship, that they were published under your name. And if I should say, both in regard of the work itself, and also the Author, that it were no small honour unto a Christian Nobleman, that they come forth under his Patronage, I think I should not speak amiss. That one treatise of household government, doth so commend the whole work unto a Christian Master of a Family, as who so doth well read and consider it, must needs think, whatsoever hath proceeded out of the same furnace, doth deserve to be highly accounted of. And happy were it for all families, that they were governed according to the prescription, set down in this Treatise. Your Lordship, I trust, will make that profit hereof, among the rest hereunto adjoined: namely, that it will be a confirmation unto you, in that, wherein your family is already reform, and a direction for that perfecting of the government thereof, wholly according unto the word. And to this purpose it is, that I have dedicated this and the rest unto your Honour. Touching myself, I will say no more, but as I desire to show myself profitable in my vocation, unto the whole Church of God in general; so I would willingly gratify your Honour in particular. And so accept this, as a testimony of my good will towards your Lordship, whom I understand (and know in some measure) to bear no small affection and good will unto the truth, and all those that profess the same. Thus I commend you to God, & to the word of his grace, that is able to build you up further, and give you an inheritance among them which are sanctified. Edinburgh the 24. of December. 1591. Your H. to command in the Lord, R. W. THE ORDER OF HOVSholde, methodically described out of the word of God, with the contrary abuses found in the world. THE order of an household called oeconomia, it is an order for the government of an household according to the word of God. 1. Tim. 4. Which governeth his house well and excellently. Psal. 10.1. I will walk in the perfect way, in the uprightness of my soul in the midst of mine house. Which declareth, there is a perfect way which cometh from God only, as all perfection doth; wherein is required the uprightness of ones soul, & whereof he setteth down some part afterward. Prou. 24, 3.4. By wisdom the house is built, and established by understanding, and by knowledge, the rooms shallbe filled with all precious and pleasant substance. Now the wisdom meant in this book is, that which is allowed of God's word: especially when he joined such blessing unto it. The household order hath 2. parts The first, of those which concern the governors of the family. The second, of those which are governed in the same. [1. Tim. 5.8. If one care not for his own, especially those of his house:] which showeth an especial rule of mutual duty between these two. Also the wisdom of the holy Ghost, in setting down mutual duties unto them [Prou. 31. Ephe. 6. 2. Honour thy father & thy Mother, which is the first commandment, with promise. 3 That it may be well with thee, and that thou mayest live long on earth. 4. And ye Fathers, provoke not your children to wrath, but bring them up in instruction and information of the lord. 5 Servants, be obedient unto them that are your masters according to the flesh, with fear and humbling, in singleness of your hearts, as unto Christ. 6 Not with service to the eye, as men pleasers, but as the servants of Christ, doing the will of God from the heart. Colos. 4.20.21.22.23.24.] Those which govern the family, are those superiors who have authority in the same. Their general and common duty is, to order their house according to the former rule. Yet one may (being urged by the great care of a Magistracy, or for such like) have a steward, that is, one to govern his household, according to the rules he prescribeth. Contrary to this, is the common and whole casting off of this care, unless in worldly matters. The first part of this rule is proved by these places. [I will have the younger woman to marry, and govern their household. 1. Tim. 5. If one rule not his household well, how shall he care for the Church, 1. Tim. 3.5. The example of David, Psal. 101.4.1. Salomons mother. Pro. 31.1.2.3. etc.] The second part of this rule, is proved by the example of Abraham, who had his elder servant in his house, who was over all that he had, and to whom he committed the weighty duty of providing a wife for his son. [Genes. 24.2. Then Abraham spoke unto the elder servant of his household, which was over all that he had, saying: Put now thy hand under my thigh. 3 that I may bind thee with an oath, by the Lord God of heaven, & God of the earth, that thou wilt not take a wife unto my son of the daughters of the Cananits, amongst whom I dwell. 4. But that thou wilt go unto my country, & unto my kindred, and take a wife for my son Isaac.] So joseph in Putiphars' house. This government must be performed with all comeliness fit for the household, which is, that agreeable fitness or conveniency, which worthily becometh the diversity of persons in the family; as Superiors, inferiors, equals: of sex, male, female: of age, childhood, youth, ripe age, old years: of matters, as some concerning God, some man: of time, the day, the night. For all these have not one and the same rule of decency: therefore the Apostle saith: [Which ruleth his house, which keepeth his children in subjection, with all comeliness, 1. Tim. 3.4.] Now as there is comeliness peculiar to the subjection of Children, so of servants: And as there is comeliness for subjection, so for equality: and as for behaviour of those of the house, so to those not of the house, & so likewise in all other the former respects, as shall appear by the shining light or eye of this general rule in every part of household government. Of the duties of ordering the household, by the chief of the same. There are two sorts: The first, regardeth those in the household. The other, strangers or guests, coming into the same. [1. Tim. 5.10. If she have brought up her children well: If she have been given to hospitality. job. 31.31. If the men of my tent have not said: O that some would give us of this flesh, we are not satisfied, because the stranger did not lodge abroad; I opened my doors to the waifairing man.] So he caused his servants to give place to strangers, which showeth this diversity of duties. Now both of these are in regard of Christian holiness. The things of this life. [Pro. 31.15. She openeth her mouth in wisdom, and the doctrine of mercy is on her tongue. And rising while it is yet night, she giveth meat to her house, & a task to her maids. And Exod. 18.5. And jethro the father in law of Mosche, coming with his children, and with his wife unto Mosche, into that desert where he had placed his tents; to wit, to the mount of God. 6. He said unto Mosche: I thy father in law jethro, do come unto thee: also thy wife and her two sons with her. 7 Then Mosche went forth to meet his father in law, and bowing himself, he kissed him, and they asked one another of his welfare: after-terward, they went into his Tent. 8 Where Mosche declaring unto his father in law, whatsoever things the Lord had done unto Pharaoh and the Egyptians for Israel: & all the troubles which had happened unto them in that way, from whence the Lord had delivered them. 9 jethro rejoiced for all those benefits which the Lord had done unto Israel, because he had delivered them out of the hands of the Egyptians. 10 And jethro said: Blessed be the Lord God, which hath delivered you out of the hands of the Egyptians, and out of the hands of Pharaoh: Which hath delivered his people from under the hands of the Egyptians. 11 Now I know that the Lord is greater than all gods: for in that thing wherein they were proud, he is above them. 12 Therefore jethro the father in law of Mosche, took and offered sacrifices, and a burnt offering unto God, and Aaron and all the Elders of Israel, came to eat meat with jethro, Mosche his father in law before God. 13 And it came to pass the next day, Mosche sitting to judge the people, when as the people stood about Mosche from the morning of that day unto the evening. 14 That the Father in law of Mosche beheld all that he did unto the people, and said: What is this that thou dost unto this people? Why sittest thou alone, and all the people stand before thee, from the morning unto the evening? 15 Then Mosche said unto his father in law: Because this people come unto me to ask counsel at God. 16 When there is any business between them, every one cometh unto me, that I may judge between both, and I make known the Statutes of God and his laws. 17 But jethro his father in law said: the thing is not good which thou dost. 18 Thou wilt altogether faint, both thou, and the people that is with thee, for this thing is too heavy for thee, thou canst not perform it alone.] And this ariseth from a double respect: the commodity they receive, and the duty they own to the common state wherein they are: that as they have of their children, servants, guests, not only bodily service and friendship, but that which is of conscience, and cometh from their faith and religion, and their prayer, and the blessing in them, Math. 10.41. so they must give them this double recompense. Also to the common state, they are bound by covenant, not only as much as in them lieth, by their household government, to further the peace and tranquillity of the common wealth, but also of religion & true holiness. 2. King. 11.17. Contrary to this is, their best care, to be most exquisite in the latter, and altogether negligent in the former, which is the chiefest: So that their administration of household matters, is altogether civil, not religious. For the family, the duty which regardeth them is, to keep them in subjection, for the performance of all duties of holiness and religion, and for the diligent performance of those works and labours, which are fit for every one. [1. Tim. 3.4. Which may govern well his house, which may keep his children in subjection, with all honesty. 1. Tim. 3. If any be unblamable, the husband of one wife, having faithful children, which are not slandered of riot, either stubborn. Psal. 101.1. I will sing mercy & judgement unto thee o Lord, will I sing. 2 I will mark (in an upright way) when thou shalt come unto me, I will continually walk in the soundness of my mind, in the midst of mine house. 3 I will not set before mine eyes a wicked thing: I have hated the works of them that decline, it shall not cleave unto me. 4 A froward mind shall departed from me: I will not acknowledge evil. 5 The tongue that privily hurteth his neighbour I will cut out: him that is proud in his eyes, and swelling in his mind, I shall not be able to suffer. 6 Mine eyes shall wait upon the faithful of the land, that they may abide with me: He that walketh in the sound way, shall minister unto me. 8 The deceitful man shall not dwell within mine house; he that telleth lies, shall not be established before mine eyes.] Now for the performance of this general duty, two sorts are required: which are, Such as where they most commonly go before them & direct them. Such as they must perform unto them. [Gen. 35.2. Wherefore jacob gave commandment unto his family, & to all that were with him: Put away the gods of the people, which are amongst you, & cleanse yourselves, changing your garments. 3 Afterward arising let us ascend to Bethel, that there I may make an Altar to that strong God, which heard me in the day of my distress, and was present with me in the way wherein I went. 4 Which when they had given unto jacob all the gods of the strange people which were in their hands, and the earrings which were in their ears: jacob hide them under that Oak which is beside Shechem. Where we see, that jacob doth both instruct them what to do, and in the doing of these things directeth them. Such as wherein they must only go before them and direct them, are those which only ought to be done jointly of the whole family, and then the superiors must be there, the chief directors of them: otherwise, when they are absent, they must cause them to be done, as in prayer before and after their labour, in thanksgiving, before & after meat. [jam. 5.13. Is any amongst you sick in mind? Let him pray. Is any man cheerful? Let him sing. Psal. 127. Unless the Lord build the house, their labour is but lost that build it: Unless the Lord keep the city, the keeper is diligent in vain. 2. Let them be in vain unto you, which rise betimes, which sit down slowly, which are fed with the meat of sorrows, so he giveth sleep to his beloved. Psal. 55.18. In the evening and morning, and at noon days, will I meditate and make a noise, until he hath heard my voice. 1. Tim. 4.4 For whatsoever God hath created is good, neither is any thing to be refused, if it be taken with thanksgiving. Luke. 22.17. And he took the cup, and when he had given thanks, he said, take this, and divide it amongst you. So Abraham's servant said, Gen. 24.12. O Lord God of my master Abraham, cause I beseech thee, that it come unto me this day, and exercise this goodness towards my master Abraham. 48 And I bowed down and worshipped the Lord, & blessed the Lord God of my master Abraham, because he had brought me by the right way, to take my masters brother's daughter for his son.] And upon any great judgement on the family, Church or common wealth, to direct them in fastings and prayers, with readings, meditations, and use of the word, as may serve to give especial cause of humbling, and especial cause fit of comfort for that work. [Hest. 4.16. Go gather together all the jews which are at Susan, and fast for me, & neither eat nor drink those three days, night nor day: I likewise and my maids will fast: so at length, I will go in to the King, which is not according to the commandment: and when I shall perish, I will perish. Nehe. 1.4. And it came to pass, when I heard these words, I sat down and wept, and mourned certain days, in which I fasted and prayed before the God of heaven. 5. And I said: I beseech thee, o Lord God of heaven, most strong God, greatest, & chiefly to be feared: Keeping covenant & mercy, to them that love him and keep his commandments. 6. Let thine ear be attentive, & thine eyes be open, to hearken to the prayer of thy servant, which I pray before thee at this time, day & night, for the Israelites thy servants: & I confess the sins of the Israelits, wherewith we have sinned against thee: I also, & the house of my fathers, etc.] For as it is their duty, in their own private fast to do this by themselves, so to direct others in the same, when they do it with them. Contrary to this, is the unchristian profaneness in such cases: Also the unchristian shamefastness of some, and common negligence in others in these duties. Such as they must perform unto them, are duties of Instruction. Reforming. [Pro. 13.24. He which keepeth back his rod, hateth his son, but he which loveth him, doth give him instructions betimes. Pro. 15.32. He which withdraweth himself from instruction, despiseth his soul: but he that hearkeneth unto rebuke, possesseth his soul.] The duties of instruction are, that by a familiar & most plain manner of teaching, they may grow in the knowledge of that truth which is according to godliness. [Gen. 18.19. When as I have known him, should I not reveal it for this cause, that he may command his children and household after him, that they may keep the way of the Lord, by exercising righteousness & judgement, and that the Lord may perform unto Abraham, that which he hath promised unto him. Genes. 14.14. When Abraham had heard that his kinsman was taken, he armed his men, instructed 318. and followed them unto Dan. Deut. 20.] They are for Continual daily instruction. That which respecteth the public ministery. Exod. 12.25.26. Let it be therefore, when ye shall come into the land which the Lord shall give unto you, as he hath said, & shall observe this worship. Let it be (I say) when your children ask you: what signifieth this worship unto you? that ye say it is the Sacrifice, the passover of the Lord, who passing by the houses of the children of Israel in Egypt, when he slew the Egyptians, he delivered our families. Exod. 13.14. And let it be when thy son shall ask thee hereafter, saying, what meaneth this? that thou say unto him, with a strong hand hath the Lord brought us out of Egypt, out of the house of servaunts. For it came to pass when Pharaoh showed himself cruel in letting us go, that the Lord slew every first borne of men, unto the first borne of beasts. Therefore I kill unto the Lord, the males of all that open the womb: but every first borne of my children I redeem] Duties for daily instruction, are Instruction out of the Scriptures. Instruction drawn from God's works [Psalm. 87.1. Receive with your ears (my people) my doctrine, incline your ear unto the words of my mouth. 2. I will open my mouth in a parable, I will power forth hid things, which have been of old tyme. 3. which we have heard and known, as our Elders have told unto us. 4. we will not hide it from their children, the after generation. 5. being about to declare the praises of the Lord, his might, and his wonders which he hath done. For he hath set a testimony in jacob, and put a law in Israel: which he commanded our Elders to make known to their Children. 6. That the after generation, the sons which should be borne, rising up, might declare it to their sons. 7. And they may set their hope on God, nor might forget the works of the strong God: but keep his commandments. 8. Nor that they be not as their elders, a stubborn and rebellious generation: a generation which hath not prepared their mind, and whose spirit was not constant towards the strong God. Instruction out of the scripture, is by the daily reading of the same with them, both to make them acquainted with the course of them, so that they may mark the same for their better profiting, by the allegations of the public ministry, also to refer those things which are plain and easy, or which they have learned from the public ministery, unto such plain instruction as they instructed, may understand & know how to bring it in use. [2. Tim. 3.15. Thou hast known the Scriptures from a child] which can not be spoken of a thorough knowledge, no not such as belongeth to the old men, who should be sound in faith: much less such as belongeth to a minister: but such as this, in being made acquainted with it, and caused to mark as he was able, the course of it, and to learn for use and practise, such as his parents were able to note unto him, and he fit to receive by daily practice [Deu. 6.6. And let these words which I command thee this day, be in thy heart. 7 And put them piercingly into thy children, and speak of them, when thou sittest in thine house, when thou walkest by any way, when thou liest down, and when thou risest up. 8 Also, bind them for a sign upon thine hand, & let them be for frontlets between thine eyes. 9 Briefly, writ them on the posts of thine house, & on thy gates.] Contrary to this is, first, that they are utterly negligent & ignorant how they should do this: Then, that some presume above this rule, and go beyond their calling: & especially that their household is not trained by this means, nor made fit for the public ministery, & to amend their lives by such Christian exercises. Instruction drawn from God's works is, by applying the works of God, past or present, to move them the better to confidence, and trust in God, by works of his mercy: to fear to offend God: by works of his justice, and so to sow the very seed of true religion and good conscience in them. [Gen. 18.19. When as I have known him, should I not reveal it? For this cause, that he may command his children & household after him, that they keep the way of the Lord, by exercising justice & judgement, that the Lord may perform unto Abraham, that which he hath promised unto him.] The duty which respecteth the public ministery, is Double, First, concerning the obeying of it. The second concerning the use of it First concerning the obeying of it, they must (if it be possible) in their place & calling, adjoin them to a set ministery, if not, to bestow at least the Sabbath days, yea, other also, in seeking to the ministers and prophets of God, to hear the word of God. This is manifest, first: Because we must first seek the kingdom of God; whereof this is a part, [Esa 32.1. Behold, a king shall rule justly, and excellent ones shall govern according to the rule: the eyes of them who see shall not wink, but the ears of them who hear, shall hearken: the mind of the hasty shall understand knowledge, and the tongue of the stutterer, shall readily speak shining things. When saviours, to wit, ministers of the doctrine of salvation, shall ascend in the mountain of the Lord, to judge the mountain of Esau, the kingdom shall be to the Lord. Hobad. 21. Divers administrations, but one Lord. 1. Cor. 12. We are the Ambassadors of Christ, to beseech you to be reconciled. 2. Cor. 5. Secondly, it is the ordinary means to beget and nourish faith in us. How can they believe, except they hear: how can they hear, without a Preacher: how can he preach without he be sent? Rom. 10. He hath given Pastors & Doctors, for the gathering together of the church the work of the ministery, and building them up to a perfect age in Christ, that they be not as children wavering, and carried about with every wind of doctrine. Ephe. 4. Attend to reading, exhortation and doctrine; in these continue, in these things be, for in so doing, thou shalt save thyself and others. 1. Tim. 4.] Secondly, because it is the greatest blessing to have it, and the greatest plague to want it. jere. 23. having threatened them that they feed not the people, he saith after, [I will gather the rest of my sheep out of all the land whither I had driven them, and I will bring them back unto their sheepcots, where they shall multiply and increase, and I will set over them Pastors, which shall feed them: so that they shall fear no more nor shall be wanting, saith the Lord. jer. 3. I will bring you to Zion, where I will give you Pastors after my heart, who shall feed you with knowledge and understanding. God will give you indeed the bread of affliction & water of oppression, but none of my teachers shall, be shut up any more in a corner, but thy eyes shall see thy teachers, and thy ears shall hear a voice behind us, saying, Here is the way, walk in it. Esa. 30.20. A famine of bread, nor a thirst of water, but hearing the word of the Lord, etc. Mat. 8. But when he saw the multitude, he had compassion on them, because they were dispersed and scattered abroad as sheep having no Shepherd; Then he said, Surely the harvest is great, but the labourers few, etc.] Which showeth how miserable they are which want this benefit: It alloweth also this duty of seeking. 2. King. 4.22. And he said, wherefore wilt thou go to him (meaning the Prophet) to day? It is neither new Moon nor Sabbath day. Which showeth, that in the scarcity of the preaching ministery, they went on those days to the Prophets to hear the word of God. The second duty is, to cause them to do that which is commanded them in the third Commandment to that purpose. Which, although it be not proper to this place yet for the simpler sort, it is thus set down. First, to prepare themselves to the preaching of the word, by consideration of God's ordinance and promise, and their corruption: so that laying aside all superfluity of evil, that they may with all meekness receive the word. jam. 1.17. Luk. 8.8. Take heed therefore how ye hear: for whosoever hath, it shall be given unto him, and who so hath not, even that which he seemeth to have, shall be taken from him: And for the Sacraments, to consider God's institution, their ministery, his mercy in Christ, their faith, their repentance and their wants: and so seeking the assurance of grace, of reconciliation and comfort, to come unto the table of the lord [1. Cor. 11.28. But let every one prove himself, and so let him eat of that bread, and drink of that cup. Esa. 1.16. Wash yourselves, purify yourselves, put away the wickedness of your actions, and cease to do evil before mine eyes. Esa. 66.2. But upon him do I look that is poor and contrite in spirit, and trembleth at my words. Mat. 5.23. Therefore if thou hast brought thy gift to the altar, and there remember'st that thy brother hath aught against thee. 24 Leave there thy gift before the altar, & go thy ways: First, be reconciled to thy brother, and then come and offer thy gift.] Secondly, in the works themselves, with reverence & understanding to hear and receive the word, to be touched according to the matter, and with joy and assurance of faith receive solace and increase of grace, by the right use of the Sacraments; and after, to call to mind and try by the Scripture things delivered, and so hold fast the good, & to apply the comfort of the sacraments unto all temptations afterward. [Psal. 78.2. Hear my doctrine, O my people, incline thine ear to the words of my mouth. Nehem. 8.10. After Nehemiah (to wit, the kings Ambassador) and Ezra the Priest and Scribe, and the Levits teaching the people, said unto all the people. This is the day sanctified unto the Lord your God: mourn not, neither weep: (for all the people wept when they heard the words of the Law) 1. Thess. 1.5. Because our Gospel abode with you, not in speech only, but also in power: both in the holy Ghost, as also with much sure persuasion, as ye have known what manner of men we have been amongst you for your sakes. Math. 26. And when they had sung a Psalm, they went out into the mount Olivet. 1. Thess. 5.20. Quench not the Spirit: Set not light by preaching: Try all things: Hold fast that which is good.] For obedience of life, it behoveth them to teach them, call on them, and see them do this which they learn, that the public ministery, & private use of the word be not contemned, neglected, unprofitable unto them, and so God provoked, not only against their family, but also the Church of which they are. Contrary to this, is, that men both themselves and their families go to the public ministery, as to a common matter, let it fall after to the ground, without any looking into the certainty of doctrine, the power & practise of it; and some with the ministery of the the word become worse, both they and their households, than those which never heard it. [Exod. 13.1. And declare unto thy son in that day, saying: For this hath the Lord done these things unto me, when I went out of Egypt. 9 So shall it be unto thee for a sign upon thine hand, & for a monument between thine eyes, that the doctrine of the Lord may be in thy mouth: to wit, that the Lord with a strong hand brought thee out of Egypt.] Which with the rest of the law showeth, that at those times this must be done, and that so throughlie, that this work by this means, may be a lively sign, and the doctrine be so understood, that it may more fruitfully and lively be communicated by conference one to another. Also [Act. 10.24. And the other day after, they entered into Caesarea. And Cornelius waited for them, having gathered together his kinsmen and special friends. Nehem. 8.13. And all the people came to eat and drink, and to send portions, and to make great joy, because they understood those words which they had made known unto them. 1. King. 13.31. And it came to pass, after they had buried him; that he gave commandment unto his sons, saying; When I shall be dead, bury me likewise in the sepulchre, in the which that man of God is buried: place my bones besides his bones. 33. For surely the things which he hath foreshowed by the word of the Lord, against the altar which is at Bethel, & against all the high places which are in the Cities of Schomron, shall come to pass. job. 1.5 After it came to pass, when they had finished the days of the banquet, that job sent and sanctified them, and rising early, he offered a sacrifice according to the number of them al. For job said, Peradventure my sons have sinned, or cursed God in their heart. So job did every of those days.] Which showeth, he called on them to do their duties, in sanctifying themselves and their families, and preparing them according to the manner prescribed. The duties in reforming, are those duties whereby they must labour to reform every thing amiss, which is espied, for God's glory & their good, and lest it creep further. Contrary to this is, that many corruptions are not accounted of, that they are winked at. [job. 1.5 Psal. 101.3.4.5. I will not set before mine eyes a wicked thing, I hate the works of those that decline, it shall not cleave unto me. A froward mind shall departed from me: I will not acknowledge evil. That tongue that privily hurteth his neighbour, I will cut out: Him that is proud in look, & swelling in mind I cannot suffer] The rule of this must be the meaning of the the ten commandments, which because it is necessary for the simple, though not so proper for this place, it is briefly set down. They shall suffer none in their house unrefourmed: which a Phil. 1.9.10 Col. 1.10 11. either in judgement is known to err from the truth of the word of God, or in manners, from the practice of the same: But if any b Command. 1. jerem. 9.24. delight in the ignorance of god, be careless to approve himself as one that c Deut. 6.4.5.12 13. Heb. 12.28 Gen- 17.1. wholly dependeth on him, loveth him, feareth him, reverenceth him, laboureth to approve all his ways before him: d Command. 2. Deut. 12.31.32 Esa. 29 13.14 Math. 15. Col. 2 23. Psal. ●19. Psal. 26.8. Act. ●. 42. If any be given to idolatry, superstition, etc. and careth not in every part of the worship of God, to follow his revealed will: or if in any the parts commanded, he appear negligent and cold. e john. 4.22. 2. King 18.4. Act 10.26. Act. 14.13. Exod. 33.24. Roman. 1.23. Hos. 2.27. Esa. 30.22. Or to put them to any other use than is commanded, or be given to images, superstitious monuments, customs, occasions, or such like. If any dishonour the name of God, either f Command. 3. Math. 5.34. jam. 5.12 in the unreverent using, or abusing, or perverting, and not using with that preparation before, feeling at the present time, & fruit after which is prescribed, his titles, g Act. 9. 15· Word, h Genes. ●. 2●▪ Mal. 1.11.12. [praep.] 2. Chron. 24.2. Eccles. 5.2. Gen. 24.5. Luk. 8, 18. Eccl. 5.1▪ 1. Cor. 11.28. [Feeling] 2. Chron 24.22. jer. 4.2. 1. Thes. 2.13 Neh. 8 10. Sacraments, i 〈…〉 [fruit] Hebr. 6.16. 1. Thes. 5 20. Act. 17.11. Psal. ●1. 9. works, And if any k Comm. 4 profane his Sabbath, by vain pastimes, going to plays, or l Esa. 58.13. Amos 8.5. give not himself to the exercises appointed on that day, out of the word: m Command. 5. Mark. 7.10 Rom. 13.7 Rom. 1.31.32. 1. Tim. 5.8. If any neglect especial duties towards their equals, n Levit. 19.32 job. 32.6. Rom. 12.6. 1. pet. 5, 2. superior or inferior in years, gifts, authothority, as masters, parents, ministers, servants, children or people. If any declare not a conscience to fly o Comm. 6 Math. 5.21 22. Levit. 19.17. Ex. 21.19. evil, anger, malice, contention, quarreling, fight, or any hurting of the person of a man, either in soul or body: not being careful to secure the same according to his calling: p Comm. 7 Ephe. 5.3. Mat. 5.28. 1. pet. 4, job 31.1. If any be found▪ unchaste, in body, words, countenance or gesture: untemperate in diet, in apparel dissolute, not caring to maintain the contrary holiness in himself and others: q Comm. 8 Exod. 26.14.15 1. Thes. 4.4 If any care not for the goods of another man, but by falsehood, flattery, oppression, etc. diminish the same. r Comm. 9 Ephe. 4.28. pro. 28.19. If he be negligent in increasing of his own, by honest & lawful means: if he misspend it at cards, dice, gaming, etc. s Com. 10. psal. 15.3. Tit. 3. 1. Cor. 13.4 pro 25.13. If any care not to maintain the good name of others, but be given unto unnecessary blazing of other men's infirmities, by lying, slandering, backbiting, taunting, etc. t jam. 1.23 Gal. 5.24. If any show himself careless to restrain the motions, & enticements unto sin, & the lusts of the same: Then they shall use the means following to redress them. The duties which are to be applied to this rule, are these: Those which they must do by themselves. Those which they must procure to be done by others. [jam. 5.15. And the prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him:] As this must be done for him in sickness, so in health: & as in this, so in any other of the like nature. The duties they must do by themselves, must have two properties: They must be done with wisdom, fit for those duties. patiency fit. Wisdom is, that the causes may be thoroughly sifted, & sound reproved out of the word of God. According unto this wisdom also, until a fit occasion, this duty may be let pass, and with keeping the authority of the chief of the family, be winked at for a time. [Eccles. 