THE ENGLISH CATECHISM EXPLAINED OR, A comentary ON THE SHORT CATECHISM set forth in the Book of Common Prayer. WHEREIN DIVERS NECESSARY Questions touching the Christian Faith are inserted, modern Controversies handled, doubts resolved; and many Cases of Conscience cleared. Profitable for Ministers in their Churches, for Schoolmasters in their Schools, and for Householders in their Families. By JOHN MAYER, Bachelor of Divinity. The second Edition reviewed. LONDON, Printed by Augustine Mathewes for john Marriot, and are to be sold at his Shop in Saint Dunstan's Churchyard in Fleetstreet. 1622. TO MY REVEREND BRETHREN, THE PASTORS OF Parochial Congregations in the Church of England. Reverend Brethren, ever since my first entering into a Pastoral charge, I have applied mine endeavours, by Catechising to instruct the ignorant. And because I would not be irregular, my Theme hath always been the short Catechism, set forth in the Book of Common Prayer, a Catechism indeed, solely appointed to be first taught; but to the great detriment of our Church either wholly neglected, any other being preferred, or barely taught without any further explanation, or else for outward formality only in Lent set upon the Table, as a dish appropriated to that Fast. My study hath been first to mend this fault for my own particular, and therefore I have diverse years laboured constantly throughout the year, by this kind of teaching to form in my hearers some distinct knowledge of our Christian Principles: and having at length come to my intended period, I digested the pith of all my Collections and Meditations into this Book, herein imitating Vrsinus upon Melancton's short Catechism, so useful to young Students in Theology, and to other studious persons. The labour thus ended, being conscious to myself of mine own weakness, I suppressed it three or four years, till that being animated by some of you (my Brethren) who had either seen or heard hereof, I have adventured to bring it into public view. The work I confess is ordinary and worthless; but for form it is alone, and so may crave entertainment. Hear are collected into one all fundamental points, of the true Christian Religion, sparsedlie handled in diverse learned Books, and applied to the short English Catechism. It is a Catechism and a comentary, the one for Children, short, and fitted to their capacity, the other for men, leading to a larger map of Christian Principles, and fitted for the edification of all. To have written a large new Catechism without an old text, had been superfluous amongst so many already abroad, but to write for the illustrating of the Text, to which we English must all hold us, is very necessary. In publishing this, I take not upon me to prescribe a form unto any, myself being the least amongst thousands, but I whet on all, what I can, to an uniform proceeding by our common grounds. We have all one God, one Christ, one Baptism, one Gospel, and one form of Articles of Religion, to which we subscribe; why then should we not all consent in one Catechism? Our Mother the Church of England, hath first commanded this one Catechism, upon which is my Commentary. If therefore my inward wishes may break forth into open request, I would crave that it might please the right Reverend Fathers of our Church, more strictly to press the teaching of our common Catechism in their several jurisdictions: and you my Brethren, who do already teach it in your several Parishes, to labour in it with all diligence, and to bring it in, and commend it to the private exercise of your people in their families, amongst whom it hath hitherto been much neglected. And I beseech you all favourably to accept this my present act, and where I have faulted, correct me; where I have failed, supply me; where I have done rightly, join with me. If this may be any thing, though but goat's hair, towards the Lord's Sanctuary, I shall be glad, and give God the glory. Our great Shepherd, the Lord jesus, who hath laid down his life for his sheep, make this and all the endeavours of his Servants, fruitful pastures for the comfort of his flock, and for the praise of his holy and glorious name. Amen. Your fellow-servant in the work of the Ministry. JOHN MAYER. A TABLE OF THE QVESTIONS AND Answers added unto those of the Catechism, handled in this Commentary. Question. WHom do the Articles of your faith concern? Answ. The first part of them concerns God: the second, the Church of God. 21 Quest. In the first part concerning God, what learn you to believe? Answ. First, I learn to believe in God the Father; secondly, in God the Son; thirdly, in God the holy Ghost. 21 Quest. How knowest thou that there is a God? Answ. Many ways: but chief, by mine own conscience, accusing me for secret sins, which cannot be but unto an infinite wisdom, that knows the most secret thoughts of the heart, such as is neither man, devil, nor Angel, but God alone. 22 Quest. How many Gods be there? Answ. But one only true God, the rest are Idols set up by man. Quest. What is God? Answ. He is a spiritual Essence, most simple, infinitely present, holy, wise, just, merciful, and mighty; the creator, preserver, and only governor of the whole world. 23 Quest. Into how many Persons is the Godhead distinguished? Answ. Into three, the Father, Son, and holy Ghost. 24 Quest. If in the Godhead there be three persons, and every one be God, how say you then, that there is but one God? Answ. Although there be three persons, yet is there but one only God in substance, one infinite power, and one eternity. 25 Quest. What learn you to believe concerning God the father, and in which words? Answ. I learn to believe that God is my Father, able to do all things: the creator of the whole world, and the Lord and governor of the same in these words, I believe in God the Father almighty, maker of heaven and earth. 26 Quest. In which words learn you to believe in God the Son? Answ. In these; And in jesus Christ his only Son our Lord, etc. From thence he shall come to judge both the quick and the dead. 32 Quest. What learn you to believe here concerning God the Son? Answ. Two things: First, his humiliation; secondly, his exaltation. Quest. What is the Son of God, who is also called jesus Christ? Answ. He is perfect God by nature, and one substance with the Father, and perfect man, made so of his own good will, that he might become our Redeemer, and thus is he subject to the Father. 33 Quest. How can this be that God should be made man? Answ. Not by turning the Godhead into the nature of man, but by taking man's nature unto the Godhead, that so one person might be both God and man. 33 Quest. What need was there that the Son of God should thus abase himself to become man? Answ. Great need on our behalf, who could not be delivered by Angels, or by earthly treasures, but only by his precious blood. 35 Quest. Doth sin deserve so ill, that we could not by other satisfactory means be delivered herefrom, but by the death of the Son of God? Answ. Yes, it deserves the infinite curse of the Law, that is, all judgements in this world, and everlasting damnation in the world to come. 35 Quest. If he must needs be made fit to bear the curse, why did he not to this ●nd take unto him some other nature more excellent? Answ. Man only had sinned, it was most agreeable to the justice of God; to receive the payment of the debt of sin, in the same nature of sin, which committed it. 36 Quest. How came it to be thus with us men, were we created sinners? Answ. No, God at the first made man righteous, but by yielding to the devil's temptation, he made himself a sinner. 37 Quest. Wherein did man yield to the temptation of the Devil. Answ. In eating of the forbidden fruit, and not contenting himself with all other fruits, of which the Lord had allowed him to eat. 37 Quest. Was God so angry, that he would curse man for eating an apple, or fig, or such like? Answ That was not the matter of God's anger, but his unthankfulness, pride, disobedience, and crediting rather the Devil, then God. 37 Quest. But though one man did thus, yet all did not, are we all then sinners, and under the curse? Answ. We were all in his loins, and so whatsoeu●r he did, and what estate he fell into, it is common to us all. 38 Quest. It seems then, that we are sinners so soon as we are borne, before that we have actually done either good or evil. Answ. Yes verily, the child that is but new borne, yea, but conceived, and living in his mother's womb, is a sinner, and needeth God's grace. 39 Quest. I perceive then that we are all in a miserable estate by nature: but you tell me of jesus Christ, that he was humbled for us, wherein standeth this his humiliation, and in which words is it set forth? Answ. It is set forth in these words: And in jesus Christ his only Son our Lord, which was conceived by the holy Ghost, borne of the Virgin Marie, suffered under Pontius Pilate, was crucified; dead and buried: and of this his humiliation there be three degrees. 39 Quest. Which is the first degree, and in which words? Answ. First, his Incarnation, set forth in these words: which was conceived by the holy Ghost borne of the Virgin Mary. 40 Quest. Which is the second degree, and in which words? Answ. He suffered the death of the Cross, for my sins, set forth in these words; He suffered under Pontius Pilate, was crucified, dead and buried. 48 Quest. Which is the third degree of his humiliation, and in which words? Answ. He descended into hell, that I might be delivered from hell, and everlasting death, in these words: He descended into Hell. 58 Quest. Is this all the humiliation of the son of God for our redemption, did he no way else abase himself for us? Answ. Yes, he became obedient to the law also, that by his obedience and righteousness, we might stand perfectly righteous in the sight of God. 64 Quest. In which words is his exaltation set down, and how many be the degrees hereof? Answ. In these words; the third day he arose again from the dead, and ascended up into heaven, there he sitteth on the right hand of God the Father Almighty: from thence he shall come to judge the quick and the dead; and of this be four degrees also. 67 Quest. Which is the first, and in which words? Answ. First, he arose again from death to life. 68 Quest. Which is the second? Answ. And he ascended up into heaven, in these words: the third day he arose, etc. 68 Quest. Which is the third, and in which words? Answ. Thirdly, he hath all honour, power, and authority in heaven, and in earth, together with God the Father, in these words: He sitteth on the right hand, etc. 79 Quest. Which is the fourth degree, and in which words? Answ. Fourthly, he shall come from heaven, at the end of the world, to judge all that shall then be found living, and all that have died since the world began in these words; From thence he shall come, etc. 84 Quest. What learn we to believe concerning God the holy Ghost, and in which words? Answ. That he is God equal with the Father, and the Son, and the sanctifier of all the elect people of God, in these words; I believe in the holy Ghost. 91 Quest. Which is the second part of your articles of faith, concerning the Church of God? Answ. I believe the holy Catholic Church, the Communion of Saints, etc. 98 Quest. What learn you to believe here concerning God's Church? Answ. Four things. 98 Quest. Which is the first? Answ. First, I learn to believe that God hath a Church, consisting of a certain number of true believers, of whom some be in heaven, and some be upon earth, and that I myself am a member of the same. 98 Quest. Which is the second? Answ. I learn to believe, that God's Church is holy, that is sanctified and washed by water, and the holy Ghost, and such as daily groweth in holiness, until at the last it comes to be presented before God, without spot or wrinkle of sin. 118 Quest. Which is the third? Answ. I learn to believe, that God's Church is Catholic, consisting of persons of all sorts, scattered all over the world, and of all times and ages. 127 Quest. How may a man certainly know where this Church of God is? Answ. By these two special marks, holiness taught and professed, and antiquity when they go together. 138 Quest. Is not the Church of Rome then the ●●ue Church of God, seeing it exceeds in holiness, and is most ancient. Answ. No: It was a true Church indeed in the Apostles times, and many years after, but now it is neither holy, for great uncleanness is there maintained: nor ancient; for the ancient, for the ancient Religion is defaced with gross errors and superstitions. 138 Quest. Where then may we find the true Church? Answ. In England, and in all other places where these corruptions are done away, and Religion is restored to the first purity. 138 Quest. How can this be, seeing the Religion here professed is but as it were of yesterday, and never heard of before Luther and Caluin. Answ. This is a mere slander, for there was never any age since the Apostles, wherein there have not been some standing to the maintenance hereof, against Romish corruptions. 138 Quest. How happened it then, that the church of Rome still ever prevailed, and was generally accounted for Christ's true Church, and those oppugners were never of any esteem? Answ. By the greatness and tyranny of the Roman Bishops, whose chief care hath been most ever since Constantine's time, to magnify their own Church, and themselves, and to suppress their adversaries. 138 Quest. But is it possible, that the Roman Church having been once a true Church, should fall, seeing God hath promised his spirit unto his Church, to be always present, leading it into all truth? Answ. The Lord toeth not his spirit to any place, for then the famous Churches in Asia, should still have been true Churches, but the spirit is always present to the faithful in all places of the world. 139 Quest. Which is the fourth thing that you learn to believe concerning the Church? Answ. That there be certain special benefits belonging to the Church, and to every true member thereof, viz. The Communion of Saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. 139 Quest. What mean you by the Communion of Saints? Answ. That holy and sweet fellowship, which all the members of Christ's Church have one with another, as they all make but one body in Christ, so communicating all good things unto one another, whether spiritual or temporal, as their mutual necessities do require. 139 Quest. What mean you by the forgiveness of sins? Ans. That wonderful grace of God in jesus Christ, whereby he passeth over our transgressions as if they had never been committed, and releaseth the punishment due for them. 148 Quest. What mean you by the resurrection of the body? Answ. That though the body after death lie rotting in the grave, yet at the last day it shallbe raised by God's power, and being joined to the soul, shall stand before God's judgement seat, to give account of all that it hath done, whether good or evil, and be rewarded accordingly. 155 Quest. What manner of bodies shall we have in the resurrection? Answ. The very same which now we have, only whereas they be now natural, they shall rise again spiritual, not subject to death any more, nor sustained by natural means, of meats and drinks, and sleep, and the like. 159 Quest. Amongst those that die, some are crooked through age, some tender infants, some blind, and some lame, shall their bodies at the resurrection then be the same? Answ. No, for all these are weaknesses, which shallbe done away to the faithful, and strength, perfection, and comeliness shall be to every one of them. 159 Quest. What mean you by the life everlasting? Answ. All that ever-induring happiness, and all those joys which the Lord imparteth to all his elect in the world to come, which are so great, as that the eye hath not seen, nor the ear heard, neither can the heart conceive throughly. 163 Concerning the Law. Quest. Thou saidst, that thou wert bound to keep the Commandments of Almighty God, which be they? Answ. God spoke these words, and said, I am etc. 171 Quest. How many things dost thou learn out of these Commandments? Answ. Two things, my duty towards God, and my duty towards my Neighbour. 172 Quest. How are the Commandments divided? Answ. Into two Tables. 189 Quest. In which Table do you learn your duty towards God? Answ. In the first, containing the four former Commandments. 191 Quest. How many be the parts of every of these Commandments? Answ. Two, the Commandment itself, and the reason of it. 191 Quest. In which words is the first Commandment contained, and which is the reason? Answ. The Commandment is, Thou shalt have none other Gods but me: the reason in these words, I am the Lord thy God, which brought thee out of the Land of Egypt, out of the house of bondage. 196 Quest. What are we here commanded? Answ. To have the Lord for our God, that is, to love him above all, to fear him above all, to put our whole trust in him, and to make our prayers to him alone. 196 Quest. What is here forbidden? Answ. First, Atheism, which is the acknowledgement of no God: Secondly▪ ●gnorance, which is a neglect of the knowledge of God and of his word: Thirdly, profaneness, which is a regardlesnes of God and of his special service: Fourthly, inward idolatry, which is the giving of God's worship unto creatures, by praying unto them, trusting in them, or by setting the heart upon them. 201 Quest. Whence is the reason of this command taken? Answ. Both from the equity of it, because he is the Lord our God and none other, and from the benefits bestowed upon us, in bringing us out of the bondage and thraldom of the Devil. 209 Quest. In which words is the second Commandment, and in which is the reason? Answ. The Commandment is, Thou shalt not make to thyself any graved Image, nor the likeness, etc. The reason, for I the Lord thy God am a jealous God, visiting the sins. 212 Quest. What is here forbidden? Answ. All outward Idolatry, which is first by making the image of God, or of any creature to be worshipped: Secondly, by falling down before any image: Thirdly, by serving God according to our own fantasies. 212 Quest. What are we here commanded? Answ. To perform all outward duties of God's service, according to his will revealed in his word, for the substance thereof. 223 Quest. Whence is the reason of this Commandment taken? Answ. Partly from the punishment to be inflicted upon such as break it, unto the third and fourth generation, and partly from the benefits to be bestowed upon such as keep it unto the thousand generation. 227 Quest. Which is the third Commandment, and which the reason? Answ. The commandment is, Thou shalt not take the name of the Lord thy God in vain, the reason, for he will not hold him guiltless, &c, 229 Quest. What is here forbidden unto us? Answ. All abusing of the Name of God, which is first by blaspheming, or giving occasion to others to blaspheme: Secondly, by swearing falsely, deceitfully, rashly, commonly, or by creatures: Thirdly, by cursing and banning: Fourthly, by vowing things impossible or unlawful, or by neglecting of our lawful vows: Fiftly, by lightly using the holy name of God or his word: Sixtly, by vain protestations and asseverations. 230 Quest. What are we here commanded? Answ. To glorify the name of God, in all that we do, think, speak and desire, and to labour that others may be won by our means to do the same. 240 Quest Whence is the reason of this Commandment taken? Answ. From the fearful estate of such as any way abuse the name of God, the Lord holdeth them as guilty of dishonour done unto his name. 244 Quest. If there be such danger in swearing, may a man lawfully swear in any case whatsoever? Answ. Without doubt a man may sometimes lawfully swear, either for the confirming of a truth which cannot otherwise be known, and yet necessary, or for the strengthening of honest Leagues made betwixt men; or lastly, a man being called thereunto before a lawful Magistrate. 246 Quest. What else is required, that our swearing may be lawful? Answ. These four things. First, we must swear only to such a truth as we know to be so. Secondly, according to known intent of him unto whom, or before whom we swear. Thirdly, this being a part of God's worship, we must do it with great reverence. 248 Quest. What if a man shall swear to perform an unlawful thing, is he not bound notwithstanding to perform his oath? Answ. In no wise, for so he should add unto his sin of swearing unlawfully, a further sin of doing unlawfully. 249 Quest. Which is the fourth commandment? Answ. Remember that thou keep holy the Sabbath day, etc. 250 Quest. What is the duty here commanded? Ans. To keep holy the Sabbath, and to be mindful of it. 250 Quest. How may this be done? Answ. By assembling together to pray unto God, and to praise him, to hear his holy Word, and receive the blessed Sacraments. 250 Quest. Is this all that is required to the right keeping of the Sabbath day? Answ. No, but we must prepare ourselves by prayer, and emptying our hearts of sin, and meditate upon God's works, and the word which we have heard, suffering it so to work in us, as that we may be furthered in all holiness of life. 250 Quest. Is there no duty to be done towards our neighbour for the hallowing of this day? Answ. Yes, it is a special time of exercising mercy, by helping against sudden dangers, by collecting and distributing to the poor, by visiting the sick, and reconciling dissensions amongst neighbours. 254 Quest. Is there any set day under the new Testament thus to be kept holy? Answ. Yes, the day which is commonly called Sunday, but in the Scripture the Lord's day, or the first day in the week, is thus to be kept without alteration to the end of the world. 260 Quest. When doth the Lord's day begin and end? Answ. It beginneth in the morning at the dawning of the day, and endeth next morning likewise. 272 Quest Are we bound to do the holy duties of God's worship all this time without ceasing. Answ. No, for we may refresh ourselves with eating and drinking, singing and music, and with any honest delight whatsoever, whereby the mind is cheered up, and joy and gladness befitting the Lords holy day expressed. 276 Quest. Is this all that we are bound unto, to keep the Sabbaths ourselves, in ceasing from labour, and doing the duties thereof? Answ. No, but who so hath Son or Daughter, Man servant or Maid-servant, Cattles or stranger within his Gates, is alike bound to provide as much as in him lieth, that they all observe this day in their kind both man and beast. 278 Quest. Doth the Lord only take care for the right spending of this day, and leave us to ourselves upon the six days? Answ. No doubtless, but it is his will and commandment also that we should upon the six days abstain from idleness, and diligently labour in the works of our callings. 279 Quest. Is it not lawful then to forbear working, to attend upon God and his worship, upon the six days? Answ. Yes, it is not only lawful but necessary for every one, to do the duties of God's worship every day of the week in private and in public, when just occasion is offered. 282 Quest. How can this stand with the command of working upan the six days? Answ. Yes, very well, because that howsoever God is to be served upon the six days, yet they are for the most part to be spent in the works of our callings. 286 Quest. What more special rules are we to follow in our weekly devotion? Answ. First, we must pray every day morning and evening: Secondly, before and after the use of God's creatures. Thirdly, the more our necessities urge us, pray the oftener, and more instantly. Fourthly, let no day pass without some reading, and divine meditation. Fiftly, neglect not the public preaching in the week days, where opportunity is offered to come unto it. 286 Quest. What is to be thought of whole days set apart to public duties in the week, as Saints days and days of thanksgiving? Answ. All this may lawfully be done, and is commendable by God's word, & therefore we are reverently to conform ourselves to the ordinance of authority herein. 287 Quest. What is the sin by this Commandment forbidden? Answ. All profaning of the Sabbath day, which is, first, by doing worldly works that are not of present necessity, by journeying about worldly affairs, idle resting, or absenting ourselves from the public duties of God's worship: secondly, by forgetfulness of the Sabbath upon the six days, by which we often bring upon ourselves a necessity of profaning the same: thirdly, when being parents or governors, we leave our children, pupils, or servants to their own liberty upon this day. 291 Quest. What be the reasons of this Commandment? Answ. They are partly enfolded in the Commandment, and partly expressed in these words; For in six days the Lord made heaven, and earth etc. 295 Quest. What are the reasons enfolded in this Commandment? Answ. Three: First, because the law of the Sabbath is ancient, and was in force in Paradise, before man's fall. Secondly, because it is most equal, the Lord allowing us six days for our worldly affairs, and requiring but one of seven for the work of his worship: thirdly, because the seventh is the Lords peculiar day, so that without sacrilege we cannot any way profane it. 296 Quest. What are the reasons expressed? Answ. Two, first, from the Lords own example, who rested upon the seventh day from all his works of creation: secondly, from his blessing inseparably linked to the hallowing of this day, so that he which keepeth it holy, shall find it to his comfort, unto him a blessed day. 298 Quest. Which is the first Commandment of the second Table, or the fifth of the Law? Answ. Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. 299 Quest. In which Commandments do you learn your duty towards your neighbour? Answ. In the six latter commandments which be of the second Table. 299 Quest. Which is the first of these Commandments? Answ. Honour thy father and mother. etc. 301 Quest. What are we here commanded? Answ. To honour, that is, to love, reverence, cherish, and obey our natural parents, the parents of our country, and our Fathers in Christ. Secondly, to carry ourselves lowly, and reverently towards our masters, being ruled by them in the Lord, and toward the ancient, and all our betters: Thirdly, if we be superiors, to walk worthy the honour due unto us from our inferiors, & to use all gentleness toward them. 303 Quest. What is here forbidden? Answ. All irreverence toward those that be in place and authority above us, and churlish behaviour in such towards those that be of a low degree. 317 Quest. Whence is the reason of this Commandment taken? Answ. From the promise of long life, if God please not to prevent us with the blessing of eternal life. 325 Quest. Which is the sixth Commandment, or the second of the second Table? Answ. Thou shalt do no murder. 328 Quest. What is here forbidden? Answ. All murdering of ourselves, or others and all approbation hereof in others, either by command, counsel, consent, or concealment. Secondly, all injurious actions tending to the prejudice of our neighbour's life: thirdly, all railing and reviling speeches: fourthly, all murderous desires and affections of the heart, as of anger, malice, hatred, and envy: fifthly, all cruelty towards the creature, which showeth a murderous mind in us. 328 Quest. What are we here commanded? Answ. Out of the love which we bear to our neighbour, as much as in us lieth, to preserve his life and health, and specially the life of his soul, by good counsel, exhortation, and admonitions. 343 Quest. Which is the seventh Commandment? Answ. Thou shalt not commit adultery. 347 Quest. What is here forbidden? Answ. First, all outward unclean actions of adultery, fornications, etc. Secondly, all filthy and unclean speeches, singing of wanton lovesongs, and reading of Books & Ballads of this sort. Thirdly, all incontinent thoughts and lusts of the heart. Fourthly, whatsoever is usually an occasion of uncleanness, as being present at filthy stageplayss, putting on apparel of another sex, mixed lascivious dancing, surfeiting, drunkenness, idleness, etc. 347 Quest. What are we here commanded? Answ. To live in temperance, chastity, and soberness, and so to keep my body holy and pure, as a temple of the holy Ghost. 357 Quest. Which is the eight Commandment? Answ. Thou shalt not steal. 361 Quest. What is here forbidden? Answ. All stealing, which is first by violence, or secret taking away that which is our neighbours. Secondly, by oppression and tyranny of the rich toward the poor. Thirdly, by deceit in buying and selling. Fourthly, by using any unlawful trade, or way of gain or gaming, fortunetelling, or selling drink unto drunkenness. Fiftly, by prodigality, for thus do men rob their children and posterity. 361 Quest. What more is here forbidden? Answ. All covetousness, and unmercifulness, the robbing of God in things dedicate, tithes and offerings. 370 Quest. What are we here commanded? Answ. To do to all men as I would they should do unto me, and by diligent painstaking, to get mine own living, in that estate of life, to which it shall please God to call me. 379 Quest. Which is the ninth Commandment? Answ. Thou shalt not bear false witness against thy neighbour? 