7.21. Apply not thy mind to all the words that are spoken, seeing thou oughtest not to heir thy servant cursing thee. 22. For also, many times thy mind is privy that thou hast cursed others. Prou. 20.21. He which bringeth up his servants delicately, shall in the end be deprived of his Children.] Patience fit for it is, with keeping the authority of the chief of the family, to hear what can be alleged, and by equity also, to allow or disallow the same. Contrary to which is, hastiness without discretion, & making the matter plain, that the conscience may be touched for the fault. Also pride not to hear any excuse or defence delivered in duty, submission and obedience of child or servant. Finally bitterness, which may provoke wrath rather than cause amendment [Collos. 3.21. Fathers, provoke not your children to wrath, lest they be discouraged. job. 31.13. If I contemned the cause of my servant or mine handmaid when they pleaded with me. 14. For what should I do, if the strong God should rise? or if he should visit, what should I answer him? Nomb. 22.26 After the Angel of the Lord went forward, & stood in a narrow place, where there was no place to decline, either to the right hand or to the left. 27. And when the Ass seeing the Angel of the Lord God, lay down under Baalam, Balaam being kindled with wrath, smote the Ass with his staff. 28. And the Lord opened the mouth of the Ass, which said unto Baalam: what have I done unto thee, that thou hast smitten me now three times? Baalam said unto the Ass, because thou hast mocked me. I would there were a sword in my hand, for even now would I kill thee. Ephe. 6. And ye masters do the same things towards them, letting pass threatenings: knowing also that your master is in heaven, neither that there is respect of persons with him.] And these are the properties of those duties. The diverse sorts are, Rebuke. Correction. [Prou. 22.15. The foolishness which is bound unto the heart of a Child, the rod of instruction will remove far from him. Prou. 23.13. Withdraw not correction from thy son, when as thou shalt strike him with the rod, he shall not die thereof. 14. Strike him with the rod, and thou shalt deliver his soul from the grave. Prou. 20.30. Horscombes are for the evil man, blewnes, wounds, and stripes, piercing through the inner parts of the belly. Prou. 29.15. The rod and rebuke giveth wisdom, but the child let alone to himself, shameth his mother.] Rebuke is a sharp, admonition to take heed of the evil reproved aright, as is gathered out of that before. Correction is, when with a sharp rebuk of instruction, punishment is inflicted or laid upon the offender, according to their discretion, consideration being had of the fault, & all circumstances of the same. Yet if this at any time, for some causes, be omitted, a greater is to be threatened and performed, when they shall next deserve the same. [Prou. 19.19. Be thou great in the fervency of anger, in forgiving the fault, saying, that if thou shalt deliver him, thou wilt further punish him afterward.] Contrary to this, is too much lenity, also immoderate correction. [Prou. 19 The rod and rebuke giveth wisdom, but a son permitted to himself, shamed his mother. Prou. 29.16. Chastise thy child, and he shall bring thee rest, he shall delight thy soul. Prou. 29.19. A servant is not chastised with words, etc.] That which they must procure to be done by other, is, that when the former means will not serve, they do according to S. james his rule, send for the elders of the Church, that they may by new admonitions, rebukes, and censures of the Church, draw them to repentance: and if that serve not, to bring them to the Magistrate, and so (those which they may) to discharge them from the family, unless they amend: and those which they may not, to keep them in such order, till God or the commonwealth cut them of. jam. 5.15. And the prayer of faith shall save the sick: and the Lord shall raise him up: and if he have committed sins, they shallbe forgiven him. Mat. 18.16. But if he shall not hear thee, take yet with thee, one or two, that of the mouth of two or three witnesses, the whole matter may be confirmed. Deut. 21.18. If any man shall have a stubborn and rebellious son, which hearkeneth not unto the voice of his father, nor to the voice of his mother, although they have chastised him, yet he hearkeneth not unto them. 19 At length his father and his mother taking him, let them bring him to the Elders of their City, and to the gate of their place: 20. And let them say unto the elders of their City: This our son is stubborn and rebellious, he hearkeneth not unto our voice, he is a riotous person, and a drunkard. 21. Then let all the Citizens overwhelm him with stones, that he may die, and take away that evil out of the midst of thee, that all the Israelites may hear and fear. Psal. 101.7 He that worketh deceit, shall not dwell within mine house: he that speaketh lies shall not be established before mine eyes.] And hitherto of the first sort of duties concerning Christian holiness in the family. The other, concerning the things of this life, is, conveniently to provide the necessary things of this life, as that they have convenient clothing, food, rest, & (if on certain causes need be) recreation [1. Tim. 5.8. But if any man provide not for his, & especially those of his house, he hath denied his faith, and is worse than an infidel. Pro. 31.21. She feareth not for her family because of the snow, for all her family is clothed with double cloaks. Pro. 12.9. The just man regardeth the life of his beast, but the compassions of the wicked, are the compassions of the cruel.] And then much more the master must care for the servants, that they may have even that refreshing and ease which is meet. And thus much for the general duties, and of their special duties toward those which shall be continually, or ordinarily under their government in the family. Now followeth the other, which is the entertainment of strangers: whose property is, the love of entertaining of guests. [1. Tim. 3.2. Therefore a Bishop must be unreprovable, the husband of one wife, watching, sober, modest, given to hospitality, etc. Heb. 13.2. Be not unmindful of entertaining guests: for hereby certain unawares have entertained Angels. 1. Pet. Be harborous one towards another, without grudging.] The first duty required of this work is, a liberal and cheerful ministering of protection & all things which serve for the necessity & comfort of this life, as is meet for the ability of them which receive, and the condition of those who are received. [Gen. 18.2. For when lifting up his eyes he looked, behold three men stood before him, whom whilst he saw, he runneth to meet them from the door of the Tent, and bowed himself to the earth. And he said: My Lord: If now I have found favour in thine eyes, pass not I pray thee from thy servant. 4 Let there now be taken a little water, & wash your feet, & fit down under this tree. 5 In the mean time, I will take and bring a morsel of bread, and refresh your heart, afterward ye shall go forward, seeing for this cause you pass by your servant: which said: Do so as thou hast spoken. 6 Therefore Abraham going hastily into the tent unto Sara, said: Make ready at once three measures of corn: Take fine meal, knead it, & make cakes baked under the ashes. 7 But Abraham running to the heard, took a sucking calf, tender and good, and gave it to a servant, which made haste to prepare it. 8 Therefore taking butter and milk, and the calf which he had prepared, he set them before them, who did eat, he standing by them under the same tree, Gen. 19.1. And those two Angels coming unto Sodom in the evening. Lot sat at the gate of Sodom: whom when Lot saw, he rising went to meet them, & bowed himself with his face to the ground. 2 And he said: Behold now my Lords, turn I pray you into the house of your servant, and wash your feet, For protection see a notable example of Lot. Gen. 19.2.3.4.5.6.7, 8. & judg. 19.16.17 18. after rising in the morning, ye shall go your way. Which said: Not so, we pray thee, for we can lodge all night in the streets. 3 But when he was instant upon them exceedingly, they turning unto him, entered into his house: which made them a banquet and did bake unleavened bread, and they did eat. 1. Tim 5.10. Being decked with a fit testimony in good works, if she have brought up her children, if she have been harborous, if she have washed the Saints feet, if she have succoured the afflicted, if she have followed every good work diligently.] The other is, as occasion serveth, mutually to edify one another, by calling to mind God's works, mutual instructions and exhortations: Also by bringing them to the public service of God, and causing them to keep with them the Sabbath, as appeareth by the example above, Rom. 1.10 Always in my prayers beseeching, that (if by any means) at length a prosperous journey by the will of God might be given me to come unto you. 11. For I long to see you, that I might impart to you a spiritual gift, that you may be established. Contrary to this, is niggardliness, such as was in Nabal, in receiving of guests. Also suffering God to be dishonoured, his word or Sabbath neglected, or any such abuse to be committed by their guests, and not labour by good means to amend them, or remove them from the family. And hitherto of the chief of the family, and their duties, as are general to all. Now for the most part, the chief of the family are married folk, and so in common, the governors of the house. They are called married folks, because of the band of marriage. Marriage is that joining of one man & one woman together by the covenant of God, that they may be one flesh until they end their life. [Gen. 2.24. Therefore shall man leave his father & his mother, and cleave to his wife, and they shall be one flesh. Levit. 18.18. Take not one woman unto another to vex her, by uncovering the shame of her that is married upon this, in her life. Pro. 2.17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God Malach. 2.14. But you say, Wherefore? Because the Lord hath witnessed between thee and the wife of thy youth, against whom thou dost unfaithfully: yet she is thy companion & wife covenanted unto thee. 1. Cor. 7.30. The wife is bound by the law, as long as her husband liveth, but if her husband be dead, she is free to marry unto whom she will, only in the Lord. Rom. 7.1. Know ye not brethren (for I speak to them that know the law) that the law doth bear rule over a man as long as he liveth? 2. For the woman being subject unto the man being alive, is bound by the law: but if her husband be dead, she is delivered from the law of the man. 3. Therefore whilst the man liveth, she shall be called an adulteress, if she become another man's but if her husband be dead, she is free from the law, that she is not an adulteress, though she become another man's.] To be one flesh, by a part put for the whole, is that most near and holy society with the power and use of the bodies one of another in purity, whereby the man in an especial manner is become the head of the wife, and the wife another help to the husband likewise. [Gen. 2.28. And the Lord said: It is not good that the man should be alone, I will make him an help meet for him. Pro. 2 17. Which forsaketh the guide of her youh, & forgetteth the covenant of her God. Math. 19.9. Therefore they are no more two, but one flesh: That therefore which God hath joined together, let no man separate. Ephes. 5.21. Therefore shall man leave father and mother, and shall be joined to his wife, and they which were two, shall become one flesh.] Therefore, in the whole government of the family, The husband is the chief, or foregovernour. The wife is a fellow helper. To be a foregovernour is, in the whole administration of household government, to be over all persons and matters in the house, and even the wife, 1. Tim. 3.5. For if any man knoweth not how to govern his own house, how shall he care for the Church of God? And to look as the chief owner, to all revenues, & the estate of the good things of this life; especially, to care for the keeping & increasing of it. Diligently know the estate of thy herds, etc. Prov. 27.23. To be a fellow helper, is, to yield help to her husband, especially at home, in all the matters of the family. [1. Tim. 5.14. I will therefore, that the younger women marry, and bring forth children, and govern the house, and give no occasion unto the adversary, to speak evil. Tit. 2.5. That they be temperate, pure, tarrying at home, good, subject to their husbands, lest that the word of God be blasphemed. judg. 5.24. Blessed be jahel the wife of Ghebar the Kenite, before all women which abide in the tents. Pro. 31.5. Who shall find a woman of strength, seeing her price far exceedeth the Carbu●cles? 12. She doth him good, & not evil, all the days of her life. Gen. 18.6. Therefore Abraham going hastily into the tent unto Sarah, said: Make ready at once, three measures of corn, take fine meal, knead it, and make cakes baked under the ashes, etc.] Contrary to which is, that we keep not authority and chiefdome in all matters: that women usurp any part of it: that they be given to gadding, & to meddle with matters not fit for their labour & travel. 1. Tim. 5. They will go from house, etc. Pro. 7.11. Her feet dwell not in the house. The duties of married folk in the family, are of two sorts, First, mutual. Then towards others. Pro. 31.12.15. Who shall find a strong woman, when as her price exceedeth the Carbuncles? And rising whilst it is yet night, she giveth food to her house, and a task unto her maids. Mutual duties, are those which are to be performed one to another of them. They are Common to both. Proper to each. [Exod. 21.10. If he shall take another unto himself, let him not diminish her food, her clothing, & benevolence due unto her. Tit. 2.3. Likewise unto the old women, that they wear such apparel as may become holiness, not slanderers, not given to much wine, but teachers of honest things. 4. That they may make the young women wise, that they may love their husbands and children. 5. That they may be temperate & chaste, tarrying at home, good, subject to their husbands, that the word of God be not blasphemed.] Common to both, is that which both own to each other, and it is dwelling together Mutual good proceedings from thence. [1. Cor. 7.12. If any brother have an unbelieving wife, and she be content to dwell with him, let him not forsake her. 13. And the wife which hath an unbelieving husband, which is content to dwell with her, let her not forsak him] Dwelling together, is to be ordinarily in a dwelling place, for the better performance of each other mutual duties. [Math. 1.18. For his mother Marie was betrothed to joseph, before they came together, she was found with child by the holy Ghost. 1. Cor. 7.10. And to the married I command, not I, but the Lord: Let not the wife separate herself from her husband. But to the rennant I say, and not the Lord, if any brother have an unbelieving wife, & she be content to dwell with him, let him not forsake her. 13. And the wife which hath an unbelieving husband, which is content to dwell with her, let her not forsake him. 1. Pet. 3.7. Likewise let the men dwell together, as becometh them that have knowledge, giving honour unto the woman's vessel, as to the weaker, that when as ye be heirs jointly, of the grace of life, your prayers be not interrupted. Ruth. 4.11. Unto whom all the people that were in the gate, & the Elders said, we are witnesses: the Lord make this woman which shall come into thine house, like unto Rahel & Leah, which both, did build the house of Israel, and get thou the riches of Ephrata, and let the name of Bethlehem be renowned. 12. Let thine house be as the house of Peretz whom Thamar bore unto judah, of that seed which the lord shall give thee of this maid] Yet the Scripture alloweth upon necessary occasion of warfare, service to the common wealth, church, or necessary affairs of their own, sometimes a long absence. [Deut. 20.7. What man soever hath espoused a wife, and yet hath not married her, let him go and return to his house, that he die not in this battle, and another man marry her. 8. And let the Governors proceed further to speak unto the people: What man is he that is soft and fearful in heart, let him departed and return to his house, that he make not the hearts of his brethren to melt as doth his heart. 9 Then when the Governors shall cease to speak unto the people, they shall make princes of bands of war, in the heads of the people. 2. Sam. 11.11. And Vriah said unto David: The Ark, and Israel, and juda abide in the tents, and joab my Lord, and the servants of my Lord, have their Tents in the plain field, and should I enter into mine house to eat and drink, and lie with my wife? As thou livest, and as thy soul liveth, I will not do this thing. Pro. 17.19. For mine husband is not at home, he is gone a far journey, at the appointed day he will return again.] Contrary to this, is the ordinary abuse and negligence of this duty, which bringeth manifold inconveniences. The mutual good, proceeding from dwelling together, is that which consisteth in a sweet communicating of the persons and goods, for the mutual necessity and consolation one of another [1. Cor. 7.3. Let the husband give unto the wife due benevolence, and likewise the wife unto the husband. 4. The wife hath not power over her own body, but the husband: and likewise the husband hath not power over his own body, but the wife. 5. Defraud not one another, unless it be by consent for a time, that ye may apply yourselves to fasting & prayer, & come together again, lest Satan tempt you for your incontinency. It is not good for man to be alone. Genes. 2.] Here also must be considered, the parts of this duty: first, due benevolence, which is the honourable possession of their vessels in holiness one towards another, for avoiding of sin, bringing forth a seed of God, and the honest and proper delight, which ought to be between the man and the wife. [Hebr. 13.4. Marriage is honourable among all men, and the bed undefiled: but whoremongers, and adulterers, God shall condemn. Mala. 2.14. And ye say, wherefore? Because the Lord hath witnessed between thee and the wife of thy youth, against whom thou dost unfaithfully, whereas she is thy companion, and joined in covenant unto thee. Esa. 62.7. As when a young man marrieth a virgin, when thy children do marry wives, as in the joy (I say) of the bridegroom with the bride, so shall the Lord rejoice with thee. Genes. 26.8. And it came to pass, when they had been there many days, that Abimileck, king of the Philistims, looked by the window, and saw that, behold, Isaak played with Rebekka his wife, wherefore calling Isaak, he said to him: Surely, behold she is thy wife. Pro. 5.18. Let thy fountain be blessed, and rejoice with the wife of thy youth. 19 Let her be as the loving Hind, and pleasant wild goat: let her breasts satisfy thee at all times, and wander in her love continually. 20 And wherefore shouldest thou wander my son with a strange woman, or embrace the bosom of a stranger?] Contrary to this is, the abuse of their liberty between themselves, communicating that which is proper to the husband, to other, in whoring, dancing, uncomely familiarity with other. The second is, their mutual help or labour one towards another, in word, deed, and communicating of good things, for the mutual nourishing one of another. [Ephes. 5.29. For no man ever hated his own flesh, but nourisheth & cherisheth it, as Christ also doth the Church. Pro. 31.28. Her children do rise, and call her blessed, her husband also doth praise her, saying; Many women have done stoutly, but thou exceedest them all.] And these are the common duties of one towards another: the proper do follow: They are duties one of them in several to another. They are of the Husband to the wife. Wife to the husband. [Ephes. 5.33. But also particularly, every one so love his wife as himself, and let the wife fear her husband.] The proper duties of the husband are, A proper care for his wife. The applying of the general duty of all men towards their wives. [1. Pet. 3.7. Likewise let men dwell together with them: giving honour unto the woman's vessel, as unto the weaker, seeing that ye are heirs together of the grace of life, that your prayers be not hindered.] The proper care for the wife is, to cover her, that is, to provide all things meet for a mate so nearly joined in full blessing to him, and thus according to their condition, to give honour to her, as the fittest for him, in heaven & in earth, with a patiented covering or bearing of her infirmities. [1. Pet. 3.7. Exod. 21. If he shall take another unto him, let him not diminish her food, her clothing and benevolence due unto her. Gene. 30.16. And unto Sarah he said, Behold, I have given a thousand Cicles of silver unto thy brother: behold, he is the covering of thine eyes amongst all that are with thee: Let it be known amongst all, and be thou instructed. Ruth. 3.9. Unto whom he said: who art thou? which said: I am Ruth thy handmaid: that thou mayst spread thy wing over thine handmaid, because thou art the kinsman. Esa. 3 28. In that day shall seven women take hold of one man, saying: We will eat our own meat, and put on our own clothes: only that we may be called by thy name: Take away our reproach. The applying of the general duty of all men, in regard of care towards his wife, is, when in a special manner, the image of God's glory and wisdom, doth shine in the government of the husband towards his wife, & the glory which God hath in the same, shineth in the honour and glory which the man in all things taketh from the wife. [1. Cor. 11.3. I will that you know, that Christ is the head of every man, and the man the woman's head, & God is Christ's head. 7. For the man ought not to cover his head, because he is the image & glory of God, but the woman is the glory of the man. 8. For the man is not of the woman, but the woman of the man, etc.] Contrary to this is, when men are undiscreet, childish, fond, lose their authority, or keep it not, but also their hardness, bitterness, want of wisdom in framing them to perfection in obedience. The proper duties of the wife, are, Recompense of her husbands care The applying of that general duty of all women in regard of men, in peculiar manner to him which is called, to have him that covering of her eyes before all men. The recompense of the husband's care is, by obeying him in all good things, and by her advise, sweet counsel, labour and travel, to be a comfort and help unto him. [Pro. 31.11. The soul of her husband doth trust her, and the spoils do not fail. 12. She doth him good, and not evil all the days of her life. 13. She seeketh wool or flax, & maketh it for the pleasure of her husband. 14. She is like to the merchants ships, she bringeth meat from far. 17. She girdeth her loins with strength, & confirmeth her arms. She tasting her merchandise to be good, her candle is not put out by night. She putteth her hands to the wharue, and her maids do hold the spindle.] The labour is double Either in matters of this life: or Christian holiness. Pro. 31.26. She openeth her mouth wisely, and the doctrine of mercy sitteth on her tongue. 28. She beholdeth the ways of her family, and eateth not the bread of slothfulness. The matters of this life are, her labour, In regard of her family. And her own work. For the family, she must oversee all the ways of them, and both set them work and task, & also give them their meat, and other necessaries in due season. [Pro. 31.15. And rising whilst it is yet night, she giveth food to her house, and a task to her maids. 16. She considereth a field, and taketh it, of the fruits of her hands she planteth a vineyard. 17. She girdeth her loins with strength, & confirmeth her arms. 21. She is not afraid of her household, because of the snow, for all her household is clothed with double cloaks.] Her own work is to labour diligently, early and late, in something of profit for the family. Pro. 31.13.14.15.17.19.22. Her labour for Christian holiness is, to see all duties accomplished at the commandment of her husband; for which Christian watchfulness, proper to a mistress of the house, it requireth even to be his eyes, foot and mouth, when he is away: in espying, looking, admonishing, rebuking, & also giving alms to the poor. [Pro. 31.20. She openeth the palm of her hand unto the poor, & she stretcheth out her hands unto the needy. 26. She openeth her mouth wisely, & the doctrine of mercy is set on her tongue.] The second especial duty of the wife, so called by the sign of it, is to be an image of the authority and wisdom of her husband, in her whole administration, and so to be his glory & honour: and from a meek and quiet spirit in all her behaviour of words, deeds, apparel countenance, gesture, etc. to signify plainly, she hath a feeling of him in her heart, as of the image of God's majesty, glory, and perfection. Gen. 24.63. (For Isaac had gone forth to pray in a certain field in the evening) and when he lifted up his eyes and beheld, Behold, the camels came. 64. Rebekka also lifting up her eyes, when she saw Isaak, she descended from the Camel. 65. For Rebekkah saying unto the servant, who is that man which walketh by the field to meet us? The servant answered, It is my master. And she took a vail, and covered herself. Gen. 20.16. And unto Sarah he said: Behold, I have given a thousand Cicles of silver unto thy brother: behold, he is unto thee a covering of the eyes anongst all that are with thee. 1. Pet. 3.6. As Sarah obeyed Abraham, calling him Lord, whose daughters ye are made, as long as ye do well, even when ye are not terrified with any fear.] Where Sarah speaking of her husband but in her heart: the Apostle saith, she did as of her Lord. Contrary to this is, the pride and untamed affection of the wife, their uncomely gestures, their hot and chiding answers towards their husbands, their unshamefast and unequallike looks: finally, whatsoever is contrary to the former rules. And hitherto of the duties which are between themselves, now follow the duties towards others. They are double, As they are parents. As they are masters and mistresses. Colos. 3.21. Fathers, provoke not your children to wrath, lest they be discouraged. Col. 4.1. Ye masters, give right and equality unto your servants, knowing that you have a master in heaven. Tit. 2.4. The duty of parents must be performed moderately of the father, with great gravity & authority. [Gene. 22.7. And Isaak speaking unto Abraham his father, said: My father: which said Behold, here I am my son. Then said Isaak: Behold, here is fire and wood, but where is the small beast for the sacrifice? Unto whom Abraham said: God shall provide for himself a small beast for the sacrifice my son: when they went both together, Pro. 4.3. When I was a son with my father, tender, and only beloved before my mother. 4. He teaching me, said unto me: Let thy mind hold my words, keep my commandments and live. 5. Get wisdom, get understanding, forget not, neither decline from the word of my mouth.] Of a mother, with that cheerful easiness of a mother which keepeth her authority. [Pro. 31.1. The gathering together of the words of Lemuel the king, wherewith his mother had instructed him. 2. What shall I say, my son? What thing, o son of my womb? And what, o son of my desires? 3. Give not thy strength unto women, & to those that work that kings may be abolished. The duties are Common to both. Proper to each. Common to both, from the first conception of children, to take care of them, even to the end of their lives, as appeareth by the parts following. The special parts of this duty are these. Which respect Their tender age. Their youth. [Gal. 4.1. This I say, the heir as long as he is a child, differeth not from a servant, though he be Lord of all. 2. But is under tutors and governors, until the time appointed of his father.] The duty in their tender age, is, according to their years and abiltie, to nurse them up in discipline fit for children, and admonitions of the lord [Ephe. 6.4. And you fathers, provoke not your children to wrath, but bring them up in doctrines and admonitions of the Lord. Prov. 22.6. Instruct thy child according to his capacity, yea when he shall be old, it shall not departed from him.] Discipline fit for children is, when by enticements, allurements, corrections, etc. fit for them, they are framed to good: The giving of the admonitions is, by little and little, by often repetitions, in greatest plainness which may be, to make them understand some chief grounds & seeds of religion, of good manners, and behaviour towards all, and so to begin some conscience in them. [Esay. 28.10 When as there shall be added precept unto precept, precept unto precept, line unto line, line unto line, here a little, there a little. 2. Timoth. 3.15. That thou hast learned the holy Scriptures of a child, which are able to make thee wise unto salvation, which is in Christ jesus. Heb. 5.12. For you, which for a time ought to be better learned, have need to be taught again, what are the principles of the word of God, and ye are become those, which had need of milk, & not of strong meat. 13. For every one that useth milk, is unexpert of the word of righteousness, for he is a babe. Pro. 20.11. Let a child make himself known in his works, whether his work▪ be pure & right.] Contrary to this is, to let them have their will from the beginning: to discourage them by severity: to let the common ignorance of the world be rooted in them, and not in this care, to frame them to truth and goodness, and to prepare them to be apt to receive profit from the public ministery. Their duty towards them in their youth is, Either in the entrance of their youth, Or in their ripe age. Their duty in the entrance of their youth is, according to their gifts & diversity of them, to prepare them unto some profitable calling in the Church, by applying them unto it, beating into them the gifts and conscionable use of the gifts which is required. [1. Chron. 28.9. Then also Solomon my son, know the God of thy father, and worship him with an undefiled body, and with a careful mind, because God doth search all hearts, and doth understand every imagination of the thoughts: if thou shalt seek him, he will be found of thee, but if thou shalt forsake him, he will forsake thee for ever. 10. Behold now, seeing the Lord hath chosen thee to build an house for a Sanctuary, be thou strong and do it. 11. Then David gave to Solomon the pattern of the porch, and of the houses thereof, and the treasure houses thereof, and of the parlour thereof, and of the inner chambers thereof, and of the place of the mercy-seat. Pro. 31.1. The gathering together of the words of Lemuell the king, wherein his mother had instructed him. 2. What shall I say my son? What thing O son of my womb? And what, O son of my desires? 3. Give not thy strength unto women, and to those that work, that kings may be abolished. Here the Church may not be deprived for honour, gain, or such fleshly respects of meet Ministers. In their ripe age, their duty is to give their children that which may help them in this life, and also, if they have not the gift of continency, to counsel them, to govern them unto a fit and religious wife, such as is fit for the duties aforenamed. [1. Cor. 12.14. For I seek not yours, but you; For children ought not to gather treasures for their prarents, but the parents for the children. Gen. 24.2. Put thine hand under my thigh. 3. That I may bind thee with an oath by the Lord God of heaven, and the God of the earth, that thou wilt not take a wife unto my son, of the daughters of the Canaanites, amongst whom I dwell. 3. But that thou wilt go unto my country, and to my kindred, and take a wife unto my son Izhak. Ruth. 3.1. Afterward Naomi her mother in law, said unto her. Should I not seek rest unto thee, that it may be well with thee? So 1. Cor. 7. etc.] Contrary to this, is the neglect of their life to come, to make matches, only for carnal respects, suffering them to live wantonly and uncleanly, & not seeking the remedy appointed, The proper duties of both, is commonly towards them in their infancy. The father's duty is, with all convenient speed that may be, according to the assembly of the congregation, to present the child for the first Sacrament, and there to give a name in the mother tongue, which may have a godly signification, fit for that work. Contrary to this is, deferring of that work, for trifles or unmeet causes, a giving of a name in another tongue, a profane name. [Gen. 25 25. And the first came forth rough, being all over, as an hairy gown, and they called his name Esau. 26. Afterwards, his brother came forth, whose hand held the heel of Esau; therefore every one called his name jacob. Luke. 1.59. And it was so on the eight day, they came to circumcise the babe, and called him Zacharias, after the name of his father. 