383 Quest. What is here forbidden? Answ. All false witnes-bearing; first, by falsely accusing, and witnessing against our neighbour before a judge. Secondly, by slandering and backbiting, and by readiness to hearken to such false reports. Thirdly, by flattering, or soothing any for advantage against the truth. Fourthly, by lying, or telling an untruth against our consciences. 383 Quest. What are we here commanded? Answ. As much as in us lieth, to preserve the good name of our neighbour, and our own good name, stopping our ears against false reports, and suppressing them, & always whatsoever comes of it speaking the truth. 393 Quest. Which is the tenth Commandment? Answ. Thou shalt not covet thy neighbour's house, etc. 396 Quest. What is here forbidden? Answ. All first motions of the mind unto sin, though no consent be yielded unto them. 396 Quest. What are we commanded here? Answ. To keep our very hearts and minds free from evil thoughts against any of the commandments of God. 399 Quest. Is any man able to keep all these Commandments? Answ. No man upon earth hath, or ever can be able to keep them perfectly, Adam only excepted in the state of innocence, and Christ who was both God and man. 401 What is the breach of the law, and the punishment of it? Answ. It is sin, which if it be but once committed only, and that but in thought, it makes a man subject to God's eternal curse, which is everlasting death in hell fire, the torments whereof are unspeakable without end or ease. 404 Quest. Is it not injustice to appoint so great a punishment for every sin, yea even for the least? Answ. It is very just and meet for the Lord to adjudge the least sin to hell fire, because his mark, which is perfect holiness, set upon man in his creation, is hereby removed, and a mark with the Devil's brand is made upon the soul of the sinner, for which it is just that the Devil, and not God should now have such a soul. 405 Quest. If no man can perfectly keep the Law, wherefore serveth it? Answ. First, to humble us in regard of our miserable estate hereby discovered; secondly, to be a rule of good life unto us. 406 Quest. How may we be saved from our sins? Answ. Only by the blood of jesus Christ laid hold upon by a true and lively faith. 407 Quest. How is faith first begun and wrought in the heart? Answ. Ordinarily by the preaching of the Gospel, the holy spirit inwardly opening the heart to believe those things that are outwardly preached to the ear. 410 Quest. How doth faith exercise itself, and get more strength? Answ. By prayer, the exercises of Gods holy word, and by receiving the Sacraments. Concerning Prayer. Quest. What is Prayer? Answ. It is a lifting up of the heart unto God, only in the name of jesus Christ according to his will, in full assurance to be heard and accepted at his gracious hands 412 Quest. What need is there that the faithful should pray, seeing they are in God's favour, he knoweth their wants, and hath pardoned all their sins? Answ. By how much the more we are in God's favour, by so much the more needful is it that we should cheerfully pray, both to pay the duty that we own unto God, to obtain the blessing promised, and to renew our assurance of the pardon of sin daily renewed through our great weakness. 416 Quest. What times are specially to be spent in Prayer? Answ. It is necessary, that every Christian make his prayers unto God every morning and evening, sitting down and rising up from meal, and at other times, as the spirit moveth, or occasions and other necessities require to have the heart lifted up in prayer. 418 Quest. How, and according to what Prayer ought we to pray? Answ. The patrerne and form for our direction is the Lords Payer. Our Father, etc. 422 Quest. How many be the parts of this Prayer? Answ. The Preface, Our Father: The Petitions, Hallowed be thy name: and the conclusion, For thine is the, etc. 429 Quest. In the Preface why call you God Father? Answ. Because he is ready as a loving Father to hear me calling upon his name, whence I learn with boldness and confidence to come unto him with prayer. 429 Quest. Why do you say Our Father, and not my Father? Answ. Because I ought to pray for all other the Children of God as well as for myself. 432 Quest. Why add you in the Preface, which art in heaven? Answ. Not for that I believe God to be in heaven only, for he is every where: but because to be in Heaven, is an Argument of great glory: whence I learn with reverence to pray unto him, being my Father most glorious. 434 Quest. How many be the Petitions of this Prayer? Answ. Six, whereof the three former concern God's glory the three latter concern ourselves. 435 Quest. Which be those three concerning Gods glory? Ans. First, Hallowed be thy name. Secondly, Thy Kingdom come. Thirdly, Thy will be done on earth, as it is in Heaven. 437 Quest. In the first of these, what desire you? Answ. That the name of God may be glorified in the use of his Titles, Word, and all his Works. 437 Quest. In the second Petition what desire you? Answ. That the number of true believers may be daily increased, that God's Kingdom of grace being enlarged, his Kingdom of glory may be hastened. 443 Quest. In the third Petition what pray you for? Answ. That I and all the people of God upon earth may as readily obey God's will, as the Angels and Saints in Heaven. 452 Quest. Which be the three Petitions concerning ourselves? Answ. The first, Give us this day, etc. 2. Forgive us our trespasses. 3. Lead us not into temptation, etc. 459 Quest. What pray you for in the first of these Petitions? Answ. For all things necessary for this present life, and therefore we ask but for bread, and but for this day. 460 Quest. What pray you for in the second of these Petitions? Answ. That God would freely forgive us all our sins, as we do from our hearts forgive the offences of men against us. 471 Quest. What pray you for in the third of these Petitions? Answ. That the Lord would not suffer us to be carried a-away by the temptations of the world, flesh or Devil, to the committing of sin, but that he would deliver us from the evil of all temptation, both sin and damnation. 480 Quest. Wherefore serveth the conclusion, For thine is, etc. Ans. It is added as a reason of all the Petitions, to strengthen our faith, that God being both able and willing, doth certainly yield to our requests made unto him, therefore we add a note of confidence and say, Amen. 487 Quest. What is the other exercise of the faithful? Answ. The right receiving of the Sacraments. 518 Of the Sacraments. Quest. The benefits being showed, which we are to crave at God's hands by prayer, what further means have we for the better assuring to our souls the promises of all spiritual blessings in Christ. Answ. The Sacraments of the new Testament, which are the pledges of the Covenant between God and his people. 492 Quest. Wherein stands true repentance? Answ. In three things. First, in knowledge and acknowledgement of our sins past. Secondly, in godly sorrow and grief of heart for them. Thirdly, in a godly purpose to forsake all sin, and to lead a new life for all time to come. 505 Quest. What is faith? Answ. It is a certain persuasion of the heart, wrought by the Spirit of God, grounded upon his promises; that all my sins are forgiven me in Christ jesus. 508 Quest. What is required in such as come to the Lords Supper? Answ. To be rightly disposed before, and at the receiving hereof. 532 Quest. What ought a man to do before his coming? Answ. To examine himself for his faith in Christ. 532 Quest. How may a man know whether he hath true faith, or no? Answ. By two special fruits thereof, repentance for all his sins, and love towards his neighbour. 534 Quest. Wherein stands true repentance? Answ. In affection, when it is the same towards our neighbour, that it is towards ourselves, void of malice, hatred, and envy, and desirous of his good as of our own: and in action, when we are ready to do good unto others, as unto ourselves, and to keep away hurt, as from ourselves. 537 Quest. What shall he do that finds not these things in himself after due examination? Answ. He may not keep away from the Lords Supper, for this were a provoking of God to wrath, neither can he come unto it without offending in a higher degree. 539 Quest. What may a man do then in this case? Answ. He must humbly sue unto God for the pardon of his sins, to ftrike his hard heart, that he may melt into tears for them, and constantly cleave to his commandment, and if there be any dissension, he must go and be reconciled to his brother. 540 Quest. What ought a man to do at the Lords Supper? Answ. He ought thankfully to remember the inward graces of God towards him, by seeing the outward signs. 541 Quest. What are these graces? Answ. First, the Lords giving of his son jesus Christ to death for us, set forth by the Ministers taking of the bread & wine, breaking & pouring out, & offering them to us all. Secondly, our near union unto Christ, and how we have all our spiritual food from him, set forth by our taking, eating, and inward digesting the Bread & Wine that become nourishment unto us. Thirdly, the near union that God hath made by Christ betwixt all the faithful, set forth by the same bread, being made of many grains of corn, and by the same wine made of many grapes. 541 Quest. What is to be done after the receiving? Answ. We must meditate of the covenant of new obedience, renewed by this Sacrament, that we may more carefully perform it, and fly sin and vice all the days of our life. 543 Appendix. Quest. What is the Word of God? Answ. Whatsoever is contained in the Books of the old and new Testament, and not any other Books, or writings whatsoever. 545 Quest. How many, and which are these Books? Answ. The Books of the old Testament are seven & twenty; Genesis, Exodus, Leviticus, Numbers, Deuteronomie, joshua, judges, Ruth, the first and second of Samuel, the first and second Kings, the first and second of the Chronicles, Ezra, Nehemiah, Ester, job, Psalms, Proverbs, Ecclesiastes, Canticles, Isaiah, Jeremiah, Ezechiel, Daniel, and the Book of the twelve small Prophets. The Books of the new Testament are 26. Matthew, Mark, Luke, john, the Acts of the Apostles, the Epistle to the Romans, first and second to the Corinthians, Galathianss Ephesians, Philippians, Colossians, and two to the Thessalonians, and two to Timothy, to Titus, the Hebrews, the Epistle of james, and two of Peter, first, second, and third of john, of jude, and the Revelation of john. 545 Quest. Are not the Apocrypha Books part of the word of God? Answ. They are not, neither have been ever so accounted in the Church of God, but are annexed, as being full of good instructions and histories, declaring Gods wonderful Providence over his people Israel. 546 Quest. What proof is there, that the other are God's Word? Answ. It is proved by their antiquity, some of them being before all other books, sundry times oppugned and sought to be burnt up by persecutors, and yet wonderfully preserved, and by miracles from Heaven confirmed, which shows that they came from heaven, and are not of man's invention. 547 Quest. Having this word written, is it not sufficient for our salvation, without any help by preacking. Answ. It is not sufficient, but it must also be set forth by preaching, that the hard places may be rightly understood, we may be kept from errors, and have our dull hearts stirred up to embrace it. 551 Quest. What is the Preaching of the word of God? Answ. It is properly the expounding of some part thereof, teaching hence, the duties to be followed, and the sins to be avoided, and exhorting to do accordingly. 553 Quest. Who may preach the Word of God? Answ. Only such as are outwardly sent of God, ordinarily, and when extraordinary necessity doth require, all such as are inwardly stirred up, and enabled by God's Spirit. 555 Quest. What is required to the right hearing of the Word? Answ. To prepare a man's self by prayer and holy meditations, and by emptying the heart of corrupt affections, to attend diligently and reverently at the preaching of the Word, and laying it up in the heart, to do accordingly all the days of his life. 557 Gentle Reader, I have here noted unto thee the most remarkable faults; some small literal faults if thou meet withal, I pray thee to amend. ERRATA. PAge 6. line 36. for Chastenings, read Christen. pag. 7. l. 1. for labour, read Laver. pag. 12. l. 18. for contention, read contempt, pag. 58. l. 15. for was wont, read was not wont. pag. 356. l 30. read yet this did cost John Baptists head. pag. 356. l. 34. read by the house falling down upon them. If other faults have past, they are but small, And as the Printer hopes, but literal. Yet pardon, though in words he did offend, For, most of us, I fear, have deeds to mend. TO THE READER. COurteous Reader, having been much desired and importuned to print these Questions, and Answers alone by themselves, in regard this great Book is too large to be learned by heart; I have condescended to their Requests, and printed them, for the further help and benefit of Ministers in their Churches, of Schoolmasters in their Schools, and Householders in their Families, and it is called, The English Teacher, or, The A. B. C. enlarged; and are to be sold by JOHN MARRIOTT, at his Shop in Saint Dunston's Churchyard in Fleetstreet. 1622. HONI SOIT QVI MAL Y PENSE royal English blazon or coat of arms A COMMENTARY, OR, LARGER EXPLANATION OF THE SHORT Catechism, setforth in the Book of Common PRAYER. WHAT is your name? N or M. This Primer Question may be called the way to the Church door: it leadeth to the mention of Baptism, which is the gate of Christianity. It is prefixed before our Catechism, as an Introduction, or familiar entrance, framed by question and answer, for the instruction of the simpler: and therefore is not idle and unfitting, as some would have it, but very agreeable to the matter intended. Inasmuch, as a Christian man's name doth not only distinguish him from other men of different names; but also serveth for a remembrance, whereby the grace of God should be stirred up in him. Thus the people had names of old: Adam, signifying red earth; Euah, a mother: Abram, an high father: Isaac, laughing: jacob, supplanting: and the Lord himself hath a name prescribed, jesus, a Saviour, etc. Neither were these names given by chance, but Almighty God himself being the first guide hereunto, and many times appointing the name, then holy men followed; and generally, all the world in former ages, gave names of special signification. Pharaohs daughter called the Hebrew child drawn out of the river, Moses, Drawne-out. joseph was proclaimed by Pharaoh the King, Abres, Father; when, as a Father he provided for the Country, etc. A more especial daily monitory may this be to us, for that our name doth remember unto us our Christian Profession, that we may walk worthy of the same. And this may serve for some direction unto us, in the naming of our children, that we prefer not heathen names where other are usual and convenient. Quest. Whether may a man change his name or not? Change of names. Answ. He may: First, by God's special command: as Abram was changed into Abraham; Sarai, into Sarah; jaacob, into Israel; Peter, into Cephas, joh. 1 43. etc. Secondly, if he be converted from a false, to the true religion: thus Saul his name was turned into Paul: for in this case infidels and heathen men have thought unfit to retain the old name: When Nabuchadnezzar consecrated Daniel unto Bel their God, he changed his name into Belshazzar, Bells Treasurer: Ananias, into Shedrach, which is, The King of the Planets hath inspired him; Azaria●, into Meshaecke, Venus; & Misael into Abcan●ge, the servant of the fire. And the same is the practice of the Turks at this day, if any man turn Mahometan, he receiveth a new name, as that famous Prince George Castriot of Epirus, had his name changed into Scanderbag. Thirdly, a man may change his name for the glory of God, and his own safety, without hurt to any man. Thus Bucer, in the time of. King Edward the sixth, called himself by the name of Aretius Felinus; * Cyril: Jerus: saith, That they changed their names, as occasion was offered. And the Civil Law doth allow it. Beza wrote two Homilies under the name of Nathaniel Nestkins: that their own names might not hinder the Papists from the reading thereof: Yet this approves not the changing of names, the more securely to commit any villainy, as was done by the late Traitors of November the fifth. Quest. Who gave you this name? Answ. My Godfathers, and Godmothers, in my Baptism, wherein I was made a member of Christ, a child of God, and Inheritor of the Kingdom of Heaven. Explan. In this answer I observe three things. First, the time of the name giving. viz. In Baptism. For this is both answerable to the practice of the Church of God in all ages, since there was a Sacrament of Baptism, or any other in the room thereof, & standeth with very good reason. As for the custom of the Church; Abraham, at the first institution of the Circumcision, is said, to have circumcised his son the eight day, and to have called his name Isaac, Gen. 21▪ and this custom held as long as circumcision, as may be seen in john Baptist: When they came to circumcise the babe, Luc. 1.59. and called him Zacharias. And in the Lord jesus; When the eight days were accomplished, that they should circumcise the child, Luc. 2.21. his name was called jesus. Object. Gershom the son of Moses, Exod. 2.22. 4.25. was named before his circumcision, for he was afterwards circumcised, when the Lord met Moses in the Inn, and would have slain him: Rachel, Jacob's wife, Gen. 35.18. immediately after her travel, named her child Benoni, and during the time of the Israelites being in the wilderness, for forty years, Jos. 5.2. they were without circumcision, but it is not likely they were without names. Sol. This last was an extraordinary time, necessity made them dispense with law; for that act of Rachel's, it only shows her desire, for the child was afterwards called Benjamin, viz. at the circumcision. Lastly, for the first, no marvel though the custom of the Church were broken, seeing that God's ordinance was also neglected, for fear of impatient Zipporah. Secondly, what fit time can be to impose names, than when we begin to be? we are first borne, and then have the common name of man, than we are borne again, and have the special names of Christians. The second thing in the answer; the persons that give the name, Godfathers and Godmothers. True it is, that Parents were always wont to propound the name. joseph directed by the Angel told what the name of Jesus should be: Zachary, of his son john: and ordinarily, Abraham, Moses, joseph in Egypt (also Hannah named Samuel; & Rachel, joseph. But the Godfathers, following the direction of the parents, have used a long time to propound the name in public: when john was to be circumcised, it is said, They call d his name, etc. But his parents had the greatest stroke in determining the name. Objections against Godfathers answered One, writing against our custom herein, allegeth the Council of Nice, Can. 30. Let no faithful man name his children by heathen names; and that of Baronius. My Parents called me Tarr●chus, and out of Dionysius, that the Priest was wont to ask the name at the Church door, and hence endeavoureth to prove, that Parents, and not Godfathers, are to name their children, neither at the time of baptism, but before, for which he further addeth, that they, which were Adulti, were wont to come before their baptism, and put their old names in the Register. Unto which I answer. First, that of the Council of Nice, is a mere forgery, there being but twenty Canons in all, or two and twenty at the most. Secondly, admit it to be true, and that which followeth; it is no more than we confess, that Parents have, or aught to have, the chiefest stroke in the names of their own children. Lastly, for the Adulti holding their own names, it might be through connivency, in some particular Church, at some time only. For it is most evident, that Godfathers were used amongst Christians, even in the Primitive Church. Higinus, Bishop of Rome, and Martyr, speaks of them in his fift Decretal, who was but 140. years after Christ's incarnation, and the best reformed Churches do allow of them. One, a learned Doctor of Germany, defends this use upon these reasons. * Zanch. in Eph▪ p. 580. Reasons why Godfathers are used. 1. It is not against the Scriptures. 2. It is most ancient. 3. It proceeds from love, of the parents procuring them, of them undertaking. 4. It is to the benefit of the Infant, if the Parents dye. 5. It is an help unto the Parents, to which may be added, that it is a mean to increase mutual love amongst neighbours, when they shall perform this duty one for another. 3. The third thing in the answer is, the addition: Wherein I was made a member of Christ, etc. Which is not so to be understood, as though the outward washing of water, did make the baptised partaker of these so excellent benefits: for it is true of the Sacraments of the new Testament, which was said of them of the old: It is impossible, Heb. 10.4. that the blood of bulls and Goats should take away sin. And in another place; Circumcision availeth nothing, but a new creature. Gal. 15. That the same may be said of Baptism, see in the pharisees coming to john his Baptism: O generation of Vipers (saith he, Luk. 3.7. who hath forewarned you to fly from the wrath to come? Where he showeth, baptism to be a means of escaping God's wrath, after an implicit manner; but withal, requires virtue, which being away, baptism availeth not. And our Lord having commended baptism to all, excepteth yet, saying; He that believeth not shall be damned. The case herein is diverse, Mark. 16.16. First, in those that are of ripe years and understanding: there is required of them a due disposition of repentance, and faith, actually performed by, and in themselves. But in Infants it is enough that they pertain to the Covenant, being born● in the bosom of the Church, and presented to the participation of gracious adoption by virtue of the Faith of their Parents. The right understanding then of this is, that in our baptism, we are sacramentally, or instrumentally, made the children of God; and really, and truly, when we are together baptised with the Holy Ghost; if thou believe, and be baptised, thou art made Inheritor of the Kingdom of Heaven, and this is ascribed unto baptism. Joh. 3.5. Except a man be borne of water and the spirit, &c: as converting, begetting unto Christ, and building men up in grace, is ascribed unto the Officers of God's Church. Wherefore let no man mistake this matter, thinking himself safe, when he is baptised, for he may, nay, infinite numbers do, notwithstanding perish. Baptism confers not Grace, Ex opere operato, as the Church of Rome teacheth; but ever, in men of years as they were found in grace, they were thought fit to be baptised. Read of the Eunuch, of Cornelius and his company, of the converts amongst the jews at Peter's preaching. Act. 8 etc. 10 chap. 2. Now then consider, whether this be thy case or no? Art thou endued with grace? Art thou baptised with the Holy Ghost? Art thou baptised into Christ? Believest thou with all thy heart? repentest thou with a true and due compunction? If it be thus, thou hast put on Christ, thou art buried with him by baptism, Rom. 6.2. into his death, that like as Christ was raised from the dead, so also thou shouldest walk in newness of life. O well is thee, thou art a member of Christ, and inheritor of Heaven: If otherwise, thou hast been admitted to the water in vain, thou art still in thy sins. But thou wilt say, wherefore serves the remembrance of our baptism then? I answer, to confirm that grace, which is begun in a man's heart, if he believeth he shall be hereby more confirmed, if he be a true Christian, he shall be hereby registered in the Catalogue of true Christians, and all the fiends of hell shall not be able to blot him out again. If it be further demanded, how can it be said of all baptised, that they are members of Christ, seeing there are many Hypocrites, who bear only the badge of Christ, but fight under the banner of Satan. I answer, that our Church doth not usurp the gift of prophecy, to take upon her to discern which of her children belong to God's unsearchable Election, but in the judgement of charity embraceth them all, as God's inheritance; and hereby teacheth every of us so to believe of ourselves by Faith, and of others by charity. St. Paul in his salutations styleth the whole visible Churches, to whom he writes by the title of Saints, and yet it is likely that by his extraordinary discerning spirit, he could have differenced the goats of his flock from the sheep. How much more ought we, with our blessed Mother the Church of England, at all chastenings, presume that sacramental grace, doth like a soul enquicken the body of the outward element, and receive these for our true fellow-members of Christ, who have been made partakers of the same labour of regeneration? Quest. What did thy Godfathers and Godmothers then for thee? Answ. They did promise and vow three things in my name, first, that I should forsake the devil, and all his works, the pomps and vanities of this wicked world, with all the sinful lusts of the flesh. Secondly, that I should believe all the articles of the Christian Faith. Thirdly, that I should keep Gods holy will and commandment, and walk in the same all the days of my life. Explan. In this answer observe four points, which are further to be opened. First, wherefore this promise is made of forsaking the devil, etc. For the resolution of which, Man's fourfold estate. 1 of Inocency. Gen 1 27. Eccles. 7.1. it is to be understood, that our natural estate is carnal, and sensual, yea a very subjection unto Satan. True it is, that man by his first creation was holy and righteous, witness the Spirit himself; saying thus. God made man in his own Image, in the Image of God created he him. And God made man righteous, and this estate of holiness was accompanied with exquisite, and almost Divine knowledge: for proof whereof, the creatures were brought unto him to be named, and as he named them, so they were called: now his names did so fit the creatures, expressing partly their several natures, that if a most cunning Philosopher had studied all his life, he could not have done the like. Besides this, he being cast into a deep sleep, when the woman was taken out of his side, did rightly divine how near she was unto him, saying: This is flesh of my flesh, and bone of my bone etc. Again, Gen. 2.23. unto his knowledge was added a sound estate of body, (from all diseases,) as death itself came in by sin: Rom 5.18. he could labour without weariness: for the sweat of the brow comes in after the transgression. He could abstain without prejudice to his health, he could have multiplied years without grey hairs, for he was immortal. All creatures did reverence him, the earth was all serviceable unto him without barrenness, briars and thorns, none of all the serpents and wild beasts, were noisome unto him. The woman was without sorrow in travailing, without pains in bringing up her children, & without subjection to the man. Both man & woman were comely without blemish, warm without , naked without shame. I dare not say, that they should have propagated without copulation, with Gregory Nyss: De Opis●●. lôis cap. 17. 2 Of corruption. Rom. 3.23. Now man is fallen from this estate, sin proceeding from one Adam hath overspread all men. All have sinned and are deprived of the glory of God. There is in us all, so soon as we are, a want of all grace and goodness, a proneness unto evil, and untowardness to do that, which is pleasing to the Lord, as both St. Paul setteth forth in himself, saying; Rom. 7.15. Jam. 1.14. The things which I would I do not, which I hate that do I. And St. james, Let no man say that he is tempted of God. Lust, when it hath conceived bringeth forth sin, etc. And hence it cometh to pass, that we are the devil's subjects. For he that committeth sin is the servant of sin. joh. 8.34. Heb. 2.15. He is in bondage unto the devil all his life long, The promise then which is made in our Baptism, is that we shall come out of this estate of nature corrupt, into the estate of grace, which is, when we follow not the swinge of our own dispositions, neither suffer the God of this world to rule in us, but the law and word of God: For herein standeth man's restauration and bringing into a third estate, which is the estate of grace, 3. Of grace. if the heart be purified by faith; if he faithfully believe all the Articles of the Christian faith, and be sanctified to obedience of life, if he always walk in the ways of God's commandments; faith giving him interest in this estate, and obedience certifying; that he is truly interessed herein, according to that of the Apostle: Show me thy faith by thy works. Jam. 2.18. Eph. 2.2. Rom. 6. joh. 8.34. 1 Joh. 3. Heb. 2 15. Luc. 1.7.4. Heb. 11.6. 