62. Then they made signs to his father, how he would have him called. 63. So he asked for writing tables, and wrote, saying: His name is john: and they marveled all. Gen. 4.25. And after Adam knew his wife, which brought forth a son, and called his name Sheth: For said she: God hath laid up for me another seed for Abel, whom Kain slew. Gen. 19.11. Furthermore, the Angel of the Lord said unto her: Behold, thou art with child, and thou shalt shortly bear a son, therefore call his name Ishmael, because the Lord considereth thine affliction. 15. Therefore Hagar brought forth unto Abraham a son, & Abraham called the name of the son which Agar brought forth unto him, Ishmael.] So the Greeks' in Greek, as Timothy, The fear of God, [Act. 16. Then came he to Derbe, and to Listra, and behold, a certain Disciple was there, named Timotheus, a woman's son which was a Jewess, but his father was a Grecian.] And the Latins in Latin, as Tertius, [Rom. 16.22. I Tertius which wrote out this Epistle, salute you in the lord] The proper duty of the mother is, to nourish it up, if she be able, with her own milk, and to wain it, and perform all such motherly care and duty. [1. Tim. 5.10. If she have nourished her children, if she have lodged strangers, etc. Gen. 21.7. Furthermore, she said: Who would have said unto Abraham, Surely Sarah shall give children suck: but I have borne a son in his old age. 8 And the babe grew and was waned, & Abraham made a great feast, what day Isaac was waned. 1. Sam. 1.29. So the woman abode that she might nurse her son until she had brought him up. Luc. 2.12. And this shall be a sign unto you: you shall find the child swaddled and laid in a cratch.] Contrary to this is, the tenderness of many mothers, that bring on them the threatening of the Prophet willingly, of barren breasts, which should go only with a barren womb. Hitherto of their duties, as they be parents. Now followeth their duties as they be masters and mistresses, where besides these, common both to children and servants, this is proper in regard of servants; that not only according to justice they pay them their due wages, but also otherwise help them, comfort them, liberally reward them, as far as christianity, liberality in equality shall bind them. Contrary to this is, to retain their wages, to exact of them, to oppress them, or only reward them strictly, according to the exact deserving. Coloss. 4.1. Ye masters, do unto your servants that which is just and equal, knowing that ye also have a master in heaven. And these are the duties which they must perform in their life time. All which must be shut up with setting order for all things at their death, with especial exhortations and prayers for religion, for uprightness in their callings, for peace & order after them. [Esai 38.1. In those days Hezechiah was sick unto death: Esaiah the son of Amos the Prophet came, and said unto him: so saith the Lord, Give precepts unto thy family, for thou shalt shortly die, and shalt not live. 1. King. 2.1. And when the days of David drew near, that he should die, he commanded Schelomon his son, saying: 2. I shall shortly departed after the manner of all the world: but be strong and be a man. 3. And keep the ordinances of the Lord thy God, by walking in his ways, keeping his statutes, & commandments, and his judgements, and his testimonies, as it is written in the law of Moses: that thou mayest prosper in whatsoever thou shalt do, and whither soever thou shalt turn thyself. 4. That the Lord may perform the word which he promised me, saying: If thy children shall keep my way, by walking before me in faith from their whole heart, and their whole mind, saying; I say, there shall not be cut off unto thee a man from the seat of Israel. 5. Moreover, thou knowest what joab the son of Zerviah hath done unto me, what he hath done to the two Captains of the host of Israel, Abner the son of Ne'er, and Hamasa the son of Iether, whom he slew; appointing slaughter of war in peace, as he hath put the blood of slaughter of war on his girdle, which was about his loins, and in his shoes which were upon his feet. 6. Wherefore, do according to thy wisdom, neither suffer his white head to go down to the grave in peace. 7. But exercise mercy, towards the sons of Barzillai the Gileadite, & let them be amongst those that eat meat at thy table, because likewise they came unto me, when I fled from Absalon thy brother. 8. To be short, Schimmhi the son of Gera be in thy remembrance, which cursed me, with a most bitter curse, what day I went to Machananijm, who descending to meet me, to jordan; I have sworn unto him by the Lord, saying: I will not slay thee with the sword. 9 But now discharge not him being guilty, seeing thou art a wise man, but know what thou shalt do unto him, that thou mayst bring down his white head unto the grave with blood. 10. After David slept with his fathers, and was buried in the city of David. Gene. 49.30. Then he commanded & charged them, saying; When I shall be gathered to my people, bury me with my fathers, in the cave which is in the field of Hephron the Hittite.] Hitherto of the first part of householders, which concerneth the government of the same by the superiors in it. Now followeth the duty of the inferiors. The inferiors, are those which are under the rest in the household, & are called of Peter, those of the household, or household fellows. Their duties are towards The household governors. Or others. Tit. 1.6. If any be unreprovable, the husband of one wife having faithful children, which are not slandered of riot, neither are disobedient. Toward the household governors, to Be helpful to them in outward behaviour. Be in subjection and obedience. Luk. 2.51. Then he went down with them, & came to Nazareth, and was subject to them. The first is, by outward behaviour to acknowledge their authority, such as shall be prescribed unto them, as of cap, leg, manner of speaking. Contrary to this is, unmanerlines, answering again, giving cutted answers, etc. [1. Tim. 6.2. And they which have believing masters, let them nor despise them, because they are brethren, but rather do service, because they are faithful and beloved, and partakers of the benefit. Tit. 2.9. Let servants be subject to their masters in all things, not answering again. 10. Neither pickers, but that they show all faithfulness, that they may adorn the doctrine of God our Saviour in all things. 1. Pet. 2.18. Servants be subject to your masters with all fear, not only to the good & courteous, but also to the froward.] The second duty of obedience is, in all commandments concerning the aforenamed duties, of the superiors towards them, willingly to perform them, and to submit themselves to rebukes, to admonitions, corrections, & such like with meekness. [Pro. 4.1. Hear o children the instruction of the father, and give ear to learn understanding. 2. For I give unto you good discipline, forsake not my doctrine. 20. My son, attend unto my words, and incline thine ear to my speech. Nomb. 12.14. And the Lord spoke unto Moses: If her father had spit in her face, should she not have been ashamed 7. days.] The duty to be helpful, is, by their example and persuasions one to another, and by revealing things, which by admonition will not be amended, to be helpful to the Superiors in the former duties. Contrary to this is, evil example, evil persuasions, hiding things which ought to be revealed. [Gen. 37.2. joseph being 17. year old, fed the flock with his brethren (for he was a child) with the sons of Bilhah, and with the sons of Zilpah, the wives of their father, and he brought unto his father their evil report. Gen. 27.44. And when it had been told unto Ribkah all the words of Hesau her eldest son, she sending, called jacob her youngest son, and said unto him, etc.] The duties towards others, is, Amongst themselves. Towards other besides themselves. Amongst themselves, that with peace and quietness, they have their mutual equality, bear one with another, and help one another as far as is lawful. Contrary to which is, unquiet minds, pride, jars, lifting up above others, not keeping the place or difference made by the chief of the family. Towards others is, that they so order themselves towards all, as they are taught out of the commandments, and towards guests & strangers: rich and poor, high and low, as they be taught out of the fift commandment: And thus of the common duties of all inferiors of the family, and this is proved by the commandments and sentences going before. [Geness. 45.24. And letting his brethren go, he said unto them: be not moved or stirred one against another in the way.] Inferiors in the family are, Children, Servantes. children's duty is, from their beginning to their ending, to be subject, obedient, and helpful to their parents. Contrary to this, is the rejecting of these duties at some years. [Luke. 2.51. And he descended with them, and came to Nazereth, and was subject to them. joh. 19.26. When jesus therefore saw his mother, and the Disciple standing whom he loved, he said unto his mother: Woman, behold thy son. 1. King. 2.19. And when Bathshebah came unto the king, that she might speak unto him for Adonijah, the King rose to meet her, and bowed himself to her; sitting in his throne, he commanded a throne to be placed for the mother of the king, which sat at his right hand. Gen. 47.29. And when the days of Israel drew nigh, that he should die, he sent for his son joseph, and said unto him: If now I have found favour in thine eyes, put, I pray thee, thine hand under my thigh, & exercise this kindness & faith towards me: bury me not in Egypt; but when I shall rest with my fathers, carry me out of Egypt, and bury me in their sepulchre: Which said; I will do according to thy word. Gen. 49.29. After he willed and commanded them, saying: When I shall be gathered to my people, bury me with my fathers, in that cave which is in the field of Hephron the Hittite. 30. In that cave which is in the field of Macpela, which is on the other side of Mamre, in the land of Canaan, which Abraham bought with the field of Hephron the Hittite, for a possession to bury in.] The proper or especial parts of this duty, is, in their proper Obedience. Recompense which they must make. The proper obedience, is that which springeth from a cheerful, natural, continual, & childlike love and reverence. Contrary to this is, disobedience, unnatural behaviours or affections, etc. [2. Tim. 3.2. For men shall be lovers of themselves, covetous, boasters, proud, evil speakers, disobedient to parents, unthankful, profane. Collos. 3.20. Children, hearken unto your parents in all things, for this is acceptable unto the Lord. Ephe. 6.1. Children, give ear unto your parents in the Lord, for that is just.] This obedience must show itself, especially in being governed by them in the matter of calling, & marriage, according to the rules prescribed in the word of God, & all such matters of weight and moment. Chief until by the father's authority and consent, more full power be given to their children, because of their years and discretion. [Nomb. 30.4. When a woman hath vowed a vow unto the Lord, or bound herself by a bond at her father's house in her youth, 5. If when her father heareth her vow, or the bond wherewith she hath bound herself, and her father hold his peace concerning her, let it be established. 6. But if her father shall make her to break it, in what day he shall hear it, let none of her vows or bands wherewith she hath bound herself be established, & the Lord shall forgive her, because her father hath made that she should break it. 1. Cor. 7.36. But if any man think he have committed some uncomely thing against his virgin, if she pass the flower of her age, and that it ought to be done, let him do what he will, he sinneth not. Let them be joined in marriage. 37. But he which abideth firm in heart, neither is driven by necessity, but hath his own will in his power, and hath decreed this in his heart, that he may keep his virgin, he doth well. 38. Therefore he that giveth her in marriage doth well, but he that giveth her not in marriage, doth better. Gen. 24.51. Behold, Ribkah is before thee, take her and go thy way, that she may be a wife unto the son of thy Lord, as the Lord hath spoken.] Laban the son, having the government of his father being old, was the chief in this business. Gen. 24.55. And the brother of Ribkah, & her mother said, let this maid tarry with us a few days, at the least ten, afterward go thy ways. 57 Then they said, let us call the maid, & ask of her mouth. Their especial recompense is, to relieve and maintain them, or any other, which is knit unto them in any especial care and duty, as far as their ability or duty towards the wife, and care of the family will suffer. Contrary to this is, contempt of your parents, grieving of them, neglecting to help & secure them, etc. [1. Tim. 5.4. But if any widow have children or Nephews, let them learn, first to show godliness towards their own house, and to recompense their own kindred, for that is an honest thing, and acceptable before God. Mat. 15.4. For God hath commanded saying: Honour thy father and thy mother: and he that curseth father or mother, let him die the death 5. But ye say, whosoever shall say to father and mother, by the gift that is offered by me, thou mayst have profit. 6. Though he honour not his father or his mother, shall be free; thus have you made the commandment of God of none authority by your traditions. Gen. 47.12. And joseph nourished his father, and his brethren, and all the household of his father with meat, as putting it into the mouth of the children.] The especial duty of servants is, to do all things which their master shall, according to Gods will, give them in charge. [Col. 3.22. Servants, be obedient to them that are your masters, according to the flesh, in all things; not with eie-service, as men-pleasers, but in singleness of heart, fearing God. Luk. 17.7. Who is it also of you, that having a servant ploughing, or feeding cattle, would say unto him by and by, when he were come from field, go and sit down at the table. 8. And would not rather say unto him, Dress wherewith I may sup, and gird thyself, and serve me till I have eaten and drunken, and after eat thou, & drink thou. 9 Doth he thank that servant, because he did that which was commanded him? I trow not.] Contrary to which is, that some will do one thing only at this time, and which pleaseth him. The manner of doing this, hath two parts, Diligence. Faithfulness. Tit. 2.9. Let servants be subject to their masters, and please them in all things, not answering again: neither pickers, but that they show all good faithfulness, that they may adorn the doctrine of God our Saviour in all things. Their diligence is in a single heart, as to the Lord, not only by labour and travel, but prayer, religious care, and all good means to perform the things laid on them. Contrary to this is, eie-service. [Col. 3.22. Servants be obedient to them that are your maishers according to the flesh in all things, not with eie-service, as men-pleasers, but with singleness of heart, fearing God. 23. And whatsoever ye do, do it heartily, as to the Lord, and not unto men. Ephe. 6.5. Servants, be obedient unto them which are your masters, according to the flesh, with fear and trembling, in singleness of your hearts, as unto Christ. 6. Not with service to the eye, as men-pleasers, but as the servants of Christ, doing the will of God from the heart. 7. With good will, serving the Lord & not men. Gen. 24.9. Therefore, the servant putting his hand under his thigh, swore unto him concerning this matter. 10. Afterward, the servant took ten Camels, of the Camels of his master, that he might go on his journey: (for he had all the goods of his master in his hand) And rising, he went unto Syria between the rivers, unto the city of Nachor. 11. Where, causing the Camels to rest without the city, beside a well of water, in the evening, at what time the woman came forth to draw. 12. And he said: O Lord God of my master Abraham, bring to pass I pray thee, that it may come to pass unto me this day, and show this mercy unto my master Abraham. 26. And he inclined his face to the ground, & bowed himself to the Lord, saying: Blessed be the Lord of my master Abraham, which hath not left his mercy and faithfulness towards my master.] His diligence also appeared greatly, when he said: I will not eat till I have spoken my words, or matter, ver. 33. & in making speed he said: Stay me not, seeing the Lord hath prospered my way. Send me back that I may go unto my Lord, etc. Faithfulness in their labour & charges, to seek the uttermost they can, the commodity and benefit of their masters. Contrary to which, is, picking, turning another way, in banqueting, feasting, riot. etc. This appeareth most lively in the description which jacob doth make of his faithful service to Laban. This is the twentieth year since I have been with you, thy sheep & thy goats have not left their young, and the rams of thy flock have I not eaten. The torn I brought unto thee, but made it good myself, at my hand thou didst require it. Likewise, the stolen by day, and the stolen by night. I was about my work when the heat consumed me by day, and the frost by night, and sleep departed from mine eyes. Gen. 31.38.39.40. And thus much for the order of household, which is prescribed by the word of God. THE RESOLUTION AND INTERpretation of the lords prayer, out of Math. 6.9. and Luke 11.2. OUR Saviour Christ, being both desired of his Disciples to be taught how to pray, & having reproved the abuse of unnecessary & vain repetitions of one and the same thing: giveth his disciples commandment to pray, as he taught them in this prayer; Saying, Pray thus, and when you pray, say, Our Father, etc. that is, let the things which you require, & give thanks for; the difference which you make of the things and the affections wherewith you pray, be no other than are contained here. This form, or pattern, or rule of prayer hath two parts. The first is, an entrance or preparation to the same. The second is, the prayer itself. The entrance doth contain such a description of God, as is meet for us, whensoever we address ourselves to prayer, to have feeling of in our hearts. It is disposed in an Axiom or sentence copulative, or coupling. The first reason is, from the adjoint of relation, Our Father, which is adorned with that manner of exclamation which uttereth a familiar affection, as My father, my son! Gen. 22.7. So that we must in the assured feeling of faith, according to the Spirit of adoption and sanctification, cry unto God as our merciful father, through jesus Christ. Rom. 8.13.14.15. Gal. 4.6. More ready than any father, to grant that we ask according to his will, and therefore must be waited on, in request & suit, till we obtain. Luk. 11.5. to the 14. verse. The second reason is, from the Subject, Which art in heaven, that is, full of all majesty and power, Heaven the throne, or seat, or place of God's majesty and power, where this is most clear & manifest. Psal. 113.4.5. And 115.3.16. Esai. 66 being put for the power and majesty itself, by a metonomy, or change of name, where the place or subject is put for the thing placed or adjoint so that, our reverence must bring forth such cogitations, desires, and words, in such manner as may become his majesty, because he is in heaven, and we in earth. Eccle. 5.1. In the first, is shut out infidelity, doubting whether we be hard, in patience, in waiting God's leisure. In the second, rashness, or multiplying words, thoughts, doubting of God's power, wandering thoughts, and all earthly imaginations. The prayer itself hath two parts, The form of request. The confirmation of it, containing a thanksgiving. Because our requests must be made manifest with thanksgiving. Phil. 4.6. And thanksgiving for a benefit received, doth greatly confirm our faith in requests, as jacobs' example doth show. Gen. 32.10.11. etc. The form of requests, is set down in a copulative axiom, which numbereth up six several petitions, where the bond or couple of the axiom is left out, as the manner is, where one doth earnestly, and because of the earnestness, speedily require, or will a thing, as Gen. 18.6.7. Dan. 9.16. And this declareth and uttereth, the proper affection or fervency of petition, which is as beggars, who feeling of our wants, by the work of the holy Ghost, to crave with unspeakable sighs and groanings. Rom. 8.26.27. jam. 5.16. This shutteth out none, or very little feeling of our want, coldness, and dullness in prayer itself. The petitions are of 2. sorts; The first, which beggeth concerning God, only in the first place, as the place and end of every request showeth. The second, which require concerning ourselves. This teacheth, that first & chief, we must desire all things to God's glory, above our own salvation, & that the other must be asked to that end, as depending on it, & no further, than as it may serve to his glory, which is undoubtedly true of our salvation, because of God's decree. Ioh, 12.27.28. Mat 16.42. 2. Thes. 1.10. Ro. 9.1 The first sort also is double First, for the right use of god's name. The second, for Christ's kingdom, & the fruit of it, as the Apostle willeth to pray, that the word have passage, & be glorified. 2. Thes. 3.1. The first is set down in a simple axiom of the adjoint hallowed, & the subject thy name, coupled by the form of praying or desiring, uttered by us in the word be: where sanctified is a metaphor, or fineness of speech, noting a comparison from things dedicated to God, or the Temple, and signifieth that God's name, (one kind being put for the whole by a Synecdoche, the titles, which is, his name & memorial, whereby he is known for his works, word, Sacraments, & mysteries, etc.) be put apart from all profane abuses, unto the right use, prescribed in the third commandment: For all which, see the quotations on that commandment. This is chiefly to be prayed, when we see ourselves or others given to any abuse of God's name. Thy kingdom come: The second sort hath two petitions: the first is disposed in a simple axiom of the subject and adjoint, that the kingdom of God, which he excerciseth by his son, may daily come; that is, be set up in glory, fit for it: this having two parts, his administration here, by all means of his honour, and the last judgement; unto both these must be referred the heads of our requests; as praying for that, which is commanded in the second Command. So that whensoever we want any office of Pastor, Teacher, Elder, Deacons, or the right calling or execution of it, in exhortation, doctrine, watching, Ecclesiastical censure, or the order of them, or the gifts fit for them, and the power of them, we must beg them according to the first head. Mat. 6.33. 1. Cor. 12.6. & 5.4. & 12.28. Rom. 2.6. Ephe. 4.11. Tit. 1.2. 2. Cor. 10.5.6. Mat. 9.36. etc. In the second head we ask, that all things being performed, and all enemies overcome, Christ, the resurrection, & his judgement may come quickly. Math. 24.32. and 25. 1. Cor. 15. Apo. 22.20. The next is also disposed in an Axiom simple of the adjoint & subject, that the will; that is, the revealed will of God in his word, may be fulfilled. Deut. 29. Which hath a declaration drawn from the comparison of the like: For as doth not note equally here, but likeness, notwithstanding it be here with great imperfections, as 1. Pet. 1.16. 1. joh. 3.3. The propounding proposition is, as Angels do in heaven, with peace, joy, willingly and readily: for by heaven is meant the Angels in heaven, as by earth, the men in earth, the place being put for those in it, by a change of the name of the subject for the adjoint. This must be prayed, when we feel any repugnancy to Gods will, in the deed or manner of doing. For here we request by one, all the fruits of the kingdom; righteousness, joy, peace, etc. Rom. 14. The other sorts of request have this general, that we pray in common for the whole Church, as members of one body, having one life and happiness in Christ. Ephe. 4.2.3. etc. Therefore in every one we say, Give us, forgive us, lead us. etc. They are of two sorts, The first, concerning the things of this life, first dispersed after the manner of the scripture; as the shortest; wherein as children, we climb unto higher things. The other two, of things of the life to come. The first is disposed in an axiom simple of the subject, and the adjoint, Gods giving, occupied in providing bread, saying thus: Give us that which is not in our power, and whereof we are unworthy. Deut. 8.18. even bread, that is, by a Synecdoche, all the commodities of this life, both for necessity and Christian delight. Esa. 3. 1. Psal. 104. Where the consequent is declared by two arguments. First, the subject ours; that is, such as we in Christ be heirs of, to use, being sanctified by word and prayer. 1. Timoth. 4. 1. Cor. 3.22. The second by the adjoint, such as is both apt, and able by his blessing to nourish us; seeing we may have money, and put it in a bottomless purse; and eat, and not be satisfied, and drink, & yet not be refreshed. Hag. 2. For the word signified bread to our substance, daily, such as may give daily nourishment. The Antecedent is declared by the adjoint of the time, this day; that is, one kind of time being put generally for that time wherein we are, according to Gods promise to ask it, as Solomon saith, The thing of the day in the day: that is, every thing in his time, as S. Luke expoundeth, according to the day, that is, as time requireth. For in joy, the time requireth one blessing, in affliction another, that we might hang on God every moment. 1. Tim. 6.6. etc. Mat. 6.31. etc. To the other two, this is general, that there is a Synecdoche, where one kind is put for all of that sort, and the means of them; as faith, and all other good graces, and the instruments begetting, nourishing, relieving them, as preaching, exhortation, Sacraments, corrections, etc. as they tend unto this. The first of these, is disposed in an axiom simple of the subject & adjoint, Father, remit us our debts. Where is an allegory of a Metaphor, the similitude being borrowed of debts, which is drawn from the obligation of works, wherein we were bound to continue, to do all the law, unless we would be accursed. Col. 2.14. Gal. 3.10. Now, by remission of sins is meant, justification, peace of conscience, joy in the holy Ghost deliverance from the wrath to come, & all such of that kind. Rom. 5. And this petition is, when we are troubled, terrified in conscience, and through dullness have not feeling of these. This is confirmed by a reason drawn from comparison of the least, and is concluded in a Syllogism connexive or knitting, in the first kind, both parts being contained in one, the assumption in the proposition. Seeing even we forgive our debtor, which have not a drop of thy infinite mercy in us, Do thou much more forgive us: For so S. Luke showeth, it should be interpreted in express words, and I see not why it should not so be translated, for the Greek phrase doth well bear it. So this is for our comfort, if we feel this readiness in us, otherwise we can have no assurance. Luk. 11. The second is disposed in the like simple axiom, adorned with a Metaphor taken from war, where men are led captive: Led us not? that is, though we daily deserve it, yet seeing we have begged the forgiveness of sins, give us not so over unto the temptation of the Devil, the world, or our own corruption, as that with the temptation thou give not an issue. 1. Cor. 10.13. 2. Cor. 12.7.8.9. This is declared by the contrary, but lose us: that is, by a metaphor taken from the water penned up, set us free more and more from all that whereunto concerning the flesh, we are captive. Rom. 7.13. The reason of the requests, is drawn from the efficient cause, which may move God to yield to our petitions, because we give it wholly to him. The reason may be concluded in a connexive of the first kind. Seeing we give it all unto thee, grant our request. But the first we do, Therefore, etc. The proposition is wanting, the assumption is contained in an axiom copulative, which numbereth up the parts; where again as above, the couple is left out, to note our joyful and fervent feeling & melody of the heart, in heaping up praise unto God. Ephe. 5.18.19. Col. 3.16. The parts are; first, that the kingdom; that is, the ordering of all things in heaven and earth appertaineth to him. Secondly, the whole power whereby they are done. Thirdly, the praise and glory, as in the Chronicles, from whence our Saviour Christ took it, 1. Chron. 29.11. and in judg. where it is so interpreted. jud. 25. And thus much for the parts, the property of the whole is noted out by Amen, which is the force and certainty of our faith, in the whole work, as in a thing unmovable. 2. Cor. 1.20. THE EPISTLE TO PHILEMON. THE entrance of this Epistle hath two parts, The inscription, or title. Prayers. The inscription setteth down The persons which do write. The persons to whom it is written. The first person which doth write is Paul, the principal writer, who is described by the adjoint captive: which adjoint is declared by the cause Christ, that is, by a change of name, of the cause for the effect, Christ leading him to prison by his spirit. And the second person which doth write, is also declared by his proper name, Timothy: and an adjoint of relation, a brother, that is, by a metaphor, one of the same Christian religion. The persons to whom he writeth, are, first, The husband, The wife. second, The Minister, The Church. The man is described by his proper name, Philemon: by his adjoint, beloved, and by his effect, Worker together with us. 2. The woman is also described by her proper name, Apphia, and her adjoint, beloved. The minister is also described by his proper name, Archippus: and his adjoint, a fellow soldier: that is, by a metaphor, a fellow minister. The Church is declared by the subject, which is at thy house. 3. The prayers are, The salutation. Thanksgiving. The salutation is set down, first, by the matter of it, which he wisheth to them. Whereof the parts are grace, that is, full favour of God: peace, that is, by a Synecdoche of the special for the general, all prosperity both of soul and body. Secondly, by the form, from God the Father, and from Christ. All which is disposed in a coupled axiom. 4.5. The Thanksgiving is described, 1. by the subject, my God: that is, whom only I do serve, and hang upon. Secondly, by the adjoint, always making mention of you in my prayers. Thirdly, by the efficient cause, hearing of your love and faith. Both which, are declared by their proper subjects, which you have towards our Lord jesus Christ, and love towards all Saints: and all these are disposed in a coupled axiom. In the 6. verse, the adjoint of thanksgiving, his mention making of them in his prayer, is set forth by the matter, which he seeketh for in prayer, the communication of faith: that is, which proceedeth from faith, may be effectual, which is declared by the cause, by the acknowledging of all good: which good is set forth by the subject, which is in you, and by the cause, by Christ jesus. 