2. Cor. 8. And as our condition under sin is most terrible; so is this under grace most comfortable. Then we were dead in sins and trespasses: now we are dead unto sin, and alive unto God in righteousness: then we were servants, yea bondslaves; now we are set at liberty, yea made sons of God: then we were every day in fear; now we serve the Lord all our life time without fear: then our best works did displease God; now, though we fail in many things, we are accepted according to that we have, Eph. 2. and not according to that we have not: then we were without God in the world to protect us; now we are made near, Rom. 6.23. yea of the household of God: to conclude, we were at the day of payment to receive for our wages, death, now we shall not taste of that death, but have the gift of our God, which is eternal life. And here is the last end; the fourth estate of man endued with grace, which shall be without end, 4. Of glory. the first fruits of this are had here, half the harvest follows at every man's particular death, the soul being placed in Paradise, and all is perfected at the day of judgement, when both soul and body enjoy the kingdom of God the Father. Secondly, we are further to consider, whether we be able and have of ourselves power to forsake the devil, etc. and if not, whence we are to seek for this. Eph. 2.2. Of free will. The words indeed seem to intimate such ability, but they have no such meaning: for we are dead in sins and trespasses; that is, have as little ability to do any act of grace, as a dead man hath to move himself, or to do any thing, that belongs unto the living. We are not sufficient of ourselves to think a good thought, as of ourselves: It is not in him that willeth, 2. Cor 3.5. Rom. 9.16. or in him that runneth, but in God that showeth mercy. Where note, that as nothing in the work of our conversion and turning from sin is ascribed unto us, so all is ascribed unto God. Wherefore jeremy saith, turn us O Lord, Lament. 5.21. and so shall we be turned, and the Apostle, It is God that worketh both the will and the deed: and it is rightly decreed in an ancient council against the heresy of Pelagius. Whosoever shall say, Conc: Milinit: Can. 4. that by the grace of the Lord, we are herein helped against sin, because that by this is opened unto us, what we ought to do, and what to shun, and that it doth not effect this in us, that we choose, and are able to do what we are commanded, let him be an anathema: and not long after in another council: Whosoever shall say, Conc: Araus: can. 3. that at man's calling upon God, his grace is bestowed, and that grace itself doth not work this in us, that we call upon him, he speaks against that of the Prophet Esay, I was found of them that sought me not, and was manifested to those that asked not after me: Nay, the fathers in this Council go further, Can. 4. and deny any disposition in man's will towards God, as touching his conversion, Can. 4. according to that of Solomon: The will is prepared of the Lord. Compare this with that, which is taught by the Papists at this day, and judge whether they be not justly charged with Pelagianisme. Rom. 10.14 We are therefore to seek for this at the hands of God, we must read, hear, and learn, that we may be able to see. First, we must learn the grounds of the Christian religion, the Lords prayer, Creed, and ten Commandments, and then diligently hear Sermons; for how shall we call upon him, of whom we have not heard, and how shall we hear without a Preacher? Hearing the word preached then is God's principal ordinance to begin in us the grace of desiring to forsake sin, which where it is he will second with more grace, of utterly shaking off the dominion of sin, according to his promise of giving grace for grace. joh. 1.16. Thirdly, we are to consider, what is the office which the Godfathers and Godmothers do bind themselves unto in the behalf of themselves. Now as hath been already said, neither men nor Angels can effect this work of grace, it is a work proper to God alone. We are not therefore to suppose that their promise tendeth to the full performance of this, by themselves, as undertakers, or infusers of grace, but to do what weak help and means may be able to do, both by their care of instruction, if parents be negligent or departed, & also by prayer unto God for them. Godfathers were of old taken for sureties, as when one is admitted to be apprentice to any trade he must have sureties for his trusty and faithful service: so was it thought fit, when men turned from heathenism, and were by baptism admitted into the order of Christians, that such as were counted faithful, should be sureties for their constant and honest proceeding according to the same order, and this was done when men were of age and able to answer for themselves, and hath ever since held to be available to the same purpose, and much more necessary for infants, when growing up, they shall be pricked forward unto holiness by them. O how greatly then are they to be blamed, that turn this custom into an idle ceremony, by putting all care off: thus frustrating the intent of the Church, and deluding the congregation of God's people. Fourthly let us take a brief view, what be those abominations which a Christian at his first oath of allegiance to God, is to abjure solemnly. They are the Devil and his works, the pomps and vanities of this wicked world. Such an express form of abrenunciation of the Devil and the pomps of the world is very ancient, and may well be thought to have been derived from the Primitive Church; whereof we find express mention in Tertullian, and others. Very well therefore hath it been continued in the Church of God, and retained in this our Mother Church of England. True it is, that though such disavowing were not expressed at Baptism, yet it must needs be included implicitly in the very stipulation of that covenant, whereby we make ourselves members of Christ: But it is a more lively and firm monitory unto us, to hold us in due allegiance to our Lord and Saviour, when we record, that we have at the first entering our names into his Band, and marching under his Banner, proclaimed an express defiance and abjuration of all his enemies. Whilst this Memento sounds in our ears, how shall we dare to fly over like traitors to that enemy: nay, so much as to be seen to maintain correspondence, or entertain intelligence with those that are professed rebels against our Lord? I have solemnly before God and the congregation forsaken the Devil and his works, to cleave unto my Lord Christ, and to set myself about his holy work. Shall I then put my hand, or heart to the works of Satan, of Darkness, of Death? Sure if I do the Devil's work, he will pay me my wages, the woeful wages of sin; what that is; if mine own conscience did not sufficiently upbraid me, the holy servant of Christ St. Paul doth further tell me, The wages of sin is Death. I have professedly renounced the vanities and pomps of this wicked world. Shall I then turn servant to so empty and deceiving a Master, as is this wicked world? Sure if I do, the reward of my sin will be in the end nothing but Vanity of vanities, all is vanity. Christ my Redeemer bought me out of this wicked world: shall I sell myself again to that tyrant, and that for nothing? Such profitable Meditations are suggested, by this courageous defiance made in the first entrance into our Christian warfare. But to return to the subject matter whereupon this disclaiming and forsaking is to be employed, it is a troop of encompassing and besieging enemies all too near us, partly round about us, and partly within us. The Devil, an invisible foe, most powerful by his own subtlety and malice, he setteth upon us by suggestions to draw us to his works. Verily none of them can be good, for he can do nothing but sin, and would make us like himself. He employeth these works and workmen when he breatheth into our souls the hellish passions of presumption, desperation, pride, malice, murder of souls and bodies: contention of Religion, Atheism, Heresy, etc. For the influence of spiritual wickednesses, he useth among all other instruments the strongest against our own souls, our own natural purblind reason, to wound our Faith: he hence whetteth and kindleth his fiery darts. The world a more visible foe, most ensnaring by enticements and blandishments, that dazleth our eyes with the lustre of glittering pomps, & fading vanities. Our putting on gorgeous apparel makes us easily forget our putting on Christ, & our loging to be clothed with immortality: sumptuous buildings make us too soon forget the house Not made with hands which we have in the heavens. 2, Cor. 5.2. Feathers, fans, foretops, paintings, etc. Do so sophisticate our bodies, & entoxicate our souls, as if we preferred these ensigns of vanity, & disguises of mortal bodies, before the hoped beauty and splendour of glorified bodies. Ob. It seemeth then that all outward pomp and secular glory is renounced in our Christendom. What then shall become of King's Courts, Royal shows, triumphs, etc. Must these be ranged amongst the forbidden vanities? Sol. Verily no. As there are in all well-governd Christian commonwealths, distinctions of habits, ornaments, and buildings, to put a difference between several degrees of subjects, so much more is it fit that there should be a majestic splendour whereby the Prince and his Court may be conspicuous above others. In domibus Regum sunt, qui mollibus indumentis vestiuntur. It is the brainsick humour of some Anabaptists to lay all the world level. Nor is it marvel that they, who defy all Kings, as limbs of the wicked world, and scourges of the disciples, should deny all robes of ornament, exceeding the skirts of a weavers or miller's jacket. Our vow in Baptism renownceth not civil pomps befitting particular callings or occasions, but the excess of them, they being too much possessed by them, transported with them, or addicted to them. If they thus entice us to forget God, and become a snare to us, make us to cling and cleave to earthly things, then by our abuse they degenerate into the vanities of this wicked world. Alas this they do too often. God be merciful in this to the best of us. The world, the flesh, and the Devil. The third foe is most sensible and inseparable, because nearest us, most powerful in persuading and conquering us, because it dealeth with us, not as a stranger, but a dear part of ourselves. Our flesh is the wife of our soul, no marvel then if this be easily drawn by that, as Adam by Ruc, Samson by Dalila, Ahab by jesabel. Hardly and rarely can we with job check this wife when she giveth us desperate counsel to curse God and die. This weaker part of us is the stronger by enticements, so that we often again embrace it and beg●t complete sin upon it, though we have in our baptism pronounced a final divorce against it. The sinful lusts of the flesh, though they fight against the soul, yet stick as near our souls as the very natural flesh. Look to thyself therefore thou baptised Christian, put on thy spiritual armour of proof, o thou champion of God, prosecute thy defiance against the Devil, the world, and the flesh, for that they are all God's enemies, and all enemies to thine own soul. First, that they be God's enemies, is plain; the Devil advanceth himself as a God in this world, 2. Cor. 4.4. Eph. 2.2. for which he is called the God of this world, 2 Cor. 4 4. Eph. 2.2. and a Prince that ruleth in the air. Now he that shall take upon himself to be a King, is the true Kings most deadly and greatest enemy: so is the devil. The world considered, 1. Joh. 2 15. not naturally, as it signifieth the frame of heaven and earth, or things necessary for the the maintenance of this corporal life: but morally as signifying unlawful or immoderate pleasures, or cares abstracting or enticing from God; in this respect the world is such an enemy unto God, as that the friends of the world are pronounced Gods enemies, and he that serves the world cannot but hate God. Gal 5.17. Lastly, the flesh is said to fight against the Spirit of God. Moreover, they be also thine enemies: The devil as a Lion, 1 Pet. 5.7. goeth about seeking whom he may devour: We must prepare every day to fight against him: Eph. 6.12. for we are not to fight only against flesh and blood; but against principalities and spiritual powers in heavenly places: Math. 13 22. the world as briers and thorns doth choke the seed of God's word in our hearts, and make us unprofitable hearers: 1. Tim. 6.9. it is as a pit of water closely made to drown thy soul in perdition: Rom. 7. and the flesh so strongly assaulteth thee that it carrieth thee captive to the Law of sin, and never ceaseth until that it hath brought thee to be a most miserable creature. Quest. Do you think, that you are bound to do, as they did promise for you? Answ. Yes verily, and by God's help, so I will. And I hearty thank our heavenly father, that hath called me to this state of salvation through jesus Christ our Saviour, and I pray God to give me his grace, that I may continue in the same unto my life's end. Explan. This Answer is a manifold cord binding the baptised unto these three duties. First, an acknowledgement of obligation to perform in our own persons whatsoever our Sureties have undertaken in our name. The insoluble strength of this bond is evident out of reason and common practice. The rule of Law is, Quod quis per alium facit, per se facere videtur. What a man doth by another, he is in law taken to do it by himself. If I depute a man to seal a bond for me, his act bindeth me as sure, as if I had performed it immediately by myself. An oath taken by a Proctor in animam Domini, lieth upon the soul of him that authorised the taker. Ob. But an infant cannot make any deputation, nor can at all bind himself, being not of judgement and discretion so to do, and therefore it seems we are free, from whatsoever was undertaken by others for us at our Baptism. Sol Whosoever hath capacity of being baptised, must needs have withal a joint ability to undergo the covenants of Baptism, the duty doth inseparably accompany the benefit. The stipulation of others for an Infant, where it is to his benefit, bindeth not only in the gifts, but in the annexed duties. If a child have an hand to take a beneficial Lease, he must also find an hand to pay the rent and perform covenants. Nor doth the Obligation of obedience bind the baptised, merely by virtue of the promise made by the Godfathers: though there were no such promise made by others for the child, nor expressly by the party baptised (in case he should then be of age) yet this holdeth ex natura rei, as an inseparable condition accompanying the Sacrament of baptism: inasmuch as all baptising is into the similitude of Christ's death, Rom. 5. and implieth on our part, the covenant of obedience, mortification, and dying unto sin. Whosoever therefore, whether man or child hath ability to be baptised, must needs withal be of capacity to undergo the covenants of Baptism. Doth Baptism confer upon thee the privilege of adoption to be the child of God? Semblably, it layeth upon thee the yoke of obedience, to be the dutiful servant of God. The second duty is of protestation and resolution to do and perform in action what we acknowledge due from us upon such our Godfathers stipulation. Fitly therefore follow those words By Gods help so I will. This bringeth the duties home to us and fasteneth them not only in our understanding; but in our wills and affections. Many are content to profess this obligation, but the most are slow to achieve this resolution. A third following duty is of Prayer, and that in both kinds: First, thanksgiving to God for calling us to this blessed estate; and then, petition for the grace of perseverance. Thanks to God is here first in order of nature; for who, considering himself to be made the child of God, doth not at the first apprehension break forth into the acknowledgement of God's goodness, and glorifying his blessed name for such unspeakable mercy, before he dare presume to beg a further gift from the same hand? Saint Paul in most of his Epistles beginneth with commemoration of God's fundamental mercies in Christ, and thanks for them before he proceed to new Petitions for continuance of saving graces. Thanksgiving to God for grace, is the fruit of the first grace, and the seed of the latter. Lastly, petition for God's grace, for continuance in grace; sheweth, First, that it is not in our power to establish ourselves, but that we must crave this blessing of him, who is the first Author and last finisher of our faith, by whose power we are kept and confirmed unto Salvation, namely, the same power and mercy by which we are first taken out of the jaws of hell, as I have showed before in handling the ability of forsaking the Devil. Secondly, the difference herein appeareth, between the two estates of grace and glory, the imperfection of this life, and the absolute Perfectness of a better. Hear we are still to entreat, Lord increase our faith: Lord strengthen our hope: Lord assist our patience. But there we shall not need to make request for establishment: our faith shall then be evacuated, by accomplishment; our hope fulfilled, by fruition; our patience needless, where there shall be no tribulation. There the exercise of the soul shall be in admiring, adoring, and magnifying that mercy and bounty, which hath preserved us to the end of our mortal lives, and hath crowned us with life everlasting. Of the Creed. Qu. 2. THou sayest that thou art bound to do as was promised for thee, which was that thou shouldest believe the articles of the Christian faith, let me hear thee therefore rehearse the same. Answ. I believe in God the Father Almighty, maker of heaven and earth, and in Jesus Christ his only Son our Lord, which was conceived by the holy Ghost, borne of the virgin Mary, suffered under Pontius Pilate, was crucified dead and buried, he descended into hell, the third day he arose again from the dead, and ascended into heaven, he sitteth on the right hand of God the father Almighty, from thence he shall come to judge the quick and the dead: I believe in the holy Ghost, the holy Catholic Church, the Communion of Saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. The Symbol of the Apostles. Explan. Before I come to speak any thing of these Articles in particular, a few things are to be premised in general. First, touching the name whereby they are called. What articles are, it is well known to every man, and so is the other name, the Creed of the Apostles. The proper name hereof in Greek, in which tongue, these Articles were first penned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Symbolum Apostolorum: which signifieth either a note, a mark serving to distinguish between one soldier and another, or a sum of money cast in, which we call a shot. It is likely, and History consenteth herein, that the Apostles dispersing themselves over the world, according to their commission to preach the Gospel, advisedly compiled an abridgement of the same to remain, as a rule, according to the analogy whereof, (though the Church were scattered fare and wide, yet both teachers and hearers might be held in an holy agreement of the same faith: and heresies arising, being brought hereunto, as unto a touchstone, might be tried, and being found dross, rejected. And because that every one of the twelve compiled some part, (which being put together make the whole) it obtained the name of Symbolum: as Augustine testifieth (if it be his own) where he reciteth in particular the several words put in by every Apostle. Aug. de temp. Con●. 114. These were gathered saith he by Peter. I believe in God the Father Almighty. By john, The maker of heaven and earth, By james, In jesus Christ his only Son our Lord: by Andrew, Which was conceived by the holy Ghost, borne of the Virgin Mary: by Philip, He suffered under Pontius Pilate, etc. By Thomas, He descended into hell and the third day rose from the dead. By Bartholomew, He ascended into heaven and sitteth, etc. By Matthew, From thence he shall come to judge the quick and the dead. By james son of Alpheus. I believe in the holy Ghost, etc. by Simon Zelotes, The Communion of Saints: By judas james his brother, The resurrection of the body: By Mathias, The life everlasting. Amen. All which I have here inserted, as probable, not as necessarily enforcing, Jerom. Epist. 41. partis. 1. In the Symbol of the Church of Rome, this phrase: he descended into hell, is not, neither in the Symbol of the Eastern Churches. that just, according to this form, it was first set forth by the Apostles: for both the phrases of descending into hell, and Catholic Church, may seem to be of later stamp: and moreover, if it were thus certainly penned by them, it were a part of Canonical Scripture The common opinion of our Divines is, that it is called the Symbol of the Apostles, because it was gathered out of their writings, it may be by some of their disciples that heard them. For mine own part, having recited thus, what I find touching the name, and first collection of these Articles, I will leave every man to judge, as reason shall induce him to do. Secondly, concerning the number of Creeds. It is certain, that there have been many, some compiled by whole Counsels, some by several learned men of the Church, upon special occasion, but none of those, which have been made by the Orthodox, do any whit differ in substance from this of the Apostles, they do only set down in more words, that which is here contained in fewer, and so may serve instead of some Commentaries upon this of the Apostles. The principal is the Nicene Creed, made some three hundred years after Christ's Incarnation, unto which were consenting 318, Fathers, Constantine the great Emperor being Precedent. This (because of Arius, who denied Christ's Divinity) is larger in setting this forth, how he is very God of very God, and of the same substance with the Father. Next is the Athanasian Creed, made by that holy man Athanasius, who by the Arians was much persecuted: but he made this as for a testimony of his own sincerity in the truth, so also to instruct and confirm others. And of like sort is the Ephesine, the Chalcedon, the Agathen, etc. So that we need not be doubtful, because there be many, which to embrace; know, and receive this, and so thou dost know and receive them all. 3. The Creed penned, why. Thirdly, concerning the ends, why this was committed to writing. They were sundry and excellent. First (as hath been already said) to be a rule of Faith, and a preservative from Heresy, 2 That it might be a mean of distinguishing betwixt true Christians and heretics, 3. That every man entering the profession of Christianity, might continually have before his eyes that faith, for which he should suffer persecution, and to the defence whereof, he should stand unto the death; 4. That every one of the Catechumeni (which were new converted Christians) might have in a readiness, what to answer in their baptism: when the Minister should demand, what believest thou? or according to that of Philip to the Eunuch: (If thou believest with all thine heart, Acts 8.37. thou mayst be baptised, unto which he answered, I believe that jesus is the son of God.) So when one of them was demanded: Believest thou aright? he could, according to this form of confession, answer: I believe in God, etc. And if these be the ends, and according to these only be the right use of the Creed; then must it be acknowledged a gross abuse amongst simple people, to use it for a prayer; for the removing of which, as also for signification of our readiness and constancy to defend the true Catholic Faith: it is rightly provided in our Churches, that all should stand, whilst it is in rehearsing. Standing at the Creeds rehearsing. Some, I know, are offended hereat, and do refuse to conform themselves to this order, but truly they are too too disorderly: for beside, that hence there is a confusion of gestures in the Church, some standing, some sitting, and others kneeling, to the hindering the ignorant, from the knowledge of the right use, how do they answer the reverend behaviour of the first Christians, August: rom. 10. p. 327. who were wont to stand, during the whole time that the Word was in reading, except very aged and impotent persons, it being now so fare yielded unto them, that they are required to stand only in the time of rehearsing the Creed, as being a short abridgement of the Scriptures: Or how do they give testimony of their consent, in the faith rehearsed, when as conforming themselves to the Ministers gesture in prayer, to testify their consenting desires herein, they are altogether uncomfortable in the other of confession. Quest. What dost thou chiefly learn out of these articles of thy faith? Answ. First, I learn to believe in God the Father, who hath made me and all the world. Secondly, in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who hath sanctified me, and all the Elect people of God. Explan. In this answer, one thing must be warily understood, viz. How jesus Christ the Son of God, may be said to have redeemed all mankind: otherwise, every man's estate shall seem good enough, sith by him all are redeemed. Understand it therefore, as other like phrases in the Scriptures, Rom. 5.18. as that to the Romans; As by the offence of one, the fault came on all men to condemnation: so by the justifying of one, the benefit abounded towards all, to the justification of life, etc. By which is meant, that all men which attain to the justification of life, are made partakers of this benefit, by no other means, either in Heaven, or in Earth, within themselves, the observation of the Law; or without them, the merits of others, holy men, or Angels; but only by the righteousness of Christ. So according to Saint Augustine's like exposition of another Scripture phrase tending hereto: Aug. de predest. Sanctili. 174. 8● Christ may be called the Redeemer of all mankind: not because all are actually redeemed by him; but because no man is redeemed by any other but Christ only. When we say, he redeemed all Mankind, the meaning is, he is the only Redeemer of all men, who attain this great benefit of redemption and salvation, by no other, according to that memorable saying, Act. 4.12. There is none other name given under Heaven, whereby to be saved, but the name of jesus. Such as like better of the distinction (viz. He redeemed all men, that is, in regard of the sufficiency of that he did, and suffered, but not of the efficacy thereof) may follow it if they please: For the passion of Christ was suitable to his person, his person of infinite excellency could not be so abased, without infinite merit, accrueing by such humiliation: his dying was more than equivalent to all the world's perishing everlastingly in Hell. Wherefore in giving himself a ransom for sinful man, he is rightly said to have redeemed all mankind, for so much as he paid the full price of an universal redemption: And this is the same in sense with that saying of john, Behold the Lamb of God that taketh away the sins of the world. joh. 1.29. Wicked men and unbelievers are not hereby secured; but more justly and deeply damned, as treading under foot the Son of God, and profaning his blood. Quest. 3. Whom do these Articles of your Faith concern? Answ. The first part of them concerns God; the second the Church of God. Quest. 4. In the first part, concerning God, what do you learn to believe? Answ. First, I learn to believe in God the Father: secondly, in God the Son: thirdly, in God the Holy Ghost. Explan. The articles of our faith, being a sum of all things necessary to be known and believed unto salvation (as hath been already said) comprehend therefore not only things concerning God, but also the Church of God; so that they may be fitly considered in these two parts. And because the knowledge of God is principal, and the greatest part of a Christian man's task, the main things concerning him, are first, and more largely set down, and then briefly those of the Church. Now, forsomuch as a Commentary of Catechism is in this Treatise intended, I would not willingly leave any ground of our Religion untouched, & therefore have thought it needful here to insert some things more general, concerning God, and then to proceed to the several articles as they lie in order. 1. Whether there be a God. 2. What God is. 3. How many Gods there be. 4. That God is both Father, Son, and holy Ghost. 5. That Father, Son and Holy Ghost are but one God. Quest. 