7.8.9.10.11. The principal matter of this Epistle, which is to entreat for Onesimus, is set down in a simple axiom of the cause, & the effect in the 10. verse. I Paul pray for thee Onesimus, where the antecedent Paul, is declared by the adjoint, being such a one, which is declared by the special, even Paul an old man, and increased by the greater, and made lightsome by the time, yea now a bondman of Christ. The first part of the consequent, pray thee, is declared by a diverse reason, Although I have liberty to command thee, yet I pray thee: Where the first diverse, liberty of commanding, is declared by the adjoint great: by the form, in Christ, by the subject, that which is thy duty. The second diverse, is declared by the moving cause, for loves sake: and by a comparison of the greater, rather I pray thee. The last part of the consequent, Onesimus is described: First, by the relation of the cause to the effect, my son, that is, by a metaphor, one brought to the faith by my ministery: which is declared by the formal cause whom I begot: that is, by a Synecdoche of the part for the whole, and a metaphor, whom God by me did effectually call, which is declared by the subject of the the place, in my bonds: that is, by a Synecdoche of the special for the general, in prison. Where, in the beginning of the 9 & 10. verses, there is a repetition of the same found in the beginning, I pray thee, I pray thee. secondly, Onesimus is described by the adjoint, unprofitable to thee: which is made lightsome by the time, once, and declared by the contrary, but profitable: which is declared by the adjoint of time, now, and enlarged by a comparison of the greater, to me also, & it is garnished by a redoubling of the same sound or Anadiplosis, thee, me and thee: and by a little changing of the name called Paranomasia, profitable, unprofitable. This axiom, I pray thee, being thus worthily declared, is declared in the 7. verse by the making cause, because I have great joy & comfort in thy love, and is disposed in a connexive Syllogism of the first kind. If I have great joy and comfort in thy love: then I may pray thee for Onesimus: But I have great joy and comfort in thy love, Therefore I may pray thee for Onesimus. The proposition is wanting, the assumption is in the 7. verse, and it is confirmed by the effect of that love, wherein it doth rejoice, because the bowels of the Saints have been refreshed by thee: And it is concluded in a less plain Syllogism of the second kind, affirmative special. That love that doth refresh the bowels of the Saints, is to be rejoiced in: But this love doth refresh the bowels of the Saints, Therefore this love is to be rejoiced in. The bowels: that is, by an excessive metaphor, be inward affections of the Saints: Here is set down the special of the former request, in a simple axiom of the cause and the effect, receive thou him, where the last part of the consequent him, is declared by the adjoint, my bowels: that is, by a metaphor, my love: that is, by a change of name of the cause for the effect, my beloved. This is confirmed by the cause which should move him, and it is concluded in a connexive syllogism of the first kind. If I have sent him for that purpose, receive him. But I have sent him for that purpose: Therefore receive him. This is a preventing of an objection: The objection is wanting, and may be thus supplied: If he were so profitable, why didst thou not keep him The subjection or answer is from the divers reason. Although I desired to keep him, yet I would not do it without thy consent. The first divers is declared by the moving cause, [That in steed of thee, he might minister unto me in the bands of the Gospel,] that is, by a Synecdoche, In the afflictions which the Gospel hath brought me. The second diverse, is also declared by the moving cause, That thy benefit should not be by necessity: where necessity is declared by the contrary, but willingly or freely. 15.16. Here is another preventing of an objection; The objection is wanting, & is thus to be supplied, He was a run-awaie: The answer is, by the adjoint of the time, he went away but for a little time; which is increased by the moving cause, But that thou shouldest receive him for ever, which is enlarged by a comparison of the less, not so much as a servant, but as more than a servant: which is garnished by a redoubling or Anadiplosis. The second part of the comparison, called reddition, is declared by the special, a beloved brother, more than a servant, which is enlarged by the greater, especially to me: which is amplified also by the greater, much more to thee, which is declared by a distribution of the subject, wherein he was more bound unto Philemon, then to Paul himself, both in the flesh, and in the Lord: that is, things appertaining unto this life, to the Lord, by a change of the name of the subject for the adjoint. 17. Here is a new reason to prove that he should receive him, drawn from the working cause, in a connexive syllogism. If we have fellowship together in any common blessings, then receive him. But we have fellowship together in common blessings: Therefore receive him. The proposition is in the 17. verse, the assumption is wanting: the conclusion is made manifest by a comparison of the like, Receive him as me. 18.19. Here is a preventing of an objection, the objection is wanting, & is thus to be supplied: He hath hurt me or done somewhat to me: The answer is from the diverse: If he own thee any thing impute it to me: which is increased by the greater I will pay it: which is confirmed by a testimony, I Paul have written it with mine own hand. The last part of the 19 verse, is a confimation of the second answer, from a comparison of the more to the less, and is concluded in a connexive syllogism of the first kind. If thou dost own me thy very self: then much more thou mayst forgive him this debt for my sake: But thou owest me thy very self: Therefore thou mayst forgive him this debt for my sake. The proposition is wanting, the assumption is in the end of the 19 verse. 20. Here is another confirmation, drawn from the effects, & is concluded in a connexive syllogism of the first kind. If by this I shall obtain fruit of thee in the Lord, and if thou dost refresh my bowels in the Lord, thou shouldest receive him. But I shall obtain fruit, etc. Therefore thou shouldest receive him▪ The proposition is wanting, the assumption is in the 20. ver. & is garnished with a crying out of a wishing, yea my brother, I would I might obtain! Here is an answering of an objection, which might be made against the whole Epistle. The objection is wanting, & may be thus supplied. Why writ you so earnestly? The answer is from the cause, The persuasion I had of thy readiness to obey it, caused me: which is proved by a comparison of the less to the greater, in a connexive Syllogism of the first kind. If thou wouldst do more than this: then thou wouldst do this. But thou wouldst do more than this: Therefore thou wouldst do this. The proposition is wanting, the assumption is in the 21. verse, and is confirmed by a testimony of Paul his own knowledge, I know it. 22 Here is set down a commandment to prepare him hostage, whereunto is a brief transition in this word, Also: It is confirmed by a reason drawn from the working cause, in a connexive Syllogism of the first kind. If I hope to be given unto you by your prayers: them prepare hostage: But I hope to be given you by your prayers: Therefore prepare hostage. The proposition is wanting, the assumption is in the 22. verse. 23. Certain salutations are set down in the 23.24. vers. in a gathering axiom of the cause and the effect. 24. Epaphras, Marcus, Aristarchus, Demas and Luke salute thee: whereof the first is set forth by the adjoint, My fellow prisoner: which is declared by the cause, for Christ jesus, the other by their adjoints, my helpers. 25. The salutation is set down in a simple axiom affirmative, of the subject and adjoint grace be with your spirit, that is, by a Synecdoche, with you: The antecedent grace, is declared by the efficient cause Christ: and it is garnished with a crying out of wishing. Amen. And this is the particular resolution of this Epistle. The general followeth. This Epistle hath 2. parts, The entrance, The description in the 1.2. verses. Prayers, 3.4.5. The rest of the Epistle. The rest of the Epistle. The chief matter, Concerning Onesimus from the 7. to the 22. verse. His own hostage .22. ve. The shutting up of it The salutation from others: 23.24. verse. Fron himself .25. verse. FINIS. TO THE READER. GEntle Reader, thou hast here a brief and plain exposition of the first Table of the Law of God, made by Master DUDLEY FENNER, for the profit of his own particular charge, and some other his friends. The which coming to my hands, I thought good to make the profit thereof more general. And the rather, in that it was the first fruits of his labours, being made by him, before the twentieth year of his age. Whereby thou mayst see with what an excellent spirit he was endued, even in his tender years. Accept it therefore as it is meant thee: and if thou reap thereby any profit, give God the glory. A SHORT AND PLAIN TABLE, orderly disposing the Principles of Religion, and first, of the first Table of the Law, whereby we may examine ourselves. a Rom. 3. ver. 9 to the 20. ALL being lost in Adam, by b Rom 5.14. Ephe. 2.3. our nature corrupted, c Rom. 5.12.14. & 6.21.23. and much more by the fruits thereof, they who shall be saved, must be restored, by being d 1. joh. 1.3. one with Christ, & so with God. To obtain Christ, two means are ordained. The Law and Gospel preached, 2. Cor. 3.5.6. By these two instruments, the holy Ghost worketh a 2. Cor. 3.6.7. Rom. 8.15 8. etc. two things necessary to be in us, for the obtaining of Christ. By the first, a Rom. 7.5. to the 15. Mat. 5.6. a true knowledge & feeling of sin, & the punishment due to the same, b Gal. 3.19. to the 25. Mat. 9.12.13. which maketh us seek Christ. By the second, a Eph. 3.8. to the end, and 4.11. to 17. Rom. 10.14.15.16. a true knowledge and feeling of grace, b Gal, 3.26. to the end. with power by faith to receive Christ The Law is a doctrine a Deut. 5.28. given of God, b Rom. 10.5. commanding c soul & body, etc. Deut. 26.16. & 30.2. to the whole man, d Deu. 6.24.25. & 28.5. perfect obedience, in doing those things e Deut. 12.32. Num. 15.39. Eccle. 12.15. Deut. 12.28. only, which in the Law are commanded, & flying those only, which there are forbidden. 1 Given] And therefore every thing taught out of the Law, rightly interpreted, is to be received, Rom. 7.7. 2 Commanding to do] One difference between the Law and the Gospel, which to apprehend Christ, and so justification, etc. asketh but belief. Rom. 10.15. Galat. 3.10.11.12. 3 Whole man] Therefore in the commandments not the body only, but the judgement, will, and affections, in the soul, must be taught what to do, and leave undone. 4 Perfect obedience] A second difference of the Law & Gospel is gathered: for the Gospel asketh but a true faith, not perfect. Mark. 9.24. 1. Thes. 3.10. Also by this, not only the thing, but the necessary means to the thing is commanded and forbidden. Pro. 31.5. & 8. 5 Commanded, forbidden] So that every precept doth not only command the good, or forbidden the evil, but both. Mat. 22. That the first work may better be wrought, the Law hath two properties. Deu. 28.3.15. Curse or punishment, which is the first, which punisheth the least offence with the wrath of God, to be felt for ever in soul and body; called death. Galat. 3.10. Rom. 6.23. & 5.12.13. Deut. 27.26. Gene. 2.17. Blessing, or reward, which is the second, giving to the perfect obedience of all, the favour of God to be felt with all blessing in soul & body for ever; called life. Deut. 6.24.25. Levit. 18.5. Deut. 30.19.20. Thus much of the Law, with the properties and use of it. Now followeth the interpretation of it: where is declared what is commanded & forbidden. In the interpretation of the Law, must be seen what is commanded & forbidden. Pro. 2.9. Generally, jointly in the whole body of the law joined together, & in the general division of the Law of God. Specially, what is in every particular commandment. In the whole body of the Law jointly considered, two things are commanded: Knowledge and practice. Col. 1.10. Concerning the first, is commanded the true knowledge of good & evil, which is for the age of every man. Col. 1.9.10. Phil. 1.9. Heb. 5.14. Luke. 2.52. To a Pro. 2.3.4. & 4.10. desire it, b Pro. 2.10. Psa. 119.24. delight in it, love it, Contrary, is forbidden general ignorance of good and evil. Hos. 4.6. Ephe. 4.17. To love it, desire it, delight in it. Pro. 1.22. Practice is the following or flying of the thing known to be commanded or forbidden. It hath, Inward feeling. Phil. 1.9. & 2.13. Outward works. Ephe. 5.10. By feeling of the heart, we choose, love, desire delight, are zealous in the good thing itself, that it may be done; to refuse, hate, abhor, & are zealous against the known evil. Amos. 5.14 Phil. 1, 9 1. Thess. 2.1. Amongst these, zeal is an earnest affection of the mind, whereby we do follow the good, or flee the evil, so much as we are vehemently grieved with that which hindereth it. 2. Cor. 7, 11. Mat. 3, 7. 1. King. 19, 10. Act. 18, 25. Num. 25.13. Here is forbidden the contrary, as no feeling. Ephe. 4, 17. Zeph. 1, 12. In zeal forbidden, want of true zeal. Apoc. 3 15. Zeal for evil. Mat. 10, 21. Zeal for good beyond knowledge. Luke. 9, 53. In feeling, the affections must be so ordered, as that they may be equally more slack or strong, as the good or evil shall be greater or lesser. The order of the Law confirmeth this, when God is provided for first, than man: first, particular bounds, then general. He that loveth father and mother more than me. Mat. 10 37. So we must desire more the presence of God in the life to come, than his favour in this life. 1. Cor. 1, 7. And love, and reverence more the teaching Elders, than governing only. 1. Tim. 5.17. etc. For the better doing of this, is required Pefection, Sobriety. Mat. 12, 37. & 27.5 Perfection is, when the afections in doing, are both strong enough, and also sincere or upright. 1. Chro. 29, 9 Strength is, when according as the good or evil is, there lacketh no earnestness of affection. Deut. 6, 5. Mat. 22, 37. Here is forbidden the least remission or weakness. Rev. 2, 4. Uprightness is, when the affection loveth, desireth, etc. In a single heart, only because God commandeth, and for that end, Which he commandeth generally to all things, the setting forth of his glory. 1. Cor. 10.32. & 6.20. this is called simplicity, truth, a single heart, Deut. 18, 13 joh. 1, 17. Ephe. 6.14. & 6, 6, 1. Chro. 29, 5. Forbidden hypocrisy, vain glory, etc. Mat. 6, 5. 1. Cor. 13, 3. Phil. 1, 16, & 2, 3. Sobriety in affection, is to hold them in, so that they pass not measure. 2. Tim. 1, 6. Tit. 1, 8 Thus much of feeling. The second thing in practice, is the outward work, when from the inward feeling, the members of the body execute. Rom. 6, 12, 13. Rom. 12, 1. The want of this forbidden. jam. 1 26. To all this is commanded, Perseverance & watchfulness. Ephe. 6, 10. Peseverance is, always to continue and go forward in doing good, and flying evil. Ezech. 18, 25. Coloss. 1, 10. To this is contrary, a stay, or going backward. Gal. 5. Watchfulness is a continual care with ourselves, that we be readily prepared as we ought, to practise good, & resist evil, which is set forth, Eph. 6, 10, 18. 1. Cor. 16, 13. 1. Thes. 5, 6. Mark. 13, 35 In this is forbidden no continuance, no care, to little, too slack, etc. Gen. 3. Eue. David 2. Sam. 11.1.2.3. 1. Thess. 5.3.6. The remedy of our sins in these, is Christ his death; with his knowledge. Luk. 2.52. With his feeling, joh. 4.34. With his zeal. joh. 2.17. His continuance in obedience throughout his life. joh. 17.4. His watchfulness. Mat. 4.4.10. a 1. Cor. 5.21, as well to take away the guiltiness and punishment of the sin, & to impute freely the obedience and blessing: b Rom. 6.2.3.4. etc. as to give power to kill the sin, and to quicken us to obedience. Thus much of that which is generally forbidden and commanded in the body of the Law. Now followeth what is generally, in the division general of the Law. The whole Law is divided by the Lord himself into two Tables. The first, doth contain those duties which we own directly in his service. Deut. 4.13. and Exod. 34.1.2. The second, which we own unto our brethren. Mat. 22.36. Rom. 13.8.9. In this division we are charged two things: First, that to perfect obedience of the Law, we should bring these two sorts of duties sound & whole, as those which then only are pleasing unto God, when they are found together. Mich. 6.7.8. 1. joh. 5.2. and 4.20.21. Here then is forbidden, the severing of them, as some will so delight in exercise of Religion, as they will neglect other duties towards men, as Masters, Fathers, Magistrates, etc. And some seek so to please these in several duties, as they neglect too much the other, as reading of the law of God, hearing the word preached, and calling it to mind being heard, etc. Both which are condemned as ungodly and unjust. Rom. 24.26. Tit. 1.4. The forgiveness of this sin is had in Christ, who was condemned as a blasphemer: This righteousness is imputed to us from him. joh. 17.1, 34, 5, 6, etc. Heb. 5, 7, 8. And with this grace, the other, to be godly & just, is always given. Tit. 2, 13. and 12, 13. Hence we are taught that feeling some readiness unto Godliness, we should turn ourselves also to indevor to work justice: and contrary, the second thing commanded in this division, is, we should prefer love, delight, etc. The duties we own to God, before those we own to men. Mat. 22.36. 1. Sam, 13.11, 12. The remedy in Christ accused as a blasphemer, yet sought the glory of his Father, not his. joh. 2, 17, 18. This mercy maketh us come to this duty. Acts. 4, 18, 19 Here we must often mark, how by stealth we shall be drawn to the overloving, over-fearing, etc. of men, and in time resist it. Hitherto, what is commanded and forbidden generally in the Law. Now followeth the particulars in the first Table. In the first Table, are commanded duties unto the Lord, either or Which we own every day. that are, To his person directly, commandment. 1. The parts. 2. c. The true manner of using them .3. come. To his worship. One in seven. In the first commandment, Exo. 20, 2, 3. we must consider, first the reason, than the precept. I am the Lord thy God. I take this to be a reason of the next verse; for if it were a precept, it should redound, seeing the contrary being forbidden in that which followeth; this is commanded thereby also. 2. It is not like the other 3. having reasons annexed, this the first & the chiefest should want. 3. A general authorizing of the Law went before. We may note the reasons are added, to show us our sin the better, when we shall see we have broken not a bare precept, but a precept persuaded by such answerable reasons. Also that when we rise by Christ, we might not only be taught what to do, but be alured to it. Thy Lord. This word jehovah, noteth out his being eternal, infinite, beginning and ending of all things. Exod. 3, 14. Revel. 1, 8. By this it appeareth, this Law appertaineth to all, because he is the Lord of all. Thy God: that is, one which doth vouchsafe thee a particular favour, when in thy creation he endued thee with corporal and spiritual benefits, and doth enrich thee unto eternal life. Psal. 144, 15. Heb. 8, 10. Ezech. 36, 26, 32. Luk. 37, 38. Heb. 11, 16. By this appeareth, that neither we nor the jews had promises of this life only: lastly, that the true fountain of subjection unto God, is this assurance, He is our God. josua. 24, 16. Rom. 12, 1. 1. Pet. 2, 1 Which brought. By this we are taught the better to nourish the former root of obedience, to call often to remembrance the particular benefits of God. By this appeareth that the Law was given to the jews, and us, not only to bring us unto Christ, but also to allure and instruct us to obedience when Christ is received. Thus much of the reason. Now followeth the commandment Thou shalt have no strange, or other Gods before me. To have an other God, is to set up another, whom we will acknowledge to be of power, of goodness, justice, of some excellent nature, and therefore fear, love, reverence, hang on him, in all estates. Deut. 26, 17 18. As they look for him to be their God, as above, so that where this is wanting, either on the part of God, or the people, they are called without God. Ephe. 2, 12. Not his people. Ose, 1, 9 This the Lord forbiddeth to be attributed unto any but his own Majesty, because he only is the Lord our God, & by this forbidding commandeth the contrary, that he only should be acknowledged God, he alone so loved, feared, etc. In this commandment therefore, we are first commanded the true knowledge of one true God, than the confidence, & love, & fear, etc. which is to be given to his person. The true knowledge of the true God, a jere. 24.7. Ephe. 4.13. is to know his b joh. 4.24. jam. 1.17. nature spiritual, infinite, pure, constant, most simple, etc. c Esai. 33, 13. his properties of power, goodness, justice, etc. d john. 1. chap. ver. 8.9. the distinction of three persons in one Godhead; the actions, or works of God, e Dan. 4.21. Rom. 11.36. his constant decree from before all time of all things, his wise and perfect execution of the same, in the creation and the governing of the world, In this we should delight and grow as the chiefest knowledge; jer. 9.23.24. Here is forbidden, first Atheism, to persuade our heart there is no such true God in heaven, Psal. 14.1. Exod. 5.2. Mockers of him and his works, 2. Pet. 3.4.5. etc. 3. Those that oppone themselves to the true knowledge of God. Mat. 12.21. Acts. 6. Not to acknowledge the love, grace, power, etc. of God, Mal. 1.2. psal. 82.6. To deny his justice, Malac. 3.13. The forgiveness of this sin, was bought by the slander of ignorance, and blasphemy laid on Christ, and the anguish of his soul, which he felt for our errors laid on him; by which also we die unto this sin, and raise this part of obedience, Ephe. 4.13. After this true acknowledging of the Lord out of his word, must proceed: first a sure confidence in the Lord, with the fruits of the same, Psal. 100.3. Then the other affections of love, reverence, fear of the Lord: Also a sure confidence in the Lord, is from the assurance of his favour, to be assured from him only, for continual defence, deliverance and succour, in soul and body, Psal. 27.1 3. and 3.7.9. Prou. 14.26. From this confidence, springs trust or hope, which is to wait and look for the help, which in confidence we assure ourselves of from the Lord, Psal. 33.18.19 20.21. Yea, although means be wanting, we give glory unto God, Rom. 4.10. 2. Kings 6.16. From hence cometh it, that we fear not in greatest dangers, 2. Kin. 6, 16, Psa. 3, 7, and 27.3. That in the time of affliction, we are patiented, Prou. 20.22, Heb. 10.33. Without all murmuring to hold our peace, Psal. 39, 10. Receiving them as from a father, job. 1. ver. 21, Psal. 89, 39, 49, Rejoicing in them assuredly, jam. 1, 2, Hence also in every condition of life, to glory and rejoice unspeakably, Psal. 13.6. and 16.7.8.9. joel. 2.23. Zepha. 3.14. Here is forbidden first, the want of these, and the contrary, as to waver or doubt, Psal. 13.1.3. and 88.15. To leave our hope, Heb. 10.39. To despair, Gen. 8.13. Impatience. jerem. 20.14.18. To have trust in ordinary means, and to make flesh our arm, is forbidden, jere. 17.5.6.7. etc. To glory in these, and be proud of them, Deut. 8.17 2. Chron. 16.1. jerem. 49.3.16. and 2.13. Eze. 28.2.3. Esai. 30.12. Diffidence in binding God to means. Gen. 16.2. Num. 14.3. 2. King. 7.2. Luke. 1. To fear for the signs of heaven, jere. 10, 2. To cleave too much to the holiness of places and persons distinct. jerem. 7, 49. 1. Kin. 12, 18. To hope in Astronomers, Interpreters of dreams, Witches, etc. Dan. 2, 2. In Soothsayers, etc. Leu. 19.6.7. Planet gazers. Deu. 18.11. To use evil means to do good, 1. King. 12, 25, 26. Ro. 3, 4. Out of this confidence, farther proceedeth a continual carefulness, that in all our ways, that is, thoughts, words, and deeds, etc. we see his will, & approve it, & so for that cause look for his blessing and direction, Pro. 3, 6, and 16, 3. Gen. 5, 22. and 17, 1, and 48, 15. Psal. 146, 9 Numb. 15, 39 Here is forbidden to walk according to our own judgement and wisdom. Numb. 15, 39 Gen. 11.4. Also a distrustful care Mat. 6, 25. Luke. 12, 26. To this, last of all is adjoined humility, when emptying ourselves of all, we give God the whole glory of all good things, which are in us. Genes. 18, 17. 1. Pet. 5, 5. Esai. 40, 3, 4. Forbidden love of our honour, Math. 18.3, 4. Vain glory. Phil. 2, 3. Boasting of any thing in us, 1. Corinth. 4, 7. Presumption, Zeph. 3, 11, 12. Hitherto of a sure confidence commanded in the Law, with those things which spring from the same, the affections commanded here, the use whereof is perpetual, are the true love and reverence of God. The true love of God is, when with all our soul, strength, etc. we cleave to the Lord above all, Math. 22, 26. Hence is commanded to desire his presence more visible in heaven above all, and rejoice in it above all, Psal. 16, 10, 11, 12. 2. Cor. 5, 8. Here is forbidden the love of men, wives, children, or any thing of this life, to desire it more than the Lord and his presence. Phil. 4, 18. john. 12, 43. Reverence of God, is, when being overwhelmed with the infiniteness and excellency of his being, wisdom, strength, goodness, mercy, justice, purity etc. We are drawn to behave ourselves more shamefastly and uprightly, in his presence, then before the greatest majesty in the world, Heb. 12, 28. By this is forbidden no reverence, less reverence unto the Lord, than unto men, as afore in love. The last is the fear of God: The fear of God is, when our a Phil. 2, 12. 1. Pet. 1 11, and 2, 17. hearts are moved and troubled with this above all, least by offence we should b Hebr. 4, 1. displease our gracious Father, and so purchase his wrath and punishment proceeding from it, This fear differeth from the fear of the wicked: First, in that it proceedeth from faith, hath always comfort with it, & sure hope in persuasion of the love of God, Act. 9, 31. which the wicked have not. secondly, this is chief, least by our infirmity, we should displease our God, where the wicked only tremble, because of the punishment, 2. Cor. 7.1. Here is forbidden hardness of heart, and no fear, to fear any thing, as the loss of life, goods, friends, displeasure of men, etc. equally, or more than the displeasure of the Lord. Mat. 10, 26, 28, 13. Phil. 1, 18. Act. 16, 9 Apoc. 21, 8. And the use of this shall end, when all infirmity and weakness shall be taken away. Apoc. 21, 4, 5, 6. Our remedy for this our sin, is in the death and righteousness of Christ, who being condemned as proud, making himself equal with God, as loving himself more than God, was found meek, humble, faithful, & reverend towards his father at all times, 1. Pet. 2 22, 25, yet so, as when we receive him thus our righteousness, we must receive him, our sanctification, that in all these things we may be holy. 1. Cor. 1.30. 1. Pet. 1.13. to the end. Thus much of that commandment, which hath prescribed duties, directly teaching to the person of the Lord. Now followeth, that we own him, but in the outward worship which he hath commanded. And first, of the parts of it in the second, then of the true use in the third. The second Commandment. In the second commandment, we have first, to consider the precept, than the reason: The precept hath two parts, the first in the fourth vers. Exod. 20. Thou shalt not make to thyself any graven thing, or Image, or likeness of any thing in heaven above, etc. In which part, by an usual manner of the Law, a part being put for the whole, as in the 6.7.9. commandments, and that one of the foulest, look to note the filthiness of the rest, we are forbidden generally to acknowledge, love, delight in, desire, make or use, being made, any invention of men, either to present God, or to declare how he is affected towards us, or to do any manner of worship unto him by, and is called the whoring after our own heart. jer. 13.10. & 16.13. & 18.12. & 19.5. Col. 2.22 23. Esa. 29.13. Mat. 15.8. Now by the contrary is commanded, to acknowledge, love, desire, delight in, and outwardly practise all those parts of his worship, which he in his word hath commanded, Deut. 12.32. joh. 4.22. 2. King. 17.26. In the second in like manner, is forbidden by one sort, to acknowledge, love, etc. any other use, of any rite or outward means used in the worship or service of God, than he hath ordained. joh. 4.22. 2. King. 18.4. By the contrary, commanded to acknowledge, love, etc. only the proper use of every rite & outward means which the Lord hath ordained: so to receive the Sacrnments, as pledges of our conjunction with Christ, the remission of our sins in him, etc. not to make them a sacrifice for the quick and the dead, not to bow down and worship them: so to receive the Ministers as the messengers of God, to reconcile us by the Gospel, to forgive us our sins by the word, to command us our duty, etc. But yet as instruments. 2. Cor. 5.18. Math. 18.18. And therefore may not worship them, sacrifice to them, etc. Act. 10.16. & 14 13. And this is the true sense of the commandment. Now let us see what particulars are forbidden, and what commanded. First, we see forbidden in the first part, the making of Images to liken God, or to worship him, whether graven or painted, Rom. 4, 12. Ezech. 8, 10. joh. 5 21. No Image of God must be made, a Exod. 33.24. Rom. 1, 23 because he is a Spirit, nor of Christ, b jer. 10, 8. Abac. 2, 18, 19 because pictures & images are teachers of lies, neither those, nor any other such should be suffered in the Church or at home, c Gal. 3, 4. 1. Cor. 4, 6 2. Tim. 3, 17. because we are instructed sufficiently in the Gospel. Forbidden in the 2. part, to worship images, to set them up, to gild them, or any manner of way to serve them. Mat. 4, 10. Apo. 19, 20. Also here is forbidden all additions of Sacraments, as the Papists made matrimony, and so gave it a sign of the wedding ring, all additions unto them. 1. Cor. 11, 13. All addition of ministries in the service of the Lord: as the Papists added Priests to sacrifice, Exorcists to conjure, etc. Luk. 20, 6. john. 3, 21, 22, 23. Also men's traditions & ceremonies brought into the church, not being to edifying, nor for comeliness, nor for order, etc. 1. Cor. 14, 10. Math. 15 8. Secondly, in this commandment other sorts of particulars are forbidden, as all means, occasions, or appurtenances of Idolatry, whereby some show, or remembrance or reverence is kept. Psal. 16.4. As all Marriages, conjunctions or near familiarity with Idolaters. 2. Cor. 6. 14. Deut. 17, 3.4. 2. Chro. 19, 1, 2. Gen. 24.3, and 28, 1, & 34, 14. Likewise all relics of Idolatry which we must pollute and mar, not doing any service or honour, no not giving them any estimation, 2. Cor. 6, 17. Esai. 30, 22. 2. Chron. 29.5, Hitherto of certain particulars forbidden. Now follow some commanded, as the outward means, which the Lord hath commanded in his word: they are of two sorts, either, Such as the Lord commandeth us to give him for his honour. Or those which he giveth us to use in his service, Esai. 45, 23. Of the first sort, are, Ordinary, which are several actions of our body, Christianly, according to the custom of the Church, commanded in the word of God, and orderly and reverently ordered in his service. Special, the fruit of the lips, in Prayer, and Thanksgiving Heb. 13.15. Dan. 6, 11. Psal. 55, 18. Extraordinary fasting. Of the actions of the body orderly and reverently used, are bowing of our bodies, Esai. 45 23. Reverend attention declared sometimes by rising up. Gen. 49, 33. 1. Chro. 28, 2. Num. 23, 22. 2. King. 23, 2. 2. Chro. 34, 31. Neh. 8, 6. Also lifting up of the hands and eyes, etc. Psal. 123, 1 & 141, 2. For even as a Husband looketh that he alone should not only have the heart, but also the reverend and loving behaviour of the body, 1. Pet. 3, 6. Gen. 26, 6. So the Lord requireth these, both as testimonies of our sincerity, as also helps of our infirmity, when we may conveniently use them, and forbiddeth to do in like manner to any besides him. The great carelessness & negligence in these, and the fruit of the lips in prayer, and praise of the Lord, is condemned by the example of Solomon, 1. Kin. 8, 22. Dan. 6, 11. And of Christ, Mar. 7, 34. Mat. 26, 36. To these sometimes also to help when our prayers, and confessions, and hearings, etc. must be more earnest and lively: because our great sins, necessities, etc. Then is fasting added, which a 2. Sam. 12.16, 17. Est. 10, 6. Levit. 23, 23. judg. 20, 26. is a profession of our repentance by abstinence, b Levit. 23, 14, 27. joel. 2.15. Luke. 5, 33. Acts. 13, 2 3. instituted of the Lord, for c Mat. 9, 15. joel. 2, 12, 17. 1. Sam. 7.6. better humbling of ourselves in prayer, for some especial grace, as is set forth in the book entitled, The Description of the exercise of fasting. And thus much of those which the Lord in mercy and wisdom receiveth of us. Now followeth those means which he hath given us, and they are attributed unto the Lord himself directly, as his titles, to be used, either Simply. Rom. 9, 5. 1. Tim. 1, 17. In an oath. Deut. 6, 13. jer. 12, 26. Esa. 18. Or his works. Given of him by man his ministry His word, Sacraments, order of the Church His works are given, not to worship them, which is forbidden, Deut. 4, 12. But to see and behold, & praise in them his wisdom, goodness, power, etc. Psal. 67, 13, & 104, 1, & 107, 42. Psal. 64, 10, 11. His word he hath given, that we should read and meditate in the same day and night, to confer of it with our wives, children, servants, privately at home, Deut. 6, 7. Psal. 1, 1, & 119, 55. The Sacraments also hath he given, not to be neglected, as most excellent pledges of his sure favour and mercy in Christ. Rom. 4, 11, & 6, 3, 4, Eph. 5, 26. 1. Cor. 11, 23. The order of his Church set down in his word, Heb. 3, 2. 1. Chro 28.12, 19, & 2. Chro. 29, 25, & 1. Chro. 15, 13. 1. Corint. 9, 8. For ruling of his Church, by his word: Rulers who have the care of souls committed to them, Heb. 13, 17. james. 5, 14. Act. 14, 23. And some of them a 1. Tim, 5, 17. 1. Cor. 12, 28. Rom. 12, 8. to labour also in the word, b Ephe. 4, 11. one by teaching, another by exhorting, c 1. Thes. 5, 12, 13, 14, jam. 5.41. some to attend unto manners, watching over the people, to admonish them, to comfort them, to pray with them when they be in distress, etc. d 1. Tim. 4.14.15.6, & 21, 18 Mat. 18, 17. to join with the others in the rest of the governing of the Church. Also for the better relieving of the poor, distributers of the Church relief. Act. 6 2, Rom. 12.8. 1. Tim. 3.7, etc. All which we must know, delight in, procure, and every one according to his own calling set forward; as Psal. 27 4, & 42, 23. 1. Chro. 13, 1, & 29, 6, 7, 8, 9, etc. 2. Chron. 15, 3, 12, 13, & 29, 30. Hag. 1, 4. & 14. In all these things commanded & forbidden, we may easily feel several sins and corruptions by due examination of ourselves, severally in every one: but Christ hath by his death satisfied for our sins, Rom. 4, 25. and hath been a joh. 2, 14, 15. Mark. 7, 34. Mat. 26, 38. & 27, 30. zealous in the obedience of the parts of this law, that in him we may have perfect obedience, b 2. Cor. 6.14. to the 2. vers. of cap. 7. yet so as by his death, we more and more die unto these sins, & by his resurrection be made lively to serve the Lord sincerely according to his will. Hitherto of the commandment itself. Now followeth the reason, which is drawn from a double property of the Lord: his jealousy in wrath, and his mercy. For I the Lord thy God i even then being joined unto thee by my merciful covenant, as a husband to his wife, Chap. 19, 6. A strong God. The first title is added to note his great power, to do what he will, so that being persuaded in the first property of his readiness to punish, and in the second of his readiness to reward. And first, in this of his power we need not to doubt at all, & such use we should make of his titles. Psal. 2, 12.115.3, 10. jealous. This is a kind of speech taken from married folks. Hos. 2, 2. Ezec. 16. who cannot abide their wives should give either in affection or in gesture, countenance, or any manner of behaviour to others, that which appertaineth to them only: and by this we gather the greatness of the sins, either of gross idolatry, or any countenance unto it. This jealousy he setteth further forth by the fruit, that the Lord punisheth severely this sin. Visiting iniquity i punishing this sin, or the transgression of this Law, in dissolving this holy band: for so the general word iniquity, and evil is taken, sometimes for some special great sin, as Deut. 17.2. psa. 78.39. And here it appeareth that it must be so taken, because it is not a reason of the whole Law, but of this commandment only. This is further declared by the persons, on whom it falleth. The third and fourth generation. Which is, both because by the father's sin, disannulling the covenant by idolatry, the child falleth out of the same, and continuing in that fall, is punished justly for his own sin, & his fathers both. Mat. 23.25. And therefore that which is added, declareth those which are punished. Those that hate me. That is, those that securely commit spiritual whoredom against this commandment; & so this is nothing contrary to that, Ezec. 18. Exercising benignity. This is the second property, wherein the Lord declareth his reward towards the keepers of this Law; that is, free liberality or bounty (for so the word singnifieth) in receiving them into a covenant of life and blessedness, yea, and that eternal. Act. 2.37. Out of this we learn, that as a child to his father, when we shall do all that is commanded, we are a Luk. 7.6.7.8. but unprofitable servants, and have done but our duty: and as if our father leave us no patrimony, are we less bound to do our duty? So if the Lord had not bound himself by his covenant, which came from his free & undeserved goodness, could we have claimed any thing by fulfilling, because we did but our duty, for the mercy of creating us in great dignity, according to his own likeness and righteousness. But now having so many times offended since the knowledge of his grace, and lying in his wrath; both by natural corruption & continual serving of sin from the same daily, now is it not mercy only, without all deserving, when he giveth us by b Rom. 6.15. to the 20. Tit. 2.12, 13.14. imputation, the righteousness of his Son, and so eternal life; and then transforming us unto his likeness again, when we are first set freely in possession of eternal joy? This is enlarged by the persons to whom this is granted. To thousand generations. Which showeth, that the Lord in respect of us, setteth his mercy above his justice. But he setteth them forth by their fruits that be partakers of it. That love him, and keep his commandments. By love, he noteth, that this should be the fountain, from which, the outward obedience of this commandment should spring; so that if we love not, delight not, in the parts of his worship, because in truth we love him and his glory. These things are abominable. joh. 14.23. His commandments. Here, as iniquity, was put for the spiritual whoredom against this commandment, so commandments are put for the several parts of obedience in this precept, as the circumstance of the place doth show, by which we see all good intents are shut out. As they have been severely punished of the Lord. Deut. 4.15. Esa. 30.21. 1. Chro. 15.13. & 2. Chron. 13.10.11. Hitherto of that commandment which hath prescribed us the several parts, or outward means which we must love, desire, etc. in his worship, which we give him. 3. Command. In this commandment as afore, we must consider, first the precept, than the reason. The precept is, Thou shalt not take the name of the Lord thy God in vain. Take, that is, make any use: for the word signifieth to take up, or lift up on our shoulders. The name of God is his memorial amongst men, which being in his titles, most properly is given to them, whether drawn from his nature, as jehovah the Lord, or his properties, just, holy, merciful. etc. The God of Abraham, jacob, etc. Exod. 3.15. Hence, because the Lord in excellency is remembered in his works, by likeness they are called his name. Psal. 8.2. 2. Chro. 6.32. Much more his Gospel. Act. 9.15. His Sacraments. Mat. 5.6. Also true prayer is the honouring of his name, and evil the profaning of the same. Gen. 4.26. Mal. 1.11.12. Therefore here he comprehendeth all these, and forbiddeth to use vainly; that is, unreverently, rashly, falsely, or hypocritically, lightly or unprofitably: all which are uttered by the Hebrew word: so that by the contrary, here is commanded to know, allow, love, desire, & practise the true use of God's name, in all the outward means of his worship, by being prepared reverently to take it up, by bringing the proper affections in the use of it, and by shooting at that most profitable end, which he hath appointed for every one. All which we must consider in every of them severally, & first in those things, which having imprinted his name in them, he hath given us, and those which are directly attributed to him, his titles, and works. His titles according to the double use of them, simply, or in an oath, hath double caution set down in the word. In the simple use, we must be prepared either by premeditation, or else by some occasion going before, which doth stir up the several affections of the heart in the use of them. Rom. 9.5. 1. Tim. 4.17. 2. Chro. 24.22 Here is forbidden the usual taking up of the titles of God, not having our affection prepared to the reverend use of them: by any of these means the proper affection here, must be according to the title & use of it, as in the example of Zach. 2. Chron. 24.22. Being led by the occasion of their unjust and unmerciful dealing with him, had a full persuasion, and feeling of the sight and justice of the Lord, and so made use of that glorious title, the Lord to terrify them, & bring them to repentance. The use of his titles must be either to set forth directly the honour of God: his nature, power, mercy, justice, etc. as Rom. 9 5. Tit. 2.13. Or to make profit unto men, either our a Psal. 3.4. & 20.8. & 118.12. 1. Chron. 17.27. Act. 10.33. selves, or b 1. Chro. 29.20. Luk. 1.28. Esa. 12.2. others, to be more moved with the feeling, of the c 1. Chro. 29.20. Luk. 1.28. Esa. 12.2. mercy, d 2. Thess. 2.8. justice, e Goe 17.1. power, f Exod. 3.15.1. & 1.10. authority of the Lord, in any weighty matter, to be strengthened amongst us. Here is forbidden the use of the name of God, when we have no such end, as we do commonly at every trif●le, if but unawares we let fall a thing, or when we utter some troubled affection, as Gen. 15.5. Or a falsehood is confirmed. as Gen. 27.22. 2 Sam. 16.8. Or in blasphemy. Levit. 14.11. When we use the name of God in an oath; according to the excellency of this duty, we must be diligently prepared by earnest and sufficient consideration of the person of the Lord, to whose judgement we must commit ourselves, of the cause, and matter whereabout we swear, with all other circumstances appertaining thereto. Eccle. 5.2. Gen. 24.5. Whereto appertained the ceremony of lifting up their hands unto the Lord, which called them to mind with whom they had in this cause to deal. Gen. 14.22. So sometimes they added, or put in stead of the creatures of life, heaven, earth, afflictions, or sufferings, not to give the honour of an oath unto them, which were abominable. Deut. 6.13. Esa. 18.18. 1. King. 8.31. Heb. 16.17. But to affect their hearts the more, with reverence of him, his glory, or power, or mercy, or justice, which were most sensible in those things. 1. San. 20.3. Mat. 5.34. 1. Cor. 15.31. To which, if the names of Idols be added, as it taketh away this use, so it is abominable. Hag. 8.14. Zephan. 1.5. Here is forbidden all carelessness rushing to oaths, without due consideration, yea, though the causes be just. Eccle. 9.4. jer. 4.2. The second thing is, with all reverend behaviour in the action itself, to have a sincere and upright heart, as well in the fear of God to hollow his name, as to help the truth in necessity: which is called swearing in truth. jer. 4.2. The end is, to make known a very weighty truth, which cannot by any other means be so conveniently known. And this is to swear for a just cause. jerem. 4.2 Heb. 6.16. Here again is forbidden rash and common oaths, not taken up for such a cause, Eccle. 9.4. Mat. 5.34. False oaths, perjury. Lev. 19.12 Deu. 5.11. And thus much of titles. Now followeth of the works of God. For the works of God, any special preparation, besides that which is not general, I have not found. The affection, which is proper in the diligent consideration of them, is great reverence and sweet feeling of the glory of God, which any manner of way is found in them. Psal. 64.9.10, & 104.34. We contrariwise, either wholly neglect them as Esai. 6.12. or else in lightness, etc. in which sort we speak sometime of women, sometime of holy matrimony, yea, sometime of the joys of heaven, and pains of hell, making foolish and vain plays of these things. The use or end of all the work of the Lord towards him, to preach and set forth the power and glory of the eternal kingdom of God. Psal. 145.11.12. To us, that we and our posterity may better know, trust, love, and fear the Lord. Psal. 78.7. Deut. 4.9. But contrariwise, we never make any such use, but harden our hearts against all his works, both of justice and mercy, thereby declaring our palpable blindness in such light, Psal. 111.2. & 92.6.7. & 10.5. And thus much for the true sanctifying of the name of God, in those things which are directly attributed unto him. Now followeth the other, in the private exercise of his word, in reading, conferring, etc. We must be prepared in our hearts, by a great reverence of the most heavenly, most constant and profitable wisdom of the Lord for us, contained therein, Psal. 119.129. By a sure hope to find understanding in the plain light of the Lord, Psa. 119.130. Pro. 8.9. By an earnest prayer unto the Lord, for the true understanding, feeling, and practise of the same, proceeding from an hungry soul after these graces. Psal. 119.131. etc. Here is condemned our great want in all these things, which come commonly at all adventure, without any due consideration of this most holy exercise, in the reading, conferring, etc. itself, we must draw our whole soul to mark, weigh, and attend upon wholly, which is set forth by lifting up our hands unto the Law, to meditate in it, by searching & turning etc. Psal. 119.48. Also a bowing down to look unto it. jam. 1.25. Psal. 119.15. To incline our heart to understanding, to cry after wisdom, to search for it as for hid treasure. Pro. 2.3. Here again our great coldness, wavering minds, and multitude of other like infirmities, is condemned. The end is, that we may apply all unto ourselves, examine our hearts by it, and so in calling on the Lord, wholly to endeavour ourselves to put it in practice. Psal. 19.26.27. and 59.60. Prov. 2.1. Here is condemned the profane abusing of the same, in jests, plays, etc. Pro. 13.14. In the order of the Church, as the means are more glorious and excellent, so we must prepare ourselves more earnestly on every side. Eccle. 5.1. To the Lord, in the person of the Minister, whom we must receive as the Lord. Rom. 10.15. 2. Cor. 5.19.20. speaking his word truly, Deut. 18.18.19. a 1. Thess. 5.12. Or admonishing, or b Deut. 17.10.11. interpreting, or c Mat. 18.17. censuring, In themselves, that they sift their hearts to receive with pure affection, the true use of them severally in the exercise itself, reverently behaving ourselves according to the nature of it, and in our hearts to feel the power and force of them: afterward also, to use all this to the several profit and end for which these are ordained, as we will show in some of the principal particulars. In the exercise of the word preached, being the way to open a Luk. 14.27.32. truth to our judgement and understanding, to b Rom. 10.15. & 12.8. Act. 26. plant it, and to root it in our hearts and affections. We are commanded to put away all other things out of our mind, and all superfluity, or malice, or filthiness whatsoever, and be ready & swift to hear, yea and to receive the word of the Lord by his minister, his husbandman is ready to engraft in our souls. jam. 1.18. Luke. 8.18. In the action itself, we must with all a Psal. 78 1. attentiveness so give our heart, as we must have a present b 1. Thess. 2.13. touch and feeling of those things which are delivered, that c Nehe. 8.8.10. and 13. Act. 2.37. The use afterward is, by repeating, examining by the scripture, and applying to bring in promises we may rejoice, receive comfort and strength: in his threatenings, we may thoroughly feel our own estate & misery, and so be humbled for the same, to practise of life & conversation. 1. Thess. 5.20 Acts. 17.11. a Eccl. 5.1. Exo. 19.9. In the preparation, is forbidden the great looseness, & carelessness of men, once to think about what they are, b 2. Cor. 10.5. the unreverence & little regard of the mighty furniture of the Lord in his servants, c Act. 2.13. 1. Kin. 21.20. yea & sometimes the captious, proud, stubborn, & malicious purpose in hearing. In the action itself, we see by that is forbidden, our heads full of other matters, running upon our profits, pleasures, etc. the great hypocrisy of many, who taking some delight in the thing outwardly, have no true feeling wrought by it, when they hear, Ezec. 33 31.32. The brawny and fat heart, which being never a whit moved, never or to small purpose repeateth, examineth, apply, or practiseth, Ezec. 33.31. Zeph. 2.1. 2. Sam, 12. Mark. 6.20. In the Sacraments, the preparation is an examination of our faith in Christ, 1. Cor. 11.28. job. 1.5. of repentance. Esa. 1.16. & 66.2. specially also in reconciliation of our brother. Mat. 5.2. Here great ignorance, slothfulness, blockishness, which without all awe & reverence, to presume to partake the same to our great judgement. 1. Cor. 11.28. Gen. 4.5.7. In the action or work itself, we must feel a most sweet & sure confirmation of our faith, of receiving of jesus Christ with his wisdom, righteousness, sanctificaton & redemption; that by the lively feeling of this, we should be throughlie inflamed, to give praise & thanks unto the Lord, with the Church. Mat. 26 30. The use is, after all temptations to receive comfort & relief by them, Psal. 51.9. Of one correction, for the rest, as of excommunication: the preparation is by the authority & majesty of Christ, the action a fearful sentence with majesty, justly pronounced, the use for the slaying of the flesh, that the spirit might be saved in the day of the Lord. 1. Cor. 5.4. The reason followeth: For he will not hold him innocent, that taketh his name in vain. That is, he will condemn him, as S. james and S. Paul write, the one against rash swearing, & the other of the abuse of the Sacraments interpreteth; Above all things swear not my brethren, etc. lest you fall into condemnation. jam. 5, 12. 1. Cor. 11.29.34. 4. Command. Hitherto these precepts, which command duties in the worship of the Lord, which we own every day unto him. Now followeth that duty, which one day in seven must be given unto the Lord, in the sanctification of his Saboth. Remember, So he seemeth to speak, because, when as this commandment was before given, they had neglected the same. The Saboth day to sanctify, that is, to separate it from a common use, and dedicate it to a peculiar & holy use unto the Lord. So the gold, the vessels, etc. were said to be holy, & dedicated for the holy use of the temple, & might not be given or put to any other use: To sanctify a Saboth therefore, is to call ourselves, not from our own sinful ways, which we must do eeverie day, but from our honest and lawful callings, that giving ourselves to godly and christianly exercises of our faith, we may be strengthened in the ways of God, and so in thought, word and deed, consecrate a glorious Saboth unto the Lord. Therefore it is called the Saboth of God. Exod. 20.10. & Leuit. 23.3, He calleth it an holy convocation; that is, dedicated to holy meetings. So Esai 58.13. Hereby is confuted their opinion, that take it a Saboth kept, if they rest from their labours, so in the mean time they labour in plays, dancings, vain songs, & interludes, etc. as though the Lord had called us from our profitable labour commanded, to displease him in these vanities. Again, others also, who if they be better than the former, abstaining from those things, have notwithstanding their heads, hearts, and mouths, so full of worldly things, as they do not indeed perform the truth of the Saboth, when as it should be kept as the rest of the Law, not only in action, but also in the thoughts of the heart, & words of the mouth. Esa. 58. Amos 8.5. But before we come to the proper and peculiar exercises, we will set down reasons, that prove it perpetual for the Church in this world, to have one such day in seven to be dedicated unto the Lord, that so we may have the use of it in our conscience, and of the ceremony ceased I will speak in the end. First, because of the covenant of the Law, which biddeth us do, & so live thereby, driving us unto Christ, Rom. 10.5. There are ten parts, called ten words or sentences, of which, if we take away this, there will be but nine, Exod. 34.18. secondly, if Adam being in his soundness, because his mind not being infinite, could not do his a Gen 2, 3.15. work, b Gen 2, 3.15. & praise God, pray to him, meditate in his creatures, of his wisdom, mercy, etc. had need for that purpose, wholly to give himself over more fully, than he did by times in other days once in seven days; how much more, having in us so much ignorance, hardness of heart, etc. that we might help our weakness, & grow forward? Thirdly, when this was a piece of the image of God in him, that he did not only those daily duties, after mentioned together, with tilling and keeping the garden. Gen. 2.15. every day, but was further able, one whole day, in soul & body to give over himself to the former Saboth, exercise of praying, praising, etc. Either we must not know, and not be borne again to this piece of excellency, or else we must have this peculiar commandment to humble us, & in this point to drive us unto Christ, afterward also, be a rule and square unto us of the same. fourthly, the Apostles in taking this day, and giving it the name of the lords day. Apoc. 1.10. as before that was called the Lords Saboth and ordaining public exercises, Act. 10.7. and private, 1. Cor. 4.2. As they did show, that in the particular seventh day, it was ceremonial: so in the common necessity it was perpetual, according to the foresaid equity. Last of all, as Calvin saith unto the Papists, of the second commandment, who also said, that was ceremonial and abolished. As long as we feel the grossness of our nature to invent false worship, framing Images of God, so long that must remain to humble us: even so, as long as we do feel our corruption, in accounting the Saboth unpossible, and so omitting & profaning it, so long we will hold it to be perpetual. Now, the lord to help our infirmities, hath given us variety of profitable exercises to be occupied in, & to recreate us as it were in another, being weary of one. They are either Public, Private. Nehem. 8.5.13. Public, is to join with the Church from the beginning to the ending, in the hearing of the word preached, in praying, and administering of the Sacraments. Eze. 46.1.2.3.10. Nehe. 9 Esd. 3, Act. 15.20.21. & 17.2. & 18.4. Luk. 4.2, 2. King. 4.23. Private exercises are for ourselves to increase godliness, or others their comfort. Nehem. 8.13. Of the first sort are, rejoicing in the word received, and profiting by that. Also meditations, conference, etc. on the works of God, that so we might not only by doctrine, but by experience be taught, and so be brought to greater feeling, as is commanded, Deu. 5.20. For others, we are commanded duties of love, in relieving, & comforting the needy, aswell bodily by our help, as spiritually by comfort & conference out of the word, edifying one another in our most holy faith. 1. Cor. 14.2. Mat. 12. In these things our contempt & neglect, both of the mercy of the Lord, who hath ordained so many good means to increase our knowledge, our feeling in the faith & good works: his wisdom, who having regard to our weakness, hath given us such great variety, that always being weary of the one, we may breathe ourselves in the other. In this as in the rest, and the commandment going before, we must have the sins forgiven in the son of God his obedience; here, Luk. 13.10. to the 18. verse, Luk. 13.4.5. In him also, we must receive power with this former grace, to die unto this sin, and rise unto this part of obedience. Now followeth the reason, whereby he doth both make plain the obedience, and allure us unto it. He allureth, because he giveth this equity perpetual, that seeing in six days, we may do all our work, which is necessary for the maintenance of this life, and provision of our families, which is declared by these oppositions in the 9 and 10. verses. Six days thou shalt work, but the seventh day is the rest, or Saboth of the Lord thy God. In six days do all thy work, in the seventh do no work, but of the Saboth. Math. 12.5. The Saboth unto the Lord, Here, as in that afore, are the Papists confuted, who ordained Saboths' to saints & Angels, a worship due to the Lord only, who also took away this liberty of six days wholly, & too often. No manner of work, except for frugal necessity, of putting on of apparel, of meat, drink, etc. which must be as means to help and secure the weakness of tender and old age, the strength of strong men in this exercise; who if they should ordinarily abstain on that day from these things, it would make them much unable to accomplish that work of the Lord, and so it is expounded, Luke. 13.15. Wherefore that of Exod. 35.3. was a rudiment ceremonial, whereby they were instructed to the reverence of the same, when as otherwise they might do great things. This is further declared by a distribution of the efficient causes. Thou, nor thy Son, nor thy Daughter, nor thy Servant. By which we see, we do not rightly observe the Saboth, except all within our gates, that is, our authority, (so called, because they bond the proper place of every man, where he exerciseth any authority) do likewise sanctify the same. The second reason, is drawn from the example of the Lord himself, the more to allure us and move us, who contend to come near the excellent: So Christ gave an example for us to follow. For the Lord made heaven and earth in six days, but the seventh he rested. By that seventh day, he pointeth out the jews Saboth, the seventh from the creation, to the which day they were never precisely tied, because being the seventh, it carried a note of perfection, and so did shadow out the excellency of our rest under Christ, Heb. 4.20. And therefore, because that was ceremonial, that proper day was pointed out to Adam. Gen 2. Whereas if this had not been ceremonial, he had not needed, because the moral equity of one in seven, was written in his heart, as above hath been noted. And thus, as it was a figure of our sanctification and adoption, it was not a piece of the first Table, but rather general to the whole Law, and therefore in that respect is abolished. Col. 2.16. The end of the first Table. All Glory to the Lord. THE WHOLE DOCTRINE OF THE Sacraments, plainly and fully set down, and declared out of the word of God. The place out of which we will draw the general doctrine of both the Sacraments, is, 1. Cor. 12.13. For by one Spirit we have been all baptised into one body, whether Iewes, Greeks, or servants or free, and all have been made to drink into one spirit. The general declaration of a Sacrament drawn hence. A Sacrament of the eternal covenant, is a public & faithful work of the whole Church, wherein by the Ministers putting apart by the word and prayer, to an holy use, a visible sign, ordained of God in the order prescribed, by his delivery, and their receiving of the same; the holy Ghost doth offer and represent lively unto all; but more surely apply to the due receiver thereof, the offering and giving of God in three persons, and the Churches receiving of Christ crucified, & the covenant concerning justification, & sanctification unto eternal life, fully ratified and confirmed in him. Notes which show how every part, is gathered out of this place, with more full confirmation by conference of the Scripture, which declareth the true use of every point. [A Sacrament of the eternal covenant] so called, to put a difference between other signs, as the Rainbow, laying on of hands in ordination, & other such signs, so called of old, Gen. 17.10. & doth seal up the same, Rom. 4.11. 1. Cor. 11. [Is a public] that is, to show the nature & true reverence of those works, because these are not at any time for one, by one, or concerning the dignity of one, as appeareth by this that is said here, All have been baptised into one body, all made to drink into one cup. Which showeth, that it is a work of a public nature, of public fruit and privileges to all, of public profession of the same, and therefore in regard of the dignity & reverence of it, to be publicly ministered with the prayers of all, and for the profit of all: so for this end Circumcision was ministered publicly, and they came together to it. Luk. 1.59. & in the Supper they continued together, Act. 2.42. It should be in the Church, not at home in the house, 1. Cor. 11. Therefore, there were convocations in the Passeover, Exod. 12.6.47 Act. 2.42.20. Chap. [And faithful] This is gathered, because it is said, by one spirit we are baptised into one body, and made to drink into one spiritual drink, all which is done by faith, by which he doth dwell in our hearts, Ephe. 3.17. john. 6.36. So in Baptism. Gal. 3. As many as are baptised, have put on Christ: by faith we are the sons of God. This is plain in those who receive, being of discretion, that make profession of their faith, Act. 8.36.37. & Mark. 16.16 Now in the baptism of infants, the Ministers ought to have faith in this work, the parents who offer the children, in regard of the covenant of God made to them and their seed, Gen. 17 7. Act. 20.29. the Church even with their prayers to God, & witnessing, do work with faith: and last of all, the child, when he cometh to discretion, shall have comfort by it: only, if he die, the spirit of God doth work the effectual knitting of him to the body of Christ, by a secret working, as it pleaseth him, in steed of that faith which cometh by hearing. Therefore he saith, that by one spirit all the members of the Church are baptised into one body, etc. which is so general as it comprehendeth infants, who have not faith. Of the Supper of the Lord there is no doubt. This doth teach us, first, that faith is not secure, but careful to nourish and uphold itself by these means, when infidelity neglecteth it. Act. 8.36. Rom. 4.11. Esa. 7.13.14. secondly, that it is not the outward work that will help, unless faith and the holy Ghost work inwardly, not the washing away of the filth of the flesh, but in that a good conscience maketh request unto God, through the resurrection of Christ. 1. Pet. 3. & so the Papists are confuted, that say, that the work wrought outwardly in itself, doth give grace: for as the word profiteth nothing, unless it be mixed with faith. Hebr. 4.2. so it is with the visible word, which speaketh to all the senses, as it were. [work] So it is called, because it is not only a sign, as a Rainbow, but a work, wherein the Minister hath his part, in declaring or preaching, praying, etc. & the people theirs, in joining with him: not water only, but washing: not bread only, but giving, taking, eating, etc. Which is, because the Lord would have the inward man more effectually moved, when not only the ear, but the eyes, hand, feeling, and such like instruments of the outward man, are effectual instruments of the holy Ghost to work withal. [The whole Church] This is added, to show that this appertaineth not to all, but to the Church only, none ro be baptised, but those that are holy, 1. Cor. 7.14. and which are in the covenant: none meet for the Supper, but which know and believe according to Christian doctrine, 1. Cor. 5.11. and to such belongeth that saying only, Which are Citizens, and not strangers from God. Ephes. 4.11.12. and therefore, these holy things must not be given to Papists, profane and wicked persons. 2. Chro. 35.6. Act. 8 36. Not to dogs, Mat. 7.6. Secondly, it is added to show, that not the Ministers alone must work here, but the Church with him, in witnessing his work, in approving the same by one spirit of grace; by consenting in prayer & thanksgiving, for which they are said to do the works of the Sacraments, Luke. 1.59. 1. Cor. 11.5. In Baptism, they receive not only comfort by remembering of the same work in themselves, but also as no member is cut off by excommunication, but in the presence of all, with prayers and consent of Christ's spirit in all. 1. Cor. 5.4.5. so it behoveth, that by the proper consent of the spirit of God in all, the party to be baptised, be solemnly received, and the whole Church to be assured by that work, that he is a fellow heir, to be partaker with them in the communion of Saints, and to whom they ought to render the same; so that this is also one good & sure ground for which they ought to be present. In the Supper likewise, when God calleth all to a banquet why should any be absent which have faith & repentance, Act. 2.38? Why should they not show that they are one body, because they eat all of one bread? 