5. How knowest thou that there is a God? Answ. Many ways, but chiefly by mine own conscience, accusing me for secret sins, which cannot be but unto an infinite wisdom that knows the most secret thoughts of the heart, such as is neither Man, Devil, nor Angel, but God alone. Explan. Such is the Atheism of these times, that this had need be taught for a ground of Religion, though it be indeed a ground in reason merely natural. Now this is to be read, not only in the book of conscience; but secondly, in the book of God's judgements, taking notorious wicked men oftentimes, in the very instant of their sinning, and singling out guilty persons by lots, as Achan, and jonah, and wonderfully discovering murders, & other villainies, that they might not escape unpunished. Thirdly, in the book of Prophecies, in which are things certainly, and particularly foretold, long before they come to pass, fare passing the reach of any creature. And these two, the Prophet Esay produceth as main arguments against heathen Gods, for that they are both wanting in them, and are only to be found in the great God of all. Esay. 41.23. Show the things that are to come hereafter, that we may know, that ye are Gods: do good, or do evil, that we may declare it. Fourthly, in the book of God's creatures wonderfully made, and set in order, and ever since their creation preserved, when as the nature of the earth is to be heavy, and there is no solid thing to uphold it, for it is founded upon the waters, being sustained in the place only by the hand of God, the nature of the water is to overflow all the earth, and the nature of the visible heavens to be confounded with the waters, 2. Pet. 3.5. from which they were raised. Fiftly, the consent of all Nations, among which there is none so barbarous and brutish, but acknowledgeth a divine power governing the world, beneficial to mankind, and avenging sin. Nay, the very nature of man doth so fare abhor direct Atheism, that rather than have no God he will make him a God of stone or wood. Lastly, in the book of holy Scriptures being maintained without any fleshly arm, against the rage of all tyrants, especially since the incarnation of the Lord jesus, where every page giveth some testimony of the godhead. Quest. 6. How many Gods be there? Answ. But one only true God, the rest are but Idols set up by men. Explan. Strangely did men dote of old, that followed a number of Gods, our light is such (thankes be to God) that in the darkest corner of this land men do know that there is but one God: And this is most clear by the light of reason: thus. God is infinite; but there cannot be two infinites, for then there should be somewhat beyond the infinite, and uncomprized in it, whic● is a contradiction to itself. Therefore there can be but one God. The like reduction unto impossibility of plurality may be made out of the attributes of omnipotency, independency, supreme goodness, and the like, which are capable only of unity. But herein I rather refer to the sound Principles of true Philosophy, urged by some of the Platonics and Schoolmen, or rather to the tractates of the Fathers, who have spent much time hereabout in their writings, and sound proved the vanity of all other Gods. Quest. 7. What is God? Answ. He is a spiritual essence most simple, infinitely present, holy, wise, just, and mighty, the Creator, preserver, and only governor of the whole world. Explan. Here I call God Essence, Exod. 3.14. Joh. 4.20. because he alone hath being himself, and can say I am, other things are all of him, spiritual, because he hath no body, nor members of a body as we have, most simple; that is, most pure, without mixture of any corporal thing; Psal 139. Esay 6.3. infinitely present, that is, filling all places with his presence, for he is every where; infinitely holy, for the holiest Angels are not to be compared unto him, infinitely wise, for he knows all things, Prou. 3.19. past, present, and to come, and all secrets of all hearts, he knows how to turn all things to the best for his own glory, and the good of his people; infinitely just, Exod 34.7. Gen. 17.1. he cannot be corrupted, he will not suffer sinners to escape unpunished, but will plague them to the third and fourth generation; and infinitely mighty, all power is of him, the mightiest in the world are limited, and go no further than they are permitted, he alone can do whatsoever it pleaseth himself; Gen. 1. the Creator of the whole world, for he made all of nothing, both heaven and earth, and the great waters, with all creatures; Psal. 65. the preserver it is he that preserves and upholds all things ever since they were made, by him the earth is established, that it moveth not, the waters are maintained for navigation, and the Heavens, with the Sun, Moon, and Stars sustained above, Act 17. for the comfort of this neither world; by him the fruits of the earth are brought forth for the nourishment of man and beast, and by him we feed and live, and one generation is provided to succeed another. Lastly, the governor, for he rules in all things by his providence both small and great, Math. 10.29. a Sparrow falls not to the ground without him, nor one hair of our head. Quest. 8. Into how many persons is the Godhead distinguished? Answ. Into three, the Father, Son, and holy Ghost. Explan. It is not sufficient for the true knowledge of God, to be seen into the nature of the Godhead, which hath been already in some measure handled, but we must also know God, as he is distinguished into three persons, of which every one is very God. Therefore in this confession, is distinct mention made of them all if we understand it thus: I believe in God the Father, etc. that is, I believe in God who is the Father, and in God, who is jesus Christ his only Son, and in God, who is the holy Ghost. Proof. Moreover the holy Scriptures do give large testimony hereof: First, that God is the Father, Son, and holy Ghost. Math. 3.16. The holy Ghost descended upon him like a Dove, and a voice came down from heaven saying, this is my beloved Son, in whom I am well pleased. Hear is the Father speaking from heaven, the Son baptised upon earth, and the holy Ghost descending from heaven to earth: again, it is commanded to the disciples. Math. 28.19. Go teach all nations, baptising them in the name of the Father, Son, and holy Ghost; and plainly. 1 Joh. 5.7. There be three that bear witness in heaven, the Father, the Word, and the Spirit. Secondly, that every one is very God, not only the title ascribed unto them, but their very works do declare. For what is the Creator of the world; is it not God? but such is the Father. Gen. 1. In the beginning God created the heavens and the earth, etc. Such also is the Son. Joh. 1.10. By him were all things made, and without him was made nothing that was made: and such is the holy Ghost. Psal. 33.6. By the word of the Lord were the heavens made, and all the host of them, by the breath, or Spirit of his mouth. Again, is the governor and preserver of all things any other then God? But as the Father is such, without whom a little Sparrow falls not to the ground, Mat. 10.29. Heb. 1.3. Psal. 104.30. so is the Son: for, the word sustaineth all things, and so is the holy Ghost, Which is sent forth, and reneweth the face of the earth. Quest. 9 If in the Godhead there be three persons, and every one be very God, how say you then, that there is but one God? Answ. Although there be three persons, yet is there but one only God in substance, one infinite power, and one eternity. Explan. This point is very mystical, and therefore hath bred many heresies in some, denying the Son to be God, and some the holy Ghost, because they would not subject humane reason to divine mysteries. But the Scriptures are most plain for it: First, because they teach but one God only. Secondly, because they teach this very point in so many words. These three are one. Thirdly, Job. 5.7. because that ever when they express the Lord God, it is by these words, jehovah, Elohim, properly englished, The Lord Gods, that is, God in more persons, which is but one Lord. Augustine showeth by a comparison, that this may be in natural reason: The light of the Sun, the light of the moon, and the light enlightening the air are three lights, and yet but one Sun. But what should we enter comparison betwixt things finite and made, and the infinite Creator of all, betwixt terrestrial generations, and supercelestial: Why should we seek to tie him to the law of nature, who is above nature. It is no argument, man cannot beget a son, sibi Contemporaneum, which gins to be so soon as himself, and of whom it can be said, he makes but one man together with him, therefore neither can the Lord: for so the Lord should be like man, when as in respect of him not men only, but even all the world is as a drop of water. It is fare more absurd, Esay 40.15. Mark. 12.18. then that of the Saducees, comparing our present frail estate, with the spiritual and eternal to come. Serm. 15. ad. frat. in eremo. Aristodemus a Philosopher, saith Augustine, laboured many years in finding out the nature of a Bee, neither finally could he: and how then should we comprehend the Trinity? See more in my Tractate upon the sixth to the Romans, lib. 2. cap. 5. Sect. 3. & cap. 6. Sect. 1. Quest. 10. What do you learn here to believe concerning God the Father, and in which words? Answ. I learn to believe, that God is my Father, able to do all things, the Creator of the whole world, and the Lord and governor of the same, In these words. I believe in God the Father Almighty, maker of heaven and earth. Explan. In the handling of these Articles of our Faith particularly, my purpose is to follow one, and the same method throughout, viz. First to show the meaning of the words, than the ground of holy Scriptures, out of which they are taken, and lastly, how we are to express in our lives, our faith in every Article. First therefore touching the sense of this Article. I believe, that is, I myself do particularly know, and believe whatsoever is here set down, and acknowledge it my duty so to do, and not to rest contented with a general faith, believing, as the Church believeth, without knowing the things believed: or with a general faith believing these things generally to be true, without applying them to myself. Jam. 2.19. For there is one kind of faith, which doth only believe these things to be true, such as is the faith of the Devil, who is said to believe, and tremble, and this faith is natural, and historical, reprobates do attain unto it: there is another, which believeth these things to be true but yet in the application is altogether doubtful, and only hoping well in regard of God's mercy, which is the uncomfortable faith of the Church of Rome, and this can never speed at the hands of God, if that common speech of Christ be true, According to thy faith be unto thee: & that of james, If any man want wisdom, let him ask it of God, Jam. 1.5.6. The right Christian faith. and let him ask in faith without wavering. The true saving faith exceeds all this, and certainly resolves the believer, though in regard of sin, there do oftentimes arise doubtings, but these are only weaknesses in believers, not of the essence, or nature of faith. To proceed, I believe that God is my Father: that is, I do not only believe, that God is the Father of the Lord jesus Christ, nor that he is only the Father of all things by creation, but that he is my Father by adoption and grace, and that I am his child, though by nature I be the child of wrath: so that he is a Father by generation, by creation, and by regeneration, or adoption. My Father able to do all things, that is all things, which it pleaseth him, all things, that are arguments of infinite power, without exclusion of the Son, or holy Ghost, for the Son also is able to do all things, and so is the holy Ghost, and thus I believe him to be the creator of the world also, and the governor, for that this is ascribed unto the Father, as his proper work, as the proper work of the Son, is the redemption of his people, and the proper work of the holy Ghost their sanctification, neither of them being excluded from having to do in the work of creation, redemption, and sanctification. According to that maxim in divinity. Opera trinitatis quoad extra sunt indivisa, The works of the Trinity without are all indivisible, And only within have the several persons their peculiar works, here the Father only begets, the Son only is begotten, and the holy Ghost only proceeds, and thus much for the meaning. Proof. God is Father. Psal. 2.7. Heb. 1.6. Math. 3.16. Secondly, for the grounds of this Article, and first, that God is a Father, and first by generation. Hence it is, that he calleth jesus Christ his Son. Thou art my son, this day have I begotten thee, and his first borne. When he bringeth in his first begotten, he saith, Let all the Angels worship him, and, This is my beloved Son: And in this generation do three wonders concur First, he that is begotten, is equal in time with him that begat him, for he is the Eternal God without beginning. The generation of God. Secondly, he that begat, communicates to him, that is begotten his whole essence, for the essence of the Godhead cannot be divided, part being communicated to the Son, and part retained still to the Father. Thirdly, the Father begets the Son within himself, not without, for there is no place without him, he contains all places within himself. Secondly, that he is a Father by creation, is plain. For, He created the heavens, Gen. 1. Psal. 104. and the earth: He laid the beams of his chambers in the waters, he set the earth upon her foundations, etc. And this his work of creation was wonderful, and far surpassing all other works of the greatest in the world beside. First, in regard of the matter, out of which the world was made, viz. Nothing, for all was made of nothing. Secondly, in regard of little or rather no pains taken hereabout, for he spoke but the Word, and all was made, he did but say of every thing, let it be, and it was so. Thirdly, in regard of the instruments, and tools used, which were likewise none. Fourthly, in regard of the time, all things were finished in six days, not that the Lord needed this time, for he could have made all in an instant, but partly, that we might enter into a more distinct, and particular consideration of all his glorious works, to set forth his praise: partly, that his provident care over man might appear, for that he prepared all things fit for him before his creation, to stir up the greater care of his glory, in man: partly, to make known his sovereign power over all creatures, when as he caused light to be without Sun, Moon, or Stars, & trees, plants to grow without the influence of these heavenly bodies, showing hereby, that howsoever he doth use means ordinarily, yet he is not tied hereunto, but can, and will, if it please him, work all things without means, that we might learn to rely upon his help, when we are destitute of all means of comfort; and lastly, to give example of labouring in our callings the six days, and sanctifying a rest upon the seventh. Thirdly, that he is a Father by adoption, is testified, where it is said, Of his own will begat he us with the word of truth, and in that of john, Jam 1.18. Those that are borne of God sinne not, neither can they, 1. joh. 3.9. for his seed is in them. Now to whom he is thus a Father, is declared in the words following: Herein are the children of God known, and the children of the Devil, viz. in that the one sort commits not sin, the other doth iniquity, that is willingly, and wilfully. Fourthly, that he is able to do all things, himself witnesseth to Abraham saying, I am God alsufficient, and where he saith. Gen. 17.1. Reuel. 