1. Cor. 10.17. Wherefore the general body of the Congregation, if they may, or as many as may, aught to be present, and in the Lord's supper to be partakers. [Wherein by] In the whole Sacrament there are two parts: the one the outward work, set out by itself, the other the inward and spiritual work set out by itself: & both these, as they answer one to another, so are they set down in this place; in both there is the person authorised, to put apart to that use, to offer, to give & to receive. In both, there is the thing rightly put apart, offered, given, received, & applied to his proper use. The persons without, is first, God his minister, authorized from him by his Church; his works are to put apart, consecrate, or dedicate to that holy use, by opening the covenant of God, by praying for his blessing promised to these creatures, by giving thanks for the blessed work of that action. Also to offer & deliver aright the creatures, the water to wash with it, the bread to be eaten, the wine to be drunk. Secondly, the persons without, are the whole Church, joining with the Minister in prayer, in quickening their faith by the covenant of God, beholding the former works of the Minister, & ratifying them in their hearts: And last of all, by receiving and applying, or having applied aright the visible signs. The persons which are inward, is the giver, one God in three persons; who by this visible word in the Sacrament do offer, give and apply the inward matter set forth: And also the said Church, being inwardly strong by knowledge, faith and repentance, do with joy receive that which is offered unto them, applying it unto that fruit for which it was given. The outward matters are the creatures ordained of God, sanctified by the especial word & prayer, and so ordered in outward manner, as water to wash, bread to be broken, wine to be drunken, as is prescribed: their fruit is to represent to the eye, ear, feeling, etc. Secondly, to seal up & be an instrument, more certainly to apply, for although it doth apply no more than the word preached doth, neither by other inward gifts than the working of the holy Ghost by faith, yet because the instruments are more, & in the work God hath sanctified more instruments in his creatures to our seeing, feeling, receiving, etc. they do more provoke faith kindle faith, strengthen faith, to the receiving of Christ. The inward matter is jesus Christ crucified, who was sealed up & consecrated by the father himself, and the holy Ghost: yea, by his own prayer to the work of our mediation, neither is he here barely offered, but offered, given, and received, as the ratifier of the whole covenant of God by his death; especially to justification, & so full redemption for ever: He must therefore be so seen here, so received here by faith: being received, so applied, as we may feel these fruits conveyed to us from him, & this is the whole substantial order of Sacraments, set forth at large, and now followeth to be proved and applied to use. First therefore, that there are these two principal and substantial things in the whole nature of the Sacraments, it is most plain, when he saith, Ye have been baptised into one body, you have been made to drink unto one spiritual drink: Lo then, not water, but washing: you have been washed, and then, so as ye came to be one body in Christ, to communicate in all his benefits, and so you have been made to drink outwardly, but therewithal and thereby, as by an instrument, the spiritual drink is delivered out of Christ. Now to come to the particulars, that the Ministers of God must be the first outward person, here it is plain: for when the very nature of washing or giving drink, doth require a person to wash, and to give drink: a holy washing doth require a holy person, to put a difference between this washing and all other washings, and giving drink. By holy, we mean that which is in a peculiar manner, authorized & blessed from God, (though the Minister peradventure be of an evil life.) Mat. 23.25. Secondly, when as the being of this work dependeth upon the delivery of the word from God, having his authority, which is solemn, as Paul saith, Ephe. 5.6. by the washing of water through the word, the Minister being only called of God, to be his Ambassador, to be in steed of Christ, to beseech us to be reconciled unto God. 2. Cor. 5.20. It remaineth that he of necessity be required. Thirdly, seeing they only are the disposers of God his mysteries, they only can preach & minister the Sacraments. Fourthly, as the firmness of the seal standeth not only in the print or form it maketh, but especially, that it be set on, by one that hath authority thereunto: It is therefore much more in this case. Lastly, as there is inwardly considered, not only the thing given and received, Christ, but also faith, that eateth it given, and doth receive from him (unto whom this honour properly belongeth,) even one God in three persons, especially, in jesus Christ God and man, and to take this as offered from another, is to deny God: so in the outward work, which must fully answer to this, is required, he who beareth God's person in this work, and therefore can only consecrate, offer, and deliver with authority, the outward thing which answereth to the inward matter: So that to receive it from another, is to deny God's ministery, and to give the glory of it there, where he hath not given it, and to deprive ourselves of this comfort, that our heart may say, God's solemn voice speaketh, his solemn hand offereth and giveth, which is here the lively stay of our faith. And this is that that S. john Baptist urgeth, Mat. 3.11. I (Gods minister) baptise you with water, but he that cometh after me, shall baptise you with the holy Ghost. Where we see, he plainly layeth together, and compareth sacramentally himself as God's Minister, representing Christ with the Father, the Son, and the holy Ghost, who do inwardly wash and baptise: & his outward washing with Christ's inward washing. Now, that his works are to put apart or sanctify, by declaring God's ordinance, by praying for his blessing, & by giving thanks, is plain, not only because that is required of every one who giveth ordinary food to his, but especially, because these creatures, having no natural properties given of God in them, to work such an heavenly work of representing & offering unto all truly, & applying unto the faithful jesus Christ: it must needs have this property from the word of God, it must be received by prayer, acknowledged with thanksgiving: otherwise, how should it come, if the word gave it not? and how given by the word, if by him not asked and conveyed? & how can the assurance of this be witnessed to the glory of God, but with thanksgiving? & who is here the common mouth of God and the Church, but the Minister? Therefore he saith, the washing of the water by the word, Eph. 5.6. Therefore the bread of blessing which we break, & the cup of thanksgiving, which is it thus blessed, is the communion of the body & blood of Christ, 1. Cor. 10. and not he that eateth that bread, but he that eateth this bread: that is, thus blessed and made holy, etc. eateth and drinketh his own damnation. And here we must learn against the Papists, that it is no magical witchcraft, which by the virtue of one word murmured in an unknown tongue, clean abolisheth the natural substance of things, but it is the plain & fruitful declaration of the promise of God, and his institution, which (with their prayers) doth give these creatures another property than they had although they keep their former properties & substance still, even that they might be such instruments as have been spoken of before: So we do not (as they bely us) put no difference between these creatures, thus dedicate to God's service, & others: We do not deny a change, only, we allow that change which is according to God's word, & hath fruit and commodity with it, that is, that it doth not only now nourish or wash the body, but is an effectual instrument of farther and more excellent things unto the soul. Here also we must further note, that although this dedicating of the creatures to their use, only be required of the minister, as that being of such necessity, as if it be omitted, it destroyeth the Sacrament, yet the Lord requireth a further thing of him in regard of the greater glory, beauty, power, etc. of this whole work, which is the lively preaching of his word. For when the right order of the Lord hath been kept, the Church hath not been wont to shut up her solemn prayers, without this work: So that Solomon saith of his time, When thou goest into the Temple, look unto both thy feet, & be more ready to hear, than to offer the Sacrifice of fools. Pro. 15. We see it hath been a custom from old generations, that every Sabbath when they prayed, and Moses was read, there should be preaching in their Synagogues: and the Apostles have observed this. Act. 2.42.46. We must not marvel then, if in this solemn work, when the outward things are more effectual, by the understanding of the word, this be required very straightly. As I said before, it hath been the continual order of God's Church: therefore in the Passeover, the first day, & seventh day, were days of holy convocation or assemblies, wherein we have showed this work was observed, & may further appear by Nehem. 8.14.15.16. Therefore, when the Apostles celebrated Baptism, Act. 8.12.38. & Act. 9.17. & 10.16.15.32 And when they celebrated the Supper instituted by Christ. Act. 20. this order was observed. And S. Paul expressly noteth it in john Baptist, that he first preached, that they should believe in jesus Christ that was to come, and they hearing it, were baptised, etc. Act. 19.4. Where we may note also the duty of the Church, which ought to give especial good ear & heed, to hunger and thirst for it, and to be quickened by it. And this plainly meeteth with a common error, that many desire often to come to the lords Table, but care little for the preaching of the word of God; which is as great madness, as if one should look much upon the sealer of certain writings, but never care to know the conveyances of estate, the covenants and several bonds, contained in them, the way how to come to the possession, ratified and sealed up by those seals. The Ministers other works are, that he must offer, deliver, and apply, according as is prescribed, the outward creatures; so that the water he must apply to washing, the bread he must deliver to be eaten, not to be worshipped, kneeled unto, etc. So that herein they must keep the order which they have received from the Apostles, as they received it from Christ: Therefore we see the Apostle 1. Cor. 11. shutteth out all abuses in the Church of the Corinth's, with this reason, that which I received, I delivered: and that which is grounded on our Saviour his commandment, Do this, teach them to observe whatsoever I have commanded, Mat. 28. in the end. And therefore, here all additions of new signs, especially of crossing, spittle, milk, salt, oil, of new actions as lifting up, adoring, sacrificing, etc. do all abominably pollute these holy sacraments of God, whose whole honour is, that they remain unto the Church of God, in that simplicity he left them. And when no action here is worth any thing, but by reason of God's word, which is sanctified to a profitable use, and made an instrument of the working of the holy Ghost: it followeth, that to bring in such additions of orders with their significations & uses of the outward parts of the Sacraments, is to command the holy Ghost to be at our beck, to bless our instruments, etc. which is to make ourselves, at the least equal to him in wisdom, clean contrary to that in Nomb. 9 We should not follow our own ways & eyes, after which we go a whoring. The other outward persons are, the Ministers and the whole Church, who must join in prayer, quicken their faith by consideration of the covenant of God. For God hath not prescribed the former works of the Minister, that the Church in them should be idle: which we may understand even by this, that the Scripture giveth the work of prayer, prophesying, sacrificing, and so now of administering of the Sacraments unto the Church, because in the prayer their hearts join, in the opening of the ordinance and covenant they are taught, and in remembrance they are confirmed, their hearts allow the work. In the action about the creatures, they make their use: in the putting apart the water, they behold the blood of Christ crucified, yea himself, & all his deserving put apart, as for a fellow member, so for themselves and their baptism received long ago, now cometh fresh, & quickeneth a fresh; for as the scripture teacheth us, the fruit of that work is not to be for a time, but daily, Rom. 6.1.2.3. So no doubt, when our hearts join in this work, one for another, it shall be than very fruitful unto ourselves. In the parents this is yet more, who receive after a sort the covenant of God, specially concerning one part, ratified in the flesh of their children. In the supper all this is more lively to all, they ought to have their faith stirred up, provoked, confirmed, etc. by the putting apart of the creatures, by the breaking, noting out the bruising (as Esai saith) of christ for our sins. The use of the delivering, receiving, etc. hath already been spoken of, and shall be further hereafter. Here therefore, especially we must take heed, that we account not ourselves free, to lean our minds to other matters than are done of the Church, till it come to us. And thus we have seen the outward persons, with the inward answering to them, as hath been touched in the particulars: God to his minister, & the inward matter to the outward in the Church: their works also have been considered in part. Now the matter followeth, which are the creatures of God, put apart for that work which he hath ordained: as water put apart to wash, bread & wine put apart to nourish, refresh, & make glad the heart of man. These having fitness in them to that work, can even provoke us to the right use of them, as in the Euneuch, to desire to be baptised as soon as he came to the water: in those to whom Solomon speaketh, Pro. 7. who ought to be provoked, when wisdom hath made ready her wine, and furnished her table. Now these instruments are outward signs, being so set apart by the Minister, as is afore declared, & being prepared, offered, delivered, & received, do lively represent and offer to all, and seal up the true believer by faith; God offering & giving, & the Church receiving of Christ crucified, & the covenant of God, & all the promises of the same ratified in him unto eternal life. Here first we must consider, the proportion and relation of the outward matter, & the application of the same. The signs or outward things have relation unto Christ crucified, and the covenant of God ratified in him: so the water, which is a matter apt to wash us, doth hold proportion with Christ, who is apt to wash and cleanse us, 1. Cor. 6.11. So the bread and wine being matter fit to nourish us, have respect to the flesh & blood of Christ crucified, spiritually & fully to nourish us, as the words of the institution declare: This is my body, this is my blood, and the bread which we break, is it not the communion of the body of Christ? We are made to be baptised into one body, & made to drink into one spiritual drink. Then the offering & delivering of these signs, hath respect to the offering and delivering of the things signified and noted before, by one God in three persons. For as we are in baptism baptised unto the name oh the Father, Son, & holy ghost, so to be (as shall appear) in and by Christ the spouse, children, & household servantes of God: so this one God in three persons, must offer & give jesus Christ, God and man unto us, which is set forth by the Minister, who beareth their authority, and doth perform this outward work, which hath relation to the inward. So the Son is said. Math. 3. to baptise with the holy Ghost, when he by the holy Ghost, doth apply himself as he is God & man crucified, to wash, etc. Neither can the Father possibly be shut out, who by the son through the holy Ghost worketh, as they are one, & as his work is especially noted, Col. 2. & all three jointly. Tit. 3. are comprehended for that work in baptism: the like is to be said of the Supper of the Lord: for the Father hath sealed up the Son, the true bread from heaven, and doth teach us, draw us, and give us it, and power to receive it, both in the word and Sacraments. And the Son also giveth his flesh to be meat in deed, and his blood to be drink in deed, both in the word alone, & also in the Sacraments, joh. 6.27.32.37.40.45 46.57. Which place is not proper to that given of Christ in the word alone, or in the Sacraments also, but common and general to both. Now as the outward offering and giving, hath relation to his inward, so also the outward receiving or having applied, hath relation unto the inward. So in being baptised, we are said to put on Christ, to be washed with him, Gal. 3.27 So in taking and eating the bread, we are to receive and turn to spiritual nourishment jesus Christ, and therefore it is here said, that we are all made to drink into one Spirit, that is, into spiritual nourishment out of Christ. And this is the true relation between the inward & outward matter, with the applying of the same. Now we must consider the effects or working of the holy Ghost, by outward signs, in regard of the inward matter, to which they have relation. Where first it is to be noted, we speak of the holy Ghost, to declare that God hath not given the effects and workings following, to these instruments, as faculties or properties, which are naturally in them, as that water should aswell by force inherent in it, wash our consciences from dead works to serve the living God, as it hath virtue to wash our bodily filth away, and to cleanse us; but only that God hath chosen them as his instruments to work by, not by any property in them, but by virtue which the holy Ghost doth work by them, so that as Paul saith of the ministry of man generally, Paul is nothing in planting, nor Apollo in watering, but God which giveth the increase The same must likewise be understood, especially of the Sacraments. And therefore it is said, We are baptised into one body by one Spirit: So that indeed the whole cause, that in Baptism we are set in the body of Christ, is from the holy Ghost. Therefore it is said, john doth baptise as the Minister with water, but Christ as the Lord with the holy Ghost. Mat. 3. Therefore, all this working of the inward graces, is given to the holy Ghost. 1. Cor. 6. Tit. 5.5.6. And so Paul showeth, he was exhorted to wash away his sins in Baptism, with calling on the name of God, who only should work that work. This being learned against the Papists, we may know that the work of the Sacraments, cometh not from the very work wrought, but from God's Spirit working in and by the same, and that working, is by the work of faith in God's children. Now the effects of working, as they are seals: both which are distinctly noted of the Apostle as signs. Rom. 4.12. in that by their relation with the spiritual matter, they do lively set forth to the understanding by many senses, as feeling, seeing, etc. the inward spiritual matter, to which they have relation, the doctrine of the word of God being annexed: So the Passeover was a sign upon their hands, a frontlet between their eyes, that the doctrine of God might be in their mouth. Exod. 13.9. Whereby we see it is become a Schoolmaster by the word, more excellent than the word alone, that even the doctrine of God may be more lively spoken of. Now, it is not a sign only, to set forth & lively represent unto us these things by outward means, but also to offer from God in truth, all those benefits in Christ which are represented: for God doth not dally, but doth truly offer in his Sacraments, to all that are admitted unto them, all that which is there signified. And therefore it is said of S. Paul, That all did eat of that spiritual meat, & all did drink of that spiritual Rock, which was Christ. 1. Cor. 10.23. etc. Because all did eat that spiritual meat, which did offer unto them the spiritual Manna: all did drink of that Rock which did follow them, and was in show and representation, a true and very offering indeed of Christ. But some of them receiving only the outward signs, did neglect or refuse the spiritual grace so lively represented, and truly offered them. The second effect and working, which is only in the children of God, and those which are of discretion, by faith alone, doth seal up, that is, more surely, firmly, certainly, & comfortably apply Christ unto us, and all his gifts necessary for us, according to the covenant and promise of God in him. So that this use of the Sacraments is plain, that although Christ be bodily absent, yet he is truly & indeed by faith present, with all his benefits truly received, and so his communion & fellowship applied unto the true receivers. Only this is the difference, that in the word and by the word alone, our faith is wrought, we truly receive Christ by faith; but in these Sacraments our faith is quickened, confirmed, and increased, & so doth more fully, lively, and comfortably apply Christ and his benefits. Both these are very manifest in the Scripture. The first, that indeed Christ with his benefits, is in and by these signs, as by instruments received. For we are said to be baptised here into one body, that is, by baptism to be engrafted into one body: and have been made to drink into one Spirit: that is, one spiritual drink of the blood of Christ: so truly, and indeed Christ is put on, we are truly planted into him, his death, resurrection, etc. Gal. 3.27. Rom. 6.3. We are washed, we are saved, not by the outward work done, as the Papists imagine, not by putting away of the filthiness of the flesh, but by the answer of a good conscience, through the resurrection of Christ. 1. Pet. 3.21. So in the Supper it is most apparent, the bread which we break, is the communion of the body of Christ, so that we which receive, communicate Christ in & by these signs, as the whole order and institution shall make this more manifest afterward. Now the other points, that these are seals, not first to give, but more firmly, surely, and comfortably, to give and to apply, is plain, because in those of discretion, in baptism faith to apprehend Christ and all his benefits, is first required, as appeareth by the Eunuch: only in children remaineth some show of doubt, but seeing the Apostle saith, they are holy; that is, within the covenant of God, I am thy God, & the God of thy seed. Christ & his benefits in this covenant of grace doth belong unto them, that living, by faith it may be applied, or dying, the Spirit of the grace of God may work in them, as he knoweth how, and hath not revealed. And this they have before Baptism, even being alive, but not by any virtue of birth, which bringeth death, and that only in respect of original corruption: but by the grace of God's covenant, that if the tree be holy, so should the branches also. So then this is the proper work of the Sacraments, more surely, and strongly, and comfortably to apply, and seal up Christ crucified, and the covenant of God ratified in him to salvation. And thus much generally of a Sacrament: now followeth that which is gathered out of this general, which every one must do concerning the Sacraments. First, before this work is required, examination, after the feeling of sin, Act. 8.37. Act. 19.4. 1. Cor. 11. Then our acceptable knowledge of God in three persons, as of Christ his person, perfect God, and perfect man; his office to save his people, to be their Priest by his sacrifice, perfectly to reconcile & justify, to make also continual intercession, that our obedience, prayers, etc. may be accepted: to be their King by the government of his Church, to kill sin in them, to sanctify them, and to apply the whole matter of salvation, wrought in his Priesthood. After, of a true faith & repentance, that being in one body with him, he come aright to the Sacraments, & the imperfections, weaknesses, etc. may be supplied. In the work itself, by a right knowledge of the doctrine of the Sacraments, faith must work in every point, as hath been declared above. The use & end must finally be applied, that all the doctrine of God's good will, here in Christ sealed up, may be in our hearts, and so in our mouths, to confirm & strengthen ourselves & others, in all temptatations, both against justification and sanctification. Exod. 13. Psal. 50.7 OF THE DIVISION OF SACRAments of the covenant, gathered out of this place. The Sacraments are two Baptism. The Lord's Supper. THat these two only are the Sacraments of the covenant of God, appeareth by the declaration of a Sacrament, gathered out of this place, with which, none of the other five imagined of the Papists, can stand: for they cannot show us, that Matrimony is an instrument, whereby God doth apply Christ and his benefits, & this is not a common instrument of the common salvation, and benefits which all have in Christ. Orders only are proper to Ministers, and is not an instrument to apply any common grace of the Church, but to signify that which is proper to the Minister. And Penance hath not any visible sign ordained of God, but is only one fruit and benefit of Christ, which is sealed up in both these Sacraments, as shall more fully appear afterward. Confirmation is an invention of their own brain, taken from an apish imitation of the laying on of hands in the Apostles time, or those who received the gift of miracles, and therefore was proper to them. For Philip the Evangelist was above all Bishops, & yet could not administer it, But the Apostles, S. Peter and john, Act. 8. & this wholly to derogat from Baptism, as shall appear after. Neither doth there any Oiling agreed to this definition, which was not a public work, but a private: which was not for ever, but for a time whilst the gift of healing lasted in the Church, which was not of the covenant of God to salvation, but a temporal blessing, or at the farthest, if the party had committed any special sin, which was the cause of that correction, by being restored to health, he should receive assurance of the forgiveness of that sin: all which last of all, doth not apply to the worthy receiver, the benefit of health there promised, no not with them: & therefore by the former declaration, can be no Sacrament. Secondly, we gather this division out of this place, because the Apostle plainly maketh it: for being about to show, how that many are in one body of Christ, he proveth it by a full division of those pledges, both our being set into the body of Christ, & our nourishing in the same. Now, if there had been any other pledges, he would never have omitted them. Last of all, the effect or use of both these Sacraments here doth prove it; for when as we can have no more inward grace applied unto us than Christ, & that is first to be born in him, & to have all privileges of eternal life, and then after to be nourished in the same continually in him: both these being fully represented and sealed up unto us in these two, it followeth that Christ (who would have the fewest, but the best Sacraments that might be under the Gospel) would, nor did ordain no more. 1. Cor. 10.1.2.3. Exod. 12.48. OF BAPTISM. The place of Scripture. Mat. 28.19. Go therefore, and teach all nations, baptizing them into the name of the Father, the Son, and the holy Ghost. This place is taken to draw out of it the especial doctrine and declaration of the Sacrament of Baptism. Baptism is the first Sacrament of the covenant, wherein by the Ministers once washing, or baptizing in water, into the name of the Father, the Son, and the holy Ghost, there is represented, offered, and truly applied to the right receiver, his once settling into Christ for ever, to have fellowship with one God in three persons, for his glory, & with his Church; for partaking the washing of our new birth, & the benefits of Christ by the merits of his death; to hide, cover, and clean take away the guiltiness of our sin, and the merit of our righteousness and resurrection, to make us unblamable before his judgement seat, for justification unto eternal life; & by the power of the said death, to the kill and buriing of sin in us, unto righteousness for sanctification acceptable to God through Christ. THE first Sacrament] this appearth plainly, both out of the division going before, and also now by the doctrine of Christ, willing his Apostles to teach all nations: when they believe, he will have them strait way baptised, so we see the practice of the Church touching the same thing. Act. 2.38. Act. 10▪ in the end. The history of the Eunuch, etc. And it is plain by the effect or virtue of it. [By the Ministers once washing] That it should be the Ministers work, is proved generally in the Sacraments, and is plain here by the words of our Saviour, who speaketh to his Apostles, & giveth them the charge of this work, as dependent or hanging upon their preaching. This word once is added, as that which is gathered out of the institution of Christ, who willeth them to minister to every believer, baptism, not baptisms: who saith not of this as of the Supper, as often as you do this. Also according to the plain example of the Apostles, who would not have the members of the Church baptised the second time, as appeareth by this, that those who believed, continued in the doctrine of the Apostles, in communication, breaking of bread, and prayer, but not in being baptised. Act. 2. And also, that Paul finding those that were baptised of john, & had not received the gifts of the holy Ghost doth instruct them of the doctrine of Christ, & the baptism answering the same, & doth not baptise them again, but laying on hands on them, they received visible gifts of the holy Ghost, Act. 19.4.5. And the reason of this is, because it sealeth up our washing in Christ, our once being borne again, our once settling into the body of Christ, our once spiritual marriage with him, as shall after more plainly appear. [Washing or baptizing] Both are added, because washing is necessary to the Sacrament, and yet there may be washing without baptizing, as it doth signify in his narrow and strait signification, that is, a washing with a whole plunging of them in water. So then we must know, that washing is of necessity, because so S. Paul declareth the nature of Baptism, Eph. 5.26. The washing of water through the word: and that is applied in the word Baptize, used of our Saviour, which doth signify a plunging, to make clean and wash away the filth, and therefore, this is necessary, because of the proportion and relation it must have, with our spiritual washing of our new birth: Tit. 3.5. For the purpose of Christ is to set down before our eyes lively, in this outward bare applying of water, the applying of Christ unto us in our new birth: that as we know in washing, there is a being under the water, a soaking up of the filth, and leaving it behind: so this might be lively set forth in three things answering the same, in our justification and sanctification, as shall after appear: which was also most lively noted in that plunging before. Now in that it is added with water, that must needs be understood in the words of our Saviour Christ, as appeareth by the Apostle, The washing of water, etc. and in the words of john Baptist, I baptise you with water. And in Act. 10. in the end. He called for water, and commanded them to be baptised: and by the story of the Euneuch. And indeed, because nothing is apt to set forth the blood of Christ & his merits, which is apt to cleanse and wash us, but water which leaveth no filth: herein therefore we learn plainly, that Christ would lively teach us, and make us see and feel in his outward work, that same which is inward. That which is further adjoined [Into the name of the Father, the Son, and the holy Ghost] is that which pertaineth to the form of this Sacrament, that so we should be washed, that thereby it might be noted, we are segregated from the world, to have fellowship with one God in three persons, as a wife with an husband, which is noted by this, [into the name] that is, to bear the name, in being one with these three persons by faith, and by hanging on them for all government, blessing, etc. Whereof it cometh, that as the wife is called by the name of the husband, and to bear the man's name, or to have his name called on a woman, is to be a wife, Esai. 4.1. so to be into the name of God, to bear his name, is to be separated and dedicated to him as his spouse, to obey him and receive protection and nourishment from him alone in Christ, as Dan. 9.18. And Paul also saith, Into whose name were ye baptised? into the name of Paul? Was Paul crucified for you? & I baptised none into mine own name. 1. Cor. 1 For none was by baptism washed to bear Paul's name, to come as a wife in the Church to him, to have spiritual fellowship, nourishment, and government from him. And so this interpretation standeth the word (for it is the word unto, as 1. Cor. 10.) with the circumstance & conference of Scriptures; as also the Fathers their interpretation, to prove the Trinity of persons in one God, because every one is God, because we bear his name, look for our salvation, life, government, etc. as a wife from an husband. From these three persons, which are one God, and so we learn in this former manner of baptism, we are called from the fellowship of the world, of Satan, sin, etc. to have fellowship with God. Thus we see the outward part of this Sacrament plainly proved out of this place: Now it followeth that we come to the second, or inward part; that which is represented and offered to all, and applied to the true believer & receiver by the the outward work, as an instrument, as hath been declared before. The inward matter is, first, our once setting into the body of Christ for ever: then the end & fruit of the same, applied in this Sacrament. Concerning the first, although it be not here expressed, yet it is to be gathered hence, by the diligent consideration of the last words, & conference of Scripture: For when this word doth clearly say, We are joined with one God in three persons, to have all necessary benefits from him. And further, that we cannot know God, or come to him but by jesus Christ, joh. 17.2. That we cannot be his sons, but by him, Rom. 8.9.17. Gal. 3.26. That we cannot bear any fruit, except we be in him, who is the Vine, as john saith, chap. 15. That we cannot be justified and sanctified but in the name of jesus Christ and the Spirit of our God. 1. Cor. 6.13. that the washing of our new birth cannot be shed on us abundantly, but through jesus Christ our Saviour: therefore this is to be joined (once to God for ever) which must needs be, to be for ever once set into Christ: and seeing the other in baptism must needs be by the effectual applying of his benefits to us, we must needs be first in him, and therefore Saint Paul saith, Christ gave himself for his Church, that he might purge it, cleanse it, and might present it holy, perfect, without blame, spot, or wrinkle, by the washing of water through the word. Ephe. 5. Therefore we are said in Baptism to be engrafted into jesus Christ, Roman. 6.3. To be engrafted with him into the similitude of his death and resurrection. Rom. 6.5.6. Col. 2.11.12. We are said in Baptism to put on Christ. Gal. 3.27. Now it is said further, that we are set in him once for ever, because he that cometh to Christ once, he casteth him not away, john. 6.37. he shall never hunger. 35. he shall not be lost, 39 he shall live for ever, 50. And john saith of those that came outwardly to Christ, and the fellowship of his Church: If they had been of us, they had not gone from us. And this, as it is true of our setting into Christ, that it is but once in Christ for ever, by the immortal seed of God that dieth not, 1. Pet. 2. and by the eternal working of the Spirit of God, which nothing can break: for what shall separate us from Christ, when we are by his working adjoined unto him? Rom. 8. in the end: As this is true, and doth rightly answer to the sign, so is it in all the other respects of Christ's application unto us in this Sacrament. This outward washing being but once, doth seal up our once joining to God in spiritual marriage, that God finding us dead in our own blood, hath made an eternal covenant with us, that he will never turn from us, to do us good, but we shall be his people, and he will be our God: he will give us one heart and one way that we may fear him for ever; that it may be well with us and our children: and he will so put his fear in our heart, Eze. 16.8 jer. 32. Hos, 2. that we shall not departed from him: we have therefore the sum of Marriage once for ever, never to departed: so likewise, it is the seal of our new birth, by the spirit and water; that is, the holy Ghost; which as water cleanseth us and begetteth us again. Now we being born of God cannot sin; that is, be given over unto sin again. Whosoever is borne of God sinneth not, because the seed of God is in him, he cannot sin, 1. joh. 3. So Baptism, doth seal up therein our once bearing again in Christ by his H. Spirit, which shall remain for ever. And if we could clean fall from the grace of God again, we should have another bearing again▪ & another seal on the same: but because we are but once borne, and after nourished still: therefore we are once baptised, and daily receive the Lords supper. And this plainly by David, Psal, 51. who in his fall, thought much grace was hidden from him, so that he desired his heart might be created clean within him: yet he prayed God not to take his holy Spirit from him. Therefore by declaring plainly, that it was within him, even in his feeling. So we see in the incestuous person, excommunicated, and delivered to Satan, the end was, that the flesh might be destroyed, and the spirit might be safe in the day of the Lord. 1. Cor. 6. So that, as every one who is of the Church, is thought to be regenerate, so even in his excommunication, he is thought to have the spirit and flesh within him, though the flesh seem to have gotten the upper hand. Wherefore, this is a full comfort, which is sealed up unto Christians in the Sacrament, which maketh them take comfort in all temptations, and to assure them against the terrors and fear of conscience, to keep and strengthen them, that they have received the spirit to bear immortality: so that God's glory shall not die, but they have his power and his grace ready to defend them. And this confuteth the Papists their fantasy in their imagined Sacrament of Penance: who imagined a clean falling from grace, so that we have no comfort by baptism, seek a restoring in Penance: whereas (although every Christian risen from his fall, repenteth unfeignedly, & showeth forth the fruits) he did never fall from grace, neither needeth an outward seal, that he pertaineth to God's favour and love, & his merciful Covenant, because that hath been sealed up so in baptism, that it cannot departed, & the fruit and comfort of it doth remain after: for the Lord Christ jesus, doth extend it aswell to the time to come, as also the time past: he that believeth and is baptised, shall be saved. Mark. 16. And Peter saith, The baptism which now saveth us: speaking of those who were baptised. And Paul, 1. Cor. 6.2.3.4. doth plainly extend the fruit continually, to continue all dying to sin, and rising to righteousness. Their devise therefore is wicked, destroyeth the true use and nature of baptism: it maketh one to judge the grace of God and his favour is clean gone, & that a new birth (as it were) must be had, which discomforteth a man: whereas, if after a great sin, he see the filthiness and weakness of the flesh, with the horror of the same: he knowing that the grace of God is in him, will comfort him, strengthen him in repentance, hatred of sin, bringing forth the contrary fruits, etc. Neither this assurance, the root of all courage in temptations and will, to fight manfully against sin, doth pull away from us care to please God, and bring us to security, but doth strengthen us, and will make us nourish good works, as the fruits whereby we feel and are assured that God's seed is in us. Neither can any have a feeling of God's grace, when he shall be by this means encouraged unto evil. Thus we see the first point of being set into Christ: Now the fruits follow. First, that to the glory of one God in three persons, we seek to have fellowship with one God in three persons: and that is the point which is given us to understand plainly in these words: We are baptised into the name of the Father, etc. For (as we have expounded afore) this doth teach us, that we are consecrated, dedicated, and joined to God, that we may carry his name, as his wife, that we may have fellowship, as S. john saith, with the Father and the Son. 1. John. 1.2.3. That this one God in three persons may hold as his own, to be glorified in us for ever: which offereth such strong consolation, such great excellency to a Christian man, as cannot be expressed: hereby our profession is sanctified to God, that it may be acceptable. The next end is, that we may from this fellowship with God, have fellowship with the Church, in the benefits that God doth bestow upon the Son, & are sealed up in baptism. First therefore, let us behold this fellowship, & then the benefits. This fellowship is fitly expressed of the Apostle, when he saith: We are built upon the foundation of the Prophets & Apostles, jesus Christ being the corner stone, in whom all the building is coupled together, and groweth to an holy temple in the Lord, in whom also we are built together, to be the habitation of God by the Spirit: So that as we come by Christ unto God, so to his Church, that we may have fellowship with it, and in it, in which alone all we have salvation, for none is saved out of the Church, but in Zion the city of the living God we are partakers of all blessedness. Therefore this is a pledge of our being one body, though many members, 1. Cor. 12.13. and this is the sign that we are begotten of one God & Father, have one clothing by faith, of Christ his righteousness: one life, even his life, in us al. Eph. 4.1.2.3.4.5.6. And therefore this is a first entering into public society, and as it were, our solemn invecting into the Church & house of God. The benefits and privileges that are here, is the washing of our new birth, (which is so called of the Apostle in that place of Titus) which doth spread itself into two especial branches, justification, and sanctification, according to that saying▪ But you are washed, you are sanctified in the name of jesus Christ, and the spirit of our God. 1. Cor. 6. Which washing in general, hath the lively proportion with the outward work, but in special, we must see these benefits and their special proportion, which is to be seen in this, that as in washing, the water doth cover the filth, doth soak it up, and leave all clean, pure, & unspotted: so the merit of the death of christ who satisfied the wrath of God for our sins, by giving himself a sacrifice for sin, doth not only cover (as the Prophet saith) our sins, & hide them from God, but so drink up the guiltiness of the same, that God imputeth no sin, according to the saying of the Psal. Blessed is the man, whose wickedness is forgiven, & to whom God imputeth no sin. Neither only is he made sin for us; that is, by imputation of sin to him, but also an offering on the cross for sin, and this is, that we might have the righteousness of God in him. That when as no flesh can be justified in the sight of God, we might obtain the righteousness of faith, which is free without all respect of works, even the righteousness of God, which he doth give us, inherent not in us, but in Christ, that in him we may be holy and without blame: here therefore, by faith cometh justification, from whence peace of conscience, standing in the grace of God, deliverance from the wrath to come, and full certainty of eternal life proceedeth. And this (as it carrieth full proportion with the washing and order of it, so it is said to seal up the full remission of our sins. Be baptised (saith Peter) into the name of jesus Christ▪ for the remission of sins. Act. 38. Act. 10.43.48. So saith Ananias: Be baptised and wash away thy sins, in calling on the name of the Lord jesus. Act. 22.16. Which also is contained under the other point; seeing the forgiveness of sins was to justification, for it sealeth unto us the forgiveness of all trespasses, original and other, and hath put away the hand writing against us. The other also concerning sanctification, is urged in many places of Paul, but prosecuted especially in Rom. 6.2. where we are said to be baptised to the similitude of Christ's death, being drowned, as it were, under the water, our sin being made clean by Christ's death. And we are baptized to the similitude of his burial, as lying rotting in the water, in the tarrying of the water, till it doth soak up the filth and carry it with it. So that we have not only the power of Christ his death to kill sin, but to bury it, and more & more to rot it: and not only that, but as he died for our sin, and rose for our justification, declared by this, that all sin was answered for us, seeing he rose again: so likewise we do by his resurrection rise to righteousness & holiness of life, which is also signified by the washing, which doth leave us clean and white. And although it be true indeed, that this holiness can never be perfect, & in that full measure it ought to be, in this life, according to the Law, & that it be as the Prophet saith, as a filthy cloth, and the flesh rebel against the spirit, and that in nothing we can do the good we would: so that if God enter into judgement with this holiness of ours, we can never stand before him: yet this worthiness wanting in itself, is accepted of God through jesus Christ, 1. Pet. 2.5. so that being washed in his blood, we be Kings & Priests unto God, and our works are acceptable: and this is also sealed up in this Sacrament, as is plain, Rom. 6.5.7.8. And so we see that in this Sacrament we are set into the body of Christ, into the fellowship of God and his Church, and in all the privileges of the same, and that here is strong comfort against all temptations, our sins be forgiven for ever, God's wrath appeased, & we absolved before God's judgement seat: that we have here grace to forsake our sin, to die unto sin, and to bury it continually: which benefits when they are sealed up here to be with us forever, how wicked is that distinction of the Papists, that baptism is for remission of sins, life, and sanctification: but confirmation, for corroboration and strength to fight against spiritual enemies: as though there were any sanctification without strength to fight against spiritual enemies, and as though when we have hence comfort against terrors and temptations, 1. Pet. 4. we are not strengthened against them: when Paul showeth, that by the power of Christ sealed up in baptism, we are made able to kill sin, to bury sin, yea in righteousness to cleave unto God: Is it not most intolerable boldness, to say, We have strength in sanctification to fight against sin, we kill it, yea bury it: yea rise up to all newness of life? Doth not Saint Peter make it a piece of sanctification, when he saith, Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you. 1. Pet. 3.15. And if this be a piece of sanctification, how can they separate this from spiritual corroboration & strengthening? and can they deny this to be sealed up in baptism, where we are consecrated to confess one God in three persons, the religion and service of the same God, and to have fellowship for ever with him? Let us cast away therefore these fantasies, and let us know, that we are by faith in Christ, for ever put into possession of all his merits and benefits, which is sealed up in baptism, & also we shall ever hereafter be nourished and kept by the same faith, & that which is sealed up in the next Sacrament. Thus much of Baptism: Now of the right use of the same, according as it is proper to it: in which, as there is diversity in those who must use it, so there is diversity of rules prescribed unto them, in the word of God. The persons therefore are of 2. sorts, the baptised Infants Men of discretion others The Parents of the Infants. The whole body of the Congregation. Of infants in their infancy, nothing is required, but that they be borne under the covenant of God, as hath been showed before: after, when they come to discretion, they are to make that especial use which others do. For those of discretion it is prescrcibed, that they besides their preparation in general, aught to have this especially, that they feel Christ to be there for ever, & in him to be begotten to an everlasting fellowship with God and his Church, & a communion of all benefits with them: and this preparation S. Peter being asked, teacheth, Act. 2.38.39.40. and so the nature of this Sacrament requireth. In the work itself, they are by faith lively to behold, and apply in the outward & inward relation of washing, Christ given to wash them in their new birth for ever, unto justification and sanctification, as is commanded to Paul, Act. 22.16. In the use they are always afterward to be strengthened, that they are one with God for ever, that in their temptations they shall not fall away: that they shall stand, that their service to God is acceptable, etc. and this Paul urgeth to the baptised, Rom. 6.2.3. etc. and 2.2.11.12.13.14. This therefore must always be before us to comfort us. The Parents of the infants before they bring their children to be baptised, must call to mind the merciful covenant of God towards them and their seed, & by their experience they must assure themselves of their child: and they must also remember the ordinance of God, who (they having brought their children in his covenant & holy seed by grace) will have it also sealed up in their flesh: for which cause they must earnestly desire it, & with all speed that may stand with order and public assembly of the Church to hasten it, Gen. 17.10.11.12. And the wrath of God against Moses for deferring it, doth show this duty. Exod. 4.24.25.26. In the work itself, they are reverently to offer it to God his Church and by his Minister, with the public prayers of God's church receive that seal in the flesh of their child, as is prescribed, and in the mother tongue give such a name as may stand with the reverend work of baptism, and the solemn invecting of the child into the fellowship of the Church. Luk. 1.59.60.61. etc. After, they are to apply this work unto themselves, to make them diligent in catechizing and nourishing up their children in discipline fit for children, and admonition of the Lord, because they have once received that seal, which doth seal up that God will circumcise the hearts of their children as well as theirs, Gen. 17.13. Deut. 30. The whole body of the Church ought with knowledge of God's covenant, and joy of a member to be added to the Church, address themselves to this work, Luke. 1.59 In the work itself, they must with attention to the work, joining also earnestly in prayer, receive assurance of a fellow member, so receiving him with one consent and heart, in which respect they were said to circumcise, and may be now to baptise. Luke. 1.59. afterward, it must stir them up to all love unity fellowship, and communicating of gifts and privileges with the party received. Ephe. 4.1.2.3. etc. OF THE SACRAMENT OF the Lord's Supper. 1. Cor. 11.23. etc. For I have received of the Lord, that which I also have delivered unto you, to wit, that the Lord jesus in the night that he was betrayed, took bread, and when he had given thanks, he broke it, & said: Take, eat, this is my body, which is broken for you: This do you in remembrance of me: after the same manner he took the cup, when he had thanked, saying: This Cup is the new Testament in my blood: this do as often as ye drink it, in remembrance of me, etc. In this text concerning the Sacrament, we must consider how Paul here setteth down two things. Frst, he setteth down generally what he delivered, which is declared by relation of Christ. Then the particular, that he received: is repeated, where the Sacrament is set forth by the circumstance of time, in the night: by the parts of it in Christ's work, the bread: 24. the cup. 25. [That which I received] out of this is gathered, that nothing in the matter and form of administration and order of the Sacraments should be altered, nothing added, nothing taken away, but all done as Christ hath prescribed, as hath been declared further afore. The circumstance of the time, was in the night he was betrayed, and this was upon especial cause, because the Supper of the Lord was to be administered after the Passeover, in steed whereof it came, that being abolished, and then ceasing at the death of Christ: now this being done upon a particular occasion, the time is not to be held but upon the like particular occasion: and we may find the time changed by the Apostles, Act. 2.42. & 20.11. So that this is for edification, that we may be fittest to that work, and for comeliness in the time of peace, to do things which are solemn and public in comely time, which is the day, & for good order: because in the day order may be best kept, and therefore is fitly changed of the Church into the day. THE DECLARATION OF THIS SACRAment, gathered of the parts of the Supper, as it is described by Paul. The Supper of the Lord is a Sacrament of the covenant of God, wherein by the Minister's blessing, breaking, and delivering of bread, with saying, this is the body of Christ, etc. by his blessing & delivering a cup of wine, saying: This is the new Testament in Christ's blood, unto the members of the Church, which are able to examine themselves, by their receiving, eating and drinking of the same: is lively represented and offered to all, but truly applied to the receiver with faith, the giving and receiving by faith the very body and blood of Christ crucified, & so who! Christ, with unfeigned thanksgiving to God, for the lively showing forth & representing the death of Christ, spirival applying of the same by faith, to the mutual & continual full nourishment together, in and by all the merits of Christ & the promises of God in him, unto eternal life. THE FURTHER CONFIRMATION AND opening of this Declaration. HEre we see, first the outward work is to be considered, than the inward. The outward work in his parts, first of the bread, then of the cup. Yet this is general to both, that they are blessed; that is, expounding the institution of God, and the use of the same: by prayer and thanksgiving are put apart from their common uses, to that which is holy by God's ordinance, receive a property they had not afore, to nourish our souls, as is at large declared above. Now that this is set down in the first place, it is the order that Christ hath observed, and we are to follow, & that which is fit for the works following. For when as the breaking, pouring forth, giving, etc. of the bread and wine are Sacramental works, that is, such parts of this work as have relation with the inward, do offer, represent, and seal up, it may not be that these or any of them should be first done, & then this working of blessing come after, because they have their form and force to be sacramental works from hence. In the first part, the breaking of the bread cometh to be considered, which is so plainly set forth as a work, and hath relation to the torments of Christ on the cross for us: for, in that bread is broken, that it may be eaten, it doth lively set before us, that Christ was tormented for us and for our nourishment, and as the Apostle saith from Christ, my body, which was broken for you; although it be true, that not a bone of Christ was broken: and so breaking is not here taken properly, but by a similitude, for weeping, tormenting, etc. as he was pierced, crucified, and on the cross made a curse for us, and as the Prophet saith, He was wounded for our transgressions, he was broken for our infirmities: the chastisement of our peace was upon him, and with his stripes we are healed. Esay. 57.5. So then this is to be done plainly in the sight of all, and all aught to give diligent heed and weighty consideration of these things with us. [Giving of bread] This is gathered, because he saith, take, eat, etc. And it is plainly expressed of 3. Evangelists, as that which may not be omitted, because being the Ministers work to us, it doth represent the person of God in 3. persons, giving christ his body & blood to nourish us. For they are the dispensers of God's mysteries, to dispense unto us the spiritual nourishment in these things [Saying] This is added also plainly, according to the commandment of Christ, who willed them to do this, the Ministers that which Christ did, the people that which the Disciples did: & S. Paul showeth that which Christ did, is to be done of the church in this heavenly banquet, the ministers doing that which appertaineth to them & the people that which belongeth to them, & this is necessary; for it is not meet for the Minister in delivering to be dumb, but he showeth us our duty; & he showeth what is offered & given by the outward signs, & what we are to receive by faith, as well as bodily. Now although the words here in Paul & some other Evangelists do differ, yet this sense cometh to one, and the holy Ghost doth give us liberty to take which we will for edification, & to show that the force lieth not in the words, but in the matter signified by them: and yet therewithal, to give us a certain rule which we might follow. Only this is to noted in all that, which our Saviour Christ jesus prescribeth, that the words be spoken generally to all, and not specially to one: both because that is the fittest to note out the fellowship and communion of the Church in this work, the person of Christ by the Minister, bidding all his guests with one love, as from him to be merry, and eat with faith one spiritual meat together, which also doth plainly confute the Papists private communions of the Priest and his boy: which as it hath been confuted generally, so here it showeth that they go directly contrary to Christ's institution, & the Apostles practise, who would have it a banquet for all that were fit to receive. Neither is there profit in this order of Christ in this respect alone: but herein our faith is further succoured, when we may together, and with one heart apply ourselves to the meditation and fruit of this speech of Christ by the Minister, which in the particular speaking doth both lose that our working together, and maketh the minds of Christians hang the longer in the waiting for this sentence, and the comfort of it, and their minds are offered unto greater occasion of slips and withdrawings by human infirmity, when these things are prolonged, which may more effectually be done together & speedily: wherefore this also is to be kept, and we to use it for our comfort, for although this be not that, which if it be done otherwise than it ought, doth take away the virtue of the Sacrament, neither is any to abstain from it, because it is a blemish, not a plain deforming and destroying of the work, yet it is to be kept from the former occasion. The meaning of the other words, This is my body, shall upon more fit occasions be farther opened afterward. In the Cup the same order is to be observed, and that proportion of the outward work in giving, etc. as in the bread, according as S. Paul doth express he did likewise in the cup: only here is to be considered, that same analogy which the work hath in both these parts, that bread is given apart, & the wine apart: which, as it doth show a full nourishment, a feast which is neither meat alone, nor drink alone, so hath it an excellent analogy with Christ crucified, whom we receive as one that hath been slain for us, whose flesh we have for meat indeed, & his blood for drink indeed, that we might have full & pefect nourishment in him, as our Saviour Christ expresseth. john. 6.54.55. etc. which both are lively representation and sealing up, not of Christ alone, but Christ crucified and given up to be a full and perfect nourishment, even meat and drink unto us. This the Papists destroy & clean take away from the people, to maintain their transubstantiation, & they teach, that the bread being turned into the body, hath blood in it, and as well might they make another reason to give the cup alone, wherein also is the body: for in Christ, the one is no more the blood with the body, than the body with the blood. They allege indeed, that it is said, Act. 2 & they continued in breaking of bread. & Act. 20. They came together to break bread: Whereby they gather, it was ministered under one kind. But this is gross blindness of theirs, that they cannot see, that as in the Hebrew phrase, to eat bread by a part for the whole, is to receive whole nourishment: so in this manner of speech is noted the whole Sacrament, as on the other side, in the former place of the Corinth's, that to be made to drink into one spiritual drink, doth note out the whole Supper: and none ever imagined yet, that the cup might be administered alone: And why may they not imagine as well, that they blessed not the bread as the cup. 1. Cor. 10 26. because Paul saith, The bread which we break and nameth not blessing? This is therefore but a wicked shift, to displace the plain ordinance of Christ, Do this in remembrance of me. vers. 25. They do contrary to the custom of the Church when as they received from the Apostles, that Christ did so, so they practised it, as is plain by this chapt. 25.26. And again, they destroy the doctrine of S. Paul concerning the one principal use of the Sacrament, which is, to show forth the death of Christ, which is lively done, when both are delivered, the one for flesh, the other for blood, but not otherwise: and therefore he saith, As often as ye eat this bread, and drink this cup, you show forth the Lords death till he come. Also they do thereby destroy the properties of all nourishment, mentioned before. Let us therefore hold fast and rejoice in the perfect and most full ordinance of Christ, and let us not forego the comfort we have in this point. There followeth, that this must be delivered, & this is spoken to those which are able to examine themselves, which thing is proper & peculiar to this Sacrament: and that which Paul urgeth after in this place, approveth the same: A man must examine himself, and so come to this table, etc. And in the Passeover their children were not admitted, but such as could inquire and be instructed of their fathers, that the same might be a frontlet before their eyes, and a sign upon their hands, that the doctrine of God might be in their mouths. Exod. 13.8.9.10. & 12.26 27. Indeed if we mark and way the matter well, the difference of the outward work here, from that in baptism, doth by proportion require this: For although those that are of discretion and are to be baptised, must make profession of their faith and repentance, because otherwise we cannot know they are within the covenant of God, and it is meet that they having discretion to use the seal of God aright, should show they are so prepared to do it, yet for all that we see, the very washing of water doth not require discretion in him who is to be washed, because we can wash and cleanse well those things, which have not only no understanding, but not any sense. But where there is required a reverend giving, hearing of that which is spoken, and understanding, a reverend receiving and eating, that we so cannot be in the outward work, even with one discretion, to consider of whom to take, to understand what is said, & what to be done, which discretion, if God will have in the outward work, what doth he thereby but plainly declare, that there is required understanding of what Gods spirit doth speak, who giveth the true body of Christ what we shall receive by faith, what it is to eat it spiritually, and be nourished by it. Let us therefore hold also this fast: and therefore let none presume to come hither, but seriously examining himself. Let not the Pastors presume to profane the holy things of God, by admitting any, they havuing not prepared and tried. Zopho. 3.4. 2. Chron. 35.6. The outward work of the Minister we have seen: there followeth the outward works of the Church, which are beside the hearing and beholding of the former, as hath been noted: the especial receiving, eating, and drinking, & these are commanded of Christ, have been always performed of the Church, that Christians might be partakers of the Table of the Lord. 1. Cor. 9 and all might eat as the Israelites did, one spiritual meat and drink in this Sacrament: wherein is confuted the madness of the Papists, who do shut out many of the people from this work, and therefore destroy the Sacrament, which without this is no Sacrament, do take away the form of it, and use for comfort, which is that they might eat, drink, receive, etc. according as they are consecrated, broken, and delivered to this end, as we have seen before. They, I say, wickedly take away this, bid them fall down, worship it, acknowledge it the very sacrificing of the body and blood of Christ: non of all which, they have received of Christ, and therefore should not deliver it in his name, but the clean contrary, for to eat, and worship with not teaching are contrary, & to offer to another as a sacrifice, which must be given to us to eat: for when they imagine to offer, they do clean contrary. Thus the spirit of Babel hath confuted all, and turned light into darkness. But let us remember these actions are of the substance of the Sacrament, commanded of Christ precisely, and for the which all the other actions are, as appeareth plainly by the institution of Christ, and therefore may not be omitted, unless we will lose the whole comfort of the same. The work of receiving, hath his proportion with the true receiving of Christ's body & blood crucified, which is done by faith: for as he dwelleth in us only, and is united to us only by faith, Ephe. 4.37. Galat. 3.25. so the receiving which is inward, and hath proportion with the outward, must be by these means alone. And so is the eating and drinking, nothing but that work of faith, whereby Christ is so applied, as we feel ourselves to draw one spiritual nourishment by faith from him, as shall be after declared. So then we do see, how excellent this outward work is, if we consider aright the parts of the same, and the proportion they have with this inward, whereunto now let us come, and briefly touch the same. The work which is here represented and offered to all, and sealed up to the faithful, is, God giving in Christ, and our receiving of the body and blood of Christ crucified, and so of himself. When we say, that Christ his body and blood is not only offered and given, but of the faithful receivers thereof is sealed up, thereby we said, that we acknowledged and held Christ to be present in deed, even as in baptism; & therefore his body and blood, because it is received and is our meat indeed, as we shall see afterward But we do not hold that he is bodily present in and with the bread, or that the bread is turned into his body: for as we have ground of the former, because Paul saith, The bread which we break, is it not the communion of the body of Christ? The cup that we bless, is it not the cummunion of the blood of Christ? That is, an instrument whereby truly is communicated, by the working of the holy Ghost to our faith, the very body and blood of Christ: so the words, This is my body, that is, an instrument which offereth and representeth to all, one body, and sealeth up the true receiving of his very body and blood, as shall be proved by and by in the confuting of the adversaries the Papists, which hold, that the bread is turned into the body of Christ, because (this is my body) must be properly taken. The Lutherians say also, that the body is bodily and locally with, or in, or under the bread, because this word (is) must be taken properly. Now their reason why it must be taken properly, is, because in the Sacraments the speech must be proper & fit: which is a falls & vain opinion. For what speech is more fit & effectual, where the bodily things are instruments of spiritual & heavenly things (signs are to deliver more effectual things signified) then these figuratives, which have more grace and effectualness in them. And when one receiveth liberty and season of land, or an house, or a city by a sign, who doth not know this speech is more effectual, I give this my land, this key of my house, then if he had said, this is a sign or token of my land, and my house delivered. And they are confuted by the Scriptures, which doth especially in Sacraments, chose to use this speech, My covenant shall be in your flesh, speaking of Circumcision, which yet is but a sign, or Sacrament of his covenant, as he interpreteth there. Gen. 13.11.13. When they are said to kill the Passeover, that is, the Lamb, which was a sign, seal, and remembrance of the Passeover. Exod. 13.21.11.13. etc. So the Ark is often called the Lord: So the Altar of Moses, Exod. 17.15. So the son of jaakob Bethel, Gen. 28.22. And to go no further, this place of the Apostle, when he saith, This is the new Testament in my blood, will they have it here proper, and not as we interpret it? Will the Papist say, Wine is transubstantiated into the covenant of God? which is not a substance, but a truth of promise only? And shall we have two transubstantiations, one into blood, another into the covenant? The Lutherians likewise, will they have the covenant to be there bodily remaining, as remaining locally, which cannot be in a place? so then, here the foundation is clean overthrown. And yet they stand not to their rule: for let them tell us, is this a proper speech, this bread is my body, that is, hath with it, or under it, or in it, or in it my body? Do they not find us out a strange and new signification of this word; That it hath in it, with it, or under it, which was never heard of before? And as for the Papists, we say also, how can they say, this is a proper speech, bread is my body, that is, bread is transubstantiated into my body? that the proper signification of it is, that is, transubstantiated? If they say, the bread is not understood in this word this, but the body, them they make Christ to say, This body is my body, which besides the unfitness, it hath with the Sacrament, what shall become of the express text for transubstantiation, for here is no word where it is expressly said, The bread is transubstantiated into my body: so that they must be driven to their wooden collections, from express and proper words, which they cleave so much to. But because this point is a ground for many arguments, let us make the truth of this apparent: First, we see the plain following of the text in speech and reason, doth plainly show, that this word this, is referred to the bread, for when he saith, He took bread, he broke it, and gave it to them, we ask, whether he gave not bread, and that it be here to be understood? If not, he gave not that he broke, and he broke in vain. Again, when there is a plain word bread going before, which is necessarily to be referred to break and give out, how can they refer this, to that went not afore, and leave out that which did? 2. This word eating, which noteth the work of the mouth, in grinding and preparing to digestion, how can it be referred, except they change the proper signification to another than bread? 3 When as in the second part, this is not referred to blood, but to the Cup which he took and blessed, plain by S. Luke and Paul. Let them show how it can be otherwise in the bread? If they say, the Cup is put for that in it, which is blood; that is to beg the question: and when as the adjoints of colour, taste, strength is there, as in a Subject, will they say, that also is turned into the blood of Christ? 4 When Paul calleth it bread, after it is received, saying: He that eateth this bread; and drinketh this cup: Is it not here plain, that this is referred to bread? I know their slip, that he called it bread by a figurative speech, for spiritual nourishment, as in john 6. Christ saith, I am the bread which came down from heaven, etc. To this I answer They are blind if they can make no diversity betwixt that speech which is in john, where the circumstance is of Christ, when he saith, I am the bread of life, and then that he saith not simply bread, but bread of life, the bread which came down from heaven, etc. and between this of S. Paul, who having made mention of bread, blessed, & consecrated, saith, He that eateth this bread, simply, that is, this bread so blessed, broken, etc. Secondly we say, when he saith, He that eateth, seeing he joineth the proper subject bread, to eating, the proper work of it, and the body of Christ cannot be properly eaten, as is showed before. It remaineth that we must call it properly bread, and so chap. 10. when he saith, The bread which we break, is it not the communion of the body of Christ? Where note, that bread before consecration, cannot be the communion of the body of Christ by your own judgement. Secondly, that metaphorical bread cannot be broken, Christ's body cannot be broken: therefore very bread must here be understood. Wherefore we conclude, that bread remaineth, & this word, this, must be referred to the bread and therefore they cannot stand to proper significations of words, they (I say) who urge it so much. Now we will come to the reasons which prove, that these words (this is my body) must be figuratively taken, & so consequently in that interpretation & figure, which we have showed to be proper: neither yet will we (for shortness sake) bring all the reasons that might be brought, but these which are plainly gathered out of the text First, Christ is said to give that which he saith was his body: now if this is my body, be properly understood, Christ had one body which gave, & another which was given. But that is absurd therefore it must not properly be understood. 2 If the speech be proper, they are not divers things, as bread may be said properly of an other as of a body: but that cannot be, Ergo. 3 If that be properly understood, than Christ may be said to be bread, as well as bread christ, but that is false, Ergo etc. 4 If that be proper, then that which is true of bread, that it is of wheat, is true of Christ: and that which is true of christ, must also be true of the bread; them also the bread shall be united personally unto Christ as his body, which is false & wicked, therefore it must not be so understood. 5 If bread be the body, than there are meant two substances; one for a sign, the other for the spiritual matter, and the accidents, as colour, taste, etc. must signify and seal into the body of Christ, which is false. 6 If bread indeed be turned into the body, & wine into the blood; them they be separated truly, or else the bread is blood, & the wine is his body, which is false: if they be separated truly, than it was not separated truly in his death upon the cross, which is false: if sacramentally, than it is his body & blood only sacramentally, that which doth aptly seal up the body and blood of Christ, which is that we hold. 7 If the bread be his body in deed, and the wine his blood in deed, than Christ every time the supper is administered, being alive in heaven truly, is dead in earth truly & bodily indeed, which is blasphemous: therefore it must not be understood properly. 8 If bread be turned into his body indeed, or his body indeed be locally with it, then christ his body, which always hath his parts, is visible, etc. hath a hand, a foot, etc. differing from itself, it shall the same time be invisible, yea no hand, differing from foot, etc. and there shallbe a contradiction, his bodies visible, & his bodies not visible & so the truth shall lie; all which is abominable. 9 It is said, the bread broken, is his body broken, and the pouring out of his blood, which is a sign, seal, etc. of it, so must the bread & wine be his body & his blood, as it representeth, etc. 10 If the wine be his blood indeed, then blood is still poured out, which is false. 11 As the wine or cup, is the new Testament, in his blood, so the bread is his body, and the wine is blood, but that is a Sacrament, which representeth and sealeth the new Testament in his blood: Ergo, it is not proper. 12 Here is a plain difference betwixt that in the cup, which is said to be the new Testament, and between that wherein the Testament is, that is, his blood: for these are distinguished, therefore it is not properly said his blood. 13 He saith, Do this in remembrance of me, therefore he is not here eaten. 14 We are said to show forth his death till he come, therefore bodily he is not come, nor is not there, nor cannot be properly said, to be so only, by these manifest and plain reasons out of the text, agreeing with the proportion of faith we have proved our judgement. Now then having showed how jesus Christ his flesh & blood is here indeed, not bodily, how it is received in deed, not bodily but spiritually by flesh: we must consider of that we say, that we receive his flesh & blood; yea, & so whole Christ, which is indeed true, & must necessarily be understood as a ground & foundation of our whole comfort here, & indeed it cannot be otherwise; for if we receive him flesh and blood, we must thereby needs receive him God & man, which is not separated from him, & whole Christ doth dwell in us, Ep. 3. neither can the flesh of itself justify, fructify, quicken, etc. For these things being more excellent than the first creation, are proper to the Godhead. So then Christ doth only quicken us by his flesh & blood, as by a mean or matter, whereby he doth convey the virtue and power of his Godhead, in his sacrifice and sufferings, whereby he overcame death & all principalities & powers, in his resurrection, by which he rose again: so that we must become one with Christ, & he must be in us, & we in him, & he dwell in us: & we in him, which is by the virtue & power of his divine working, & the natural uniting of his natural humanity to us, to whom we be knit. Therefore in john 7. he saith, That not only his flesh, but he was the bread of life. ver. 35. We must come to him, believe in him, that we may never hunger nor thirst, & 46.47.48. etc. Then this foundation of strong comfort & consolation being laid, let us consider the ends and fruits of the receiving of Christ. First, to God's glory, than our good. For God's glory, that this heavenly & excellent work of the possession of Christ, decreed & brought to pass by one God in 3. persons, might be remembered, according as it is said, Do this in remembrance of me. And again, You shall show forth the Lords death till he come, & that to the glory of God's wisdom, power, mercy, etc. which in the same may always be remembered, praised glorified, etc. Which is with unfeigned thanksgiving and praying to God, as we have seen the Evangelistes mention of our Saviour Christ, & when God doth liberally preserve & defend us, etc. How can we be unthankful, even at this present for his merits? The other end is, that we apply him to spiritual, mutual, & continual nourishment, & growing in grace with the whole Church. For this is indeed that same which giveth a most lively difference between baptism & the Lords Supper. For in baptism we are set into the body of christ, & are washed with the washing of our new birth in him, and have an assurance of all privileges, are set into the right title of possession of them with the rest of the Church. But here Christ is so applied & his benefits, as we do grow, increase, and wax strong, more & more in the forgiveness of all our sins, as assured more & more, we feel the righteousness of Christ ours, our consciences more & more appeased; our peace greater, also our kill & burying of sin, our quickening & refreshing in obedience greater, & that not only in ourselves, but in communion & fellowship with the whole Church. Therefore Paul saith, As in Baptism we have been set into one body, so we have been made to drink into one spirit; that is, spiritual nourishment. So he saith, We have together, communion of the body of Christ, & of his blood; we are at his table, & are fed together: we come one body together, so many as are partakers of one bread. 1. Cor. 10.4.17. We come together in unity of faith, joy, of obedience, as the household servants of one master, & Citizens of one God & Lord. So we daily increase & grow against all our temptations & daily wants. Where we see again the wickedness of the Papists, who as before, by their confirmation they derogated from Baptism, so hence more from the Lords supper; seeing as strength is there given, so here maintained, nourished, & increased, as spiritually we grow fat & in good liking. Therefore Paul teacheth, that this makes us cast away all show of Idolatry, overcome all temptations, serve God sound, 1. Cor. 10.13. etc. And this is that which answereth to the eating of the bread and drinking of the wine, which is more than receiving; for it is not only to take it into one, but being received, so to apply it, as it be digested & turned into good nourishment for the body. So I do not here only receive Christ by faith, but so apply him & his merits received by my faith, as I feel myself to grow with the Church in all the former benefits unto the assurance of immortality & eternal life. And hitherto of the Sacrament itself: now folowtheth the use. First, all the whole congregation, even as many as are able to come & examine themselves, ought aforehand, not only to examine generally, as hath been taught generally in the Sacrament, but here they must see & feel their faith, not only to receive christ; but to apply him for increase of strength and growing in repentance. Likewise, what be the several wants, weaknesses of faith, terrors of conscience, weakness to resist sin, & follow obedience: & so here to seek increase of strength & comfort; for this is the examination urged of the Apostle as answerable to the nature of this Sacrament. 1. Co. 11.26.27. In the work itself, men's hearts must be occupied in the whole variety of the works mentioned & opened above, & so must feel strength & comfort to be ministered, to stir us up with the whole Church, in the fellowship of this banquet, sweetly to offer praise to God, in Psalms and spiritual songs. The continual profit after, is always hence to have increased strength & spiritual might; ●. Cor. 10.13 & here in all fruits to have refreshing, that even as Elias well refreshed, went in the strength of that nourishment a long time: So here we being refreshed, must walk forward in spiritual comfort by the strength thereof; which we have received, 1. Cor. 10.3.4, 5-&c, sealed up by this seal already; & further, because we are so encompassed about, this profit must make us come often to this banquet, to seal up our nourishment in Christ daily FINIS. To the Christian Reader FOR recreation no better mean can be kept, then that which is just and even with the wise man's measure: who said, Be not too just, neither make thyself too wise: for why shouldest thou make thyself desolate: Be not too wicked or a fool: for why shouldest thou die before thy time, Eccle. 7 18.19. For as they are too just and too wise; which beyond the rule of God his word, abridge the lawful liberty of honest exercise: so they are too wicked, which either make no choice, or keep no measure in their recreations. Which thing is manifest by this, that the first sort, do either by immoderate austerity, be●numbe their gifts, or by a superstitious conceit, make a show of godliness, where the power of it is wanting: The second, do either by excess make themselves drunken, even to the death, [yea sometimes of their bodies,] or else by a sweet and fleshly delight do cast themselves into such a sleep, as doth partly spoil their gifts, partly make them slothful and idle to all good works. For avoiding of both these extremities. I do always with Solomon, exhort all men to lay good hold upon the latter counsel, least in pastime, they become wretchles and profane: also not to put back their hand from the former, least by contempt of an outward blessing, they decay in one inward grace. Because [I know] that will prove true which Solomon saith. He that feareth God, will escape out of all these pitfalls. For the better information of some to whom I am more especially bound▪ I had writtin this short remembrance following, minding by private cemmunicating of the same with them further to provoke their willing minds to make straight steps unto their feet: lest that which is halting, be turned out of the way, when it ought rather to be healed. Heb. 12.13. But the persuasions of some who desired to have it common, & the commodity of more easy communicating of it, this way, hath moved me to make it thus common. The general matter [● hope] none will mislike. In the particular point of lot●es, if my reasons after the poisoning of them, by the weight of the Sanctuary, be found too light. I will bear that loss, so the rest, being pure gold and silver out of God his word, may pass. Yet I warn all, that when they come to weigh them, they bring not only the lords weights: but also keep a steady and true hand, in the doing thereof. Prove all: hold fast that which is good: abstain from all appearance of evil▪ And if this do thee any good, help me with thy prayers. Thine in Christ jesus. D.F. A SHORT AND PROFItable Treatise of lawful and unlawful recreations, and of the right use and abuse of those that are lawful. The first rule, Of all the benefits of this life. BEsides godliness contained in the first table, and righteousness in the second: There is commanded in the whole, Sobriety or temperance, which is the moderate and sparing use of all bodily benefits, as of food, apparel, rest & recreation, the which temperance is a means to maintain and increase both the other. Tit. 2.11. The grace of God teacheth us, to deny all ungodliness and worldly lusts, and that we should live soberly, righteously, & godly in this present world. 2. Pet 1.6. join with your virtue knowledge▪ & with it temperance, and with that, godliness and brotherly love, etc. Which doth show, that this sparing use of these benefits is commanded, as a nurse or staff of godliness and righteousness. 2 Declaring more plainly the nature of temperance. ALL these must be sanctified by the word, with prayer before, and thanksgiving after, yea so used, as every one do it to the glory of God, without offence, and keep himself within his calling: as for the first part, the Apostle saith, 1. Tim. 4.4.5. For every Creature of God is good, & nothing is to be refused, if it be received with thanksgiving, for it is sanctified by the word of God & prayer. Whereby we gather, if meat and drink, and the use of marriage, must be sanctified with the word of God and prayer, much more recreations, which are not of that necessity with the other, and whereby we are more in danger to fall into abuse, especially the sober minded, who will not lightly abuse the Creatures of meat and drink: For the second part he saith: 1. Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God: Give no offence, neither to the jew nor to the Grecian, nor to the Church of God. And again, The apparel even of Women, must be such as becometh godliness. Tit. 2. & 3.1. Tim. 2.10. Much more must the same be understood of recreations, as both the nature of them compared with the nature of meat and drink (more necessary than recreations) and his general words, whatsoever do convince. 3 Of the use of them to the glory of God. TO use these things to the glory of God, is so to use them, as we neither be drunk or a sleep in them, as the Apostle saith, which are the works of the night and darkness: not of the day. 1. Thes. 5.6.7.8. To be drunk, it is to be overcome with the delight or the motions which they procure, so as we fall to open outrage of swearing, chaffing, fretting, quarreling, and such like, which we would never do being sober, in our use of recreations, or any such other benefits. To sleep in them, is to be overtaken with delight of them, as it occupieth our minds and bodies in such sort, as it maketh us unwatchful against the motions of sin, as it breaketh our reastes, & weaneth us from some duties of our calling, and the service of God: making us to rest from these things, as sleep doth from our labours; when as all these are given to the clean contrary end, so the Apostle expoundeth himself, saying: Let us not sleep as do others, but let us watch and be sober. 1. Thes. 5.6. And our Saviour Christ giveth warning; That we be not oppressed with these things, lest that day come on us unawares: and we are commanded, to rejoice in them, as if we rejoiced not: 1. Cor. 7.30. That is so, as the pleasure we take in these benefits, be no more hindrance to any good duty of the first or second Table, then if we had no use of them at all. 4 Of the use of them without offence TO use with offence, is then to use them, when it edifieth not, or hindereth the weak in godliness, whereas the abstaining from them, bringeth no hurt to the abstainers, or at the least very small, as S. Paul in the first to the Cor, 6.12. saith: All things are lawful unto me, but all things profit not: All are lawful unto me, but I will be brought under the power of nothing. Chap. 10.23. All things are lawful unto me, but all things edify me not. Rom. 14.20. All things are clean: but evil to him that eateth with offence: It is good neither to eat flesh, nor drink wine, nor do any thing whereat thy brother stumbleth, wherewith he is offended, or weakened. 5 Of the keeping within our calling. TO keep within the compass of ones calling, is neither to go above our ability in them, nor yet above those with whom God hath sorted us in age, degree, condition of life & trade: but in diet, apparel, recreation, to square ourselves according to the most sober of our age, degree, condition and sort of life. Apparel must not be costly. 1. Tim. 2.9. Now that is costly to every one which is above his ability: And if this be a rule for apparel, much more in recreation, so that he which doth play more away than he may well without any doubt or scruple, bestow upon honest delight (necessary maintenance of other things, and liberal contribution to the poor proportionally to his measure, being first provided) doth abuse his recreation. 2. Sam. 13.18. And she had a garment of divers colours; for with such garments were the king's daughters (that were Virgins) appareled. So the holy Ghost showeth, that David gave no occasion to the evil which came on his daughter, because in apparel (and so in other such benefits) he kept her within the rule appointed, that is, of her age, degree, and condition of life, which is the cause why he giveth a reason for for it, lest the Reader should suppose, that the occasion had been partly offered by some such abuse in David his daughter. Special rules of Recreation. 1 What is a Christian recreation. A Christian recreation, is an exercise of some thing indifferent, both for the nature & use of it, only for the necessary refreshing of the body or mind, or both. So are allowed in the Scriptures the use of the Bow. 2. Sam. 1.18. Of Music, Nehe. 7.67. Of hunting, Cant. 2.7 but so as we do not stir up, or provoke Christ with it. lastly, for the exercise of wit, honest riddles, jud. 14. Rules for the better understanding of every part of the declaration of Christian exercise: And first what is indifferent both in nature and use. In nature. AN indifferent thing in nature is that, which is left free, so as we are not simply commanded or forbidden to use it, but when we shall find it in Christian wisdom beneficial, or hurtful unto us. Such is not the taking up of the gesture, behaviour or speech of evil men: or the feigning of them in plays, because we are expressly forbidden to take up the outward fashion or shape of the lusts of ignorance, 1. Pet. 1.14 where the word [Suschematizomeno●] which the holy Ghost useth, signifieth the very manner of feigning the outward shows which are used in plays. Such also is not that which Solomon speaketh of, to cast firebrands, arrows, and deadly things, and say, Am I not in sport? Pro. 26.18.19. Such is not the dancing of men and women together, which thing neither agreeth with the shamefastness, of the one, nor with the gravity of the other. Nay, the very sight of it in a woman, is found to overwhelm men more than strong drink, Mark. 6.22. And necessarily draweth with it, that which Solomon giveth to unchaste women: That her feet dwell not in the house. Pro. 7.11. 2. In use. BY a thing indifferent in use, is meant that which is not only free to be used, but also convenient in that time & place, before those persons where we are presently to use the same as if the thing be made by the Law unlawful, & withal to have no good report, praise, or virtue in it, then is it not indifferent. Phil. 4.8. As dicing, wanton pictures, vain gestures, or what soever hath any show of evil. 1. Thes. 5.10, 22. lastly, they are not indifferent in use, if they give offence, as hath been proved before. The 3. Rule: Of the only both lawful, and proper end of exercise. EXercises must be only for the refreshing or strengthening of the body or mind, or both for by this they differ from all other benefits granted of God. Therefore as he that oppresseth the heart with meat & drink, abuseth those benefits, & his action is unchristian, so he that spendeth much time, breaketh his rest, weaneth his mind from any duty of godliness, he abuseth exercise or pastime: for of such abuse saith Solomon, There is a way which is right in the sight of men, whose end is the way to death: yea, with laughter the mind is made heavy, and at the last▪ gladness is made sorrow. Pro. 14.12.13. Such joy & pastime he calleth madness and folly. Eccles. 2.3. So in the Prophet Esay. 5.12. a woe is threatened to them, in whose banquets is the Harp, Viol, Pipe, etc. but the work of the Lord is not looked upon, and they consider not the work of his hand. So we are commanded, To redeem the time. Eph. 5.16. Which we do not, when our exercises do not make us more fit to all godly duties. 4 What things are unlawful to be used in recreation. BEcause recreation must be in indifferent things, neither simply commanded nor forbidden, therefore things sanctified to some especial & holy use, must not be made a recreation: as we must not pray, use the word, or such like, for recreation, but for necessary duty, in that manner which God hath prescribed. Upon this it cometh, that I think with divers godly and learned men, that the use of a Lot for recreation, is unlawful, because a Lot is an especial mean, whereby God hath ordained by himself from heaven, to end such controversies, as otherwise cannot conveniently be ended, as Pro. 16.23. The Lot is cast into the lap, but the whole disposition of it, is of the Lord. So the nature of a Lot lieth wholly in this, that although the thing be of us, yet the disposition is wholly of God, that is, he useth not here our means of cunning, practice, strength, stedines of hand, or such like; but taketh it wholly to himself. And this showeth the nature of the Lot: so Prov. 18.18. The holy Ghost showeth the only lawful use of it: saying, The Lot remooveth contentions, and maketh partitions amongst the mighty. So showing the only lawful use of it, is to end controversies, which otherwise cannot conveniently be ended, for each contend without the Lot, is too mighty to yield. First, because as it is meant of an oath, Heb, 6 16. when he saith, for men verily swear by him that is greater than themselves, & an oath for confirmation, is amongst them an end of all strife, that he would by these words, not so much teach us that men use an oath to end controversies (which every one knoweth) but that God hath dedicated, & made an oath holy & sure, only for that use of necessary deciding of doubts of importance amongst men: so in the like words in this place of the Proverbes, concerning a Lot, must be understood in the same sense, not so much to teach us, that a Lot ended such controversies amongst men (which all know) but that God hath ordained it only for that use. secondly, we see that the Scripture maketh a Lot, so the sentence of God, as in the most weighty matters of God and man, of life and death, it is the very. Oracle and declaration of God his will, wherein man must rest without any contradiction or motion to the contrary. So Act. 1.24.26. Numb. 26.55. Levit. 16.8. for matters of God. So josua 14. for the matters of life: yea, the Gentiles themselves knew it to be the very Oracle of God. jonas. 1.7. Now such Oracles of God, must not be used for recreation: seeing they are his name, and must not be vainly used. thirdly, all Lots used in recreation, do either necessarily draw or tempt the very best, to horrible profaning of God's name, as to think or say, What luck is this! how crooked? Which in plain words, (unless we will brutishly give God his glory unto Fortune) is, What a God? what perverse & crooked providence of God is this? Neither is the case here as in other pastimes, where our own infirmity or want of skill may be blamed for all imperfection, because in a Lot nothing can be accused, but God's immediate direction. From all this I gather, that Dice, dealing of Cards, or such like, where the matter is laid on hazard (as they call it) or rather God his providence, without using any cunning of ours to dispose it, is upon the same reason of a lot unlawful. Neither is it any reason to say, We use it not now, to end controversies, or to so a weighty use, but only for an honest recreation: for the end for which we use it, is not of the nature of the lot, but only of the use or abuse of it. For when the jews cast lots for our Saviour Christ his garments, it was still in the nature of a Lot, though the good end of a Lot was laid aside. And seeing in all these, the whole disposition of it to try the matter (which is, what cast we shall have, or what cards we shall have towards a good game) is wholly in the Lord, and not in any cunning (unless we cog, cheat, and play false play, which thing the very Roisters condemn) it is manifest, that it remaineth in the nature of a lot, to what end soever we use it. It is manifest (I say) not by my collection, but by the express declarion of Solomon: yea by the common grant of all, who say in the lightest matters, Let us put it to lot, chance hazard. etc. lastly, my hearty desire is in the Lord, that if these reasons cannot persuade my good brethren, to think this unlawful, (which in my judgement is evidently proved to be so) that they would (as I hope they will) be persuaded upon the reasons of the holy Ghost following, to abstain from that which although it were lawful, yet they may exchange with many other recreations, as pleasant & of greater praise, as Chess, Music, etc. First, because we shall by it offend the church of God, which the Apostle expressly forbiddeth to be done in one indifferent matter. 1. Cor. 10. For the church of God, for the most part, both long ago and in these days, hath left it upon these reasons: and we cannot be ignorant, that many godly persons with grief will marvel to hear it used of us. For maintenance of this reason, the Apostle saith in the 14. unto the Romans: If thy Brother be grieved for thy meat, thou walkest not according to Charity. Secondly, because we shall contrary to the like Commandment of the Apostle, offend those which are without. 1. Cor. 10. when they hearing we profess so much zeal in religion, good order, and other such like, they will say. Yet they use these vain pastimes, as well as others: yea when they may have better. Of which the Apostle saith expressly in the 14. chap to the Romans, Why should your good be blasphemed? that is, evil spoken of. Thirdly, because they shall confirm others, who cannot but greatly abuse it, when by using others in steed of it, they may draw them to a right and lawful use of recreation. FINIS.