1.8. Luk 3 7. I am the beginning, and the end, which is, which was, and which is to come, even the Almighty. Yea, he cannot only do such things, as he doth; but whatsoever else. He can out of stones, raise up children to Abraham, he is able to make many worlds. Fiftly, that he is the Lord and governor of the world, and the preserver of all things created, yea, that the smallest matters are under his providence, hath been already showed before in the description of God. And moreover, Psal. 104. the Prophet David is much in setting forth the same, how he provides for things both heavenly, and earthly, both for man and beast, and the Lord himself in the book of job. Job 39.40. Proof. Wherefore that of the Poet is false and absurd. Non vacat exiguis rebus adesse lovi. Sixtly, and lastly, that I may come to the proof of that, which was first said, and first that all these things are to be known particularly, and all the articles of our faith. joh. 17.3. This is life eternal to know thee, to be the very God, and whom thou hast sent jesus Christ: and again, Esay 53.11. By his knowledge shall my righteous servant justify many: from whence with many like places, it is directly to be inferred, that I must study for a particular knowledge of God, and of jesus Christ; and not rest satisfied with an implicit faith, believing as the Church believeth, without knowing what, as their teaching is in the Church of Rome at this day, though Thomas Aquinns, and others not long since have taught it, to be necessary to know all the articles of the Christian faith, and only in other, more mystical points to hold, as the Church holdeth, without prying into them. Ob. The Apostles had a true faith, without this distinct knowledge, for they known not how the redemption of man was to be wrought, they were ignorant of Christ's spiritual, and heavenly kingdom, even after the resurrection, in like manner Rahab, who was saved by faith known only, that the God of Israel was most mighty, and above all other Gods. Sol. I answer, and so questionless many more have been saved without the distinct knowledge of these things, when either for want of means, or through weakness of conceit, they have been uncapable hereof. But note, that ever where true faith is, there is striving after the increase of knowledge, as in the Disciples, who were ever attending to their master's Sermons, and questioning with him: Master what meaneth this parable? and, good master teach us to pray, etc. Secondly, that these things are particularly to be believed by every of the faithful, and without wavering, by reason of their weakness, (though as hath been said, the infirmity of our faith attains not unto this at all times) is the rather to be confirmed, Sesse. 6. Can. 13.14.15.16. because of the many canons, made here against in the council of Trent. Examine therefore the faith of any recorded in the word of God, and you shall find it to be such, Abraham by faith was fully persuaded: Rom. 4.12. Gal. 2.20. Act. 8.37. Paul by faith believed, that the Son of God loved him, and gave himself for him: Philip required of the Eunuch before his baptising, that he should believe with all his heart, etc. Again, faith is the testimony of God's Spirit, Rom. 8.16. according to that, The same Spirit beareth witness with our spirits, that we are the children of God, Heb. 11.1. and who dare say then that this is uncertain. Lastly, faith is the evidence of things to come, and the very existence of things not seen, now it is a poor evidence, that giveth none assurance, but leaveth still in suspense, and doubtful. Thirdly, that I am more specially bound to believe, that God is my Father, will appear, if we consider, either his command willing us to call him Father. When ye pray, Luk 11.2. say our Father, etc. or the large promises made to those that rely upon him, as upon their Father. If God provides thus, saith Christ, for fowls and grass, how much more will he for you, O ye of little faith, Math. 10. meaning if by a stronger faith they should rely upon him, as upon their father, or lastly the examples of holy men, of Abraham, David, Daniel, etc. see the Catalogue. Heb. 11. 1. Duty, Obedience. Thirdly, for the duties to be performed by us; to show our faith in God the Father, they are four. First, we must obey his will: Hereby we are sure that we know him, that is, 1. joh. 1.2.3. believe in his name, if we keep his commandments, and Christ publicly disclames all such from being his brethren, and sisters, but only such as do the will of our Father, Math. 12. which is in heaven: and the Lord himself by his Prophet Malachy demands, saying, If I be a Father, where is my fear, if I be a Master, Mal. 2.3.6. where is mine honour. As if he should have said, ye are bastards and no sons, which call me Father, but fear not to offend my will; they do vainly flatter themselves, that they are coheirs with jesus Christ unto God the Father, but yet do not his will, they do but think, and not believe, that God is their Father, which keep not his commandments. And this is the estate of most men, & women in the world, which make their lives a trade of sinning against God, they do plainly mock God, and his Church in confessing that they believe in God the Father. 2. Duty. Like unto God. The second duty is, to be like unto God, and to bear in us some resemblance of his Majesty, as natural children do resemble their Parents. Wherefore it is said; Ephes. 5.1. Levit. 11.44. 1. Joh. 3.10. Be ye followers of God, as dear children. Now this stands in two things. First, in holiness or life; Be ye holy, as God is holy. Secondly, in love, for God is love, and he that dwelleth in God, dwelleth in love, and this love expresseth itself by beneficence, an aptness, or readiness to do good; Math. 5.45, Do good to them that hate you (saith the Lord) that ye may be the children of your Father, which is in Heaven, for he maketh his Sun to rise on the evil, and the good, etc. More particularly by mercy towards the poor, for the Lord receives the miserable Prodigal, and the poor Publican, and the love of God dwelleth not in us, jam. 2. saith Saint james, if we see the naked, and clothe him not, etc. therefore see how we shall be rewarded. Mat. 25. If these things be so, then is it not so easy a matter to believe in God the Father, as the world dreams of, and to come to the privilege of his children, but our corrupt natures must be purged, and all wickedness must be emptied out. 3. Duty. Moderate care for the world. The third duty is, to moderate our cares for worldly things, either food, or raiment: For, what needs he to care for the world, who hath a loving Father, who is all-sufficient, and shall live still, ever to provide for him? and how can any true Believer then, distract his mind about the things of this life, seeing his Father is all-sufficient, most loving, and always living, and not only so, but such an one as provides him a Kingdom? Will the Heirs of Kings take care for pins and points, or not rather have their minds taken up with more princely thoughts? So, do not ye care for such things, Math. 6.32.33. saith Christ, for thus do the Gentiles; but seek ye the Kingdom of God, and the righteousness thereof. As if he should say, This is unworthy, and unbeseeming the dignity of your condition, to be so basely minded, and this may serve also for the fourth duty. Quest. 11. In which words do you learn to believe in God the Son? Answ. In these. And in jesus Christ his only Son our Lord, which was conceived by the Holy Ghost, borne of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried, he descended into Hell, the third day he rose again from the dead, and ascended into Heaven, he sitteth on the right hand of God the Father Almighty, from thence he shall come to judge both the quick and the dead. Quest. 12. What do you learn here to believe, concerning God the Son? Answ. Two things. First, his humiliation: Secondly, his exaltation. Explan. Before we come to the particular handling of these things, it will not be amiss to lay open some general things, necessarily to be premised, that we may with the better understanding proceed to the consideration of these two estates of the Son of God, as followeth. Quest. 13. What is the Son of God, who is also called jesus Christ? Answ. He is perfect God by nature, and of the same substance with the Father, and perfect man, made so of his own good will, that he might become our Redeemer, and thus is he subject to the Father. joh. 1.14. Explan. As the Father, so the Son, hath been already proved to be very God, in the general questions concerning the Godhead: now that he is also very man like unto us, but without sin, is easy to be showed. St. john tells us, that the Word was made flesh: And the Author to the Hebrews, that, The Son of God took part with the children, forsomuch, Heb. 2.14. as they were partakers of flesh and blood: Besides infinite places, wherein he is called man, and said to be made man, and said to have become man, and that he was without sin, is taught in the Epistle to the Hebrews, Such an high Priest it became us to have, Heb. 7.26.9.14. who is holy, harmless, and undefiled: And again, jesus Christ offered himself without fault▪ which is alleged, to prove that he did much excel all High Priests, after the order of Aaron; for they had need, being sinful men, first to offer for their own sins, and then for the sins of the people. Moreover, that he was made man of his own good will, the Apostle shows to the Philippians; He made himself of no reputation, Phil. 2.7. and took upon him the form of a servant: And whatsoever else he did undergo for our redemption, was all voluntary. And in regard of this estate is it, that he saith, the Father is greater than I, and was before spoken of, as his servant; Esa 42.1. Behold my servant. Quest. 14. How can this be, that God should be made man? Answ. Not by turning the Godhead into the nature of man, but by taking man's nature unto the Godhead, that so one person might be both God and man. Explan. This is such a mystery, that natural men cannot conceive of it, wherefore some supposing it to be impossible, that man's nature should be united unto the divine, (which is infinite) but rather, that it must needs, upon the union, be confounded herewith, have held one only nature to be in Christ, as when a drop of Wine is cast into the Sea, we will not say, but that it is all water still, and these were the Monothelites. Heresy a touching Christ's two natures. Others supposing that two natures could not concur in one person, have held that there be two persons in Christ, and these were the Nestorians. But that both these be errors, that which is written of Christ doth plainly show. First, that the nature of man was taken to the Godhead, and not abolished by the Union. For, howsoever he is said to have become flesh, to have been made man; which may seem to imply a conversion, or confusion of substances; yet he is elsewhere said, Phil. 2.7. Heb. 2.14. to have taken upon him the form of man, to have been made partaker of flesh and blood, etc. Which latter phrases may serve to express the former, viz. Thus, He was made man, that is, took to his divine nature, the nature and form of man, so of the like. Again, if the nature of man were abolished after the Union, he was mistermed a man, or the Son of man, and he could not possibly have been subject to sufferings. And on the other side it is absurd to hold two persons in Christ; for, so he must not be one Mediator, and one jesus, but two, the Idioms, and properties of the divine nature, where falsely in the Scriptures ascribed to the humane, and those of the humane to the divine, joh. 3.13. as in these sayings; Who hath ascended up into Heaven at any time, but the Son of man, which is in Heaven? The Son of man was not then in Heaven, but God, unto whom man being united might be said, by the communicating of properties, Heb. 6.6. to be in Heaven; They crucify again to themselves the Son of God. The Son of God cannot be crucified, nor his blood shed, it is a property of the manhood, and by reason, of the Union ascribed unto God. To conclude, this error breaks the Union of two natures in Christ, and makes his suffering without merit, or efficacy. Quest. 15. What need was there, that the Son of GOD should thus abase himself to become man? Answ. Great need on our behalf who could not be ransomed from our sins by Angels, or earthly Treasures, but only by his precious blood. 1. joh. 1.7. Explan. It is the blood of jesus Christ, saith S. john, that cleanseth from all sin; and Saint Peter excluding all other things of greatest worth, sets down this alone: 1. Pet. 1..8. Ye were not redeemed with corruptible things, as gold and silver, but with the precious blood of jesus Christ, as of a Lamb undefiled. Q. 16. Doth sin deserve so ill, that we could not by any other satisfactory means be delivered herefrom, but by the death of the Son of God? Answ. Yet, it deserves the infinite curse of the Law, that is, all judgement in this world, and everlasting damnation in the world to come. Rom. 6. Deut 27. Explan The Sun of God did not needlessly submit himself to the curse of the Law; for without this we had all perished: The wages of sin is death and the Lord pronounceth all them accursed, which continue not in all things that are written in the book of the Law, to do them. Now God will be just of his word, not one tittle shall fall to the ground. And therefore that Law supposed to stand in force without remission, there must be real and equivalent satisfaction made, either by the person offending, or by some other in his stead: which supply and suretyship cannot be conveniently performed otherwise then by the same nature which offended, nor can temporary satisfaction be sufficient for the acquitting of an eternal punishment, unless performed by a sacrifice of infinite worth and power. Wherefore Christ being God, must take the nature of man, that he might repair and restore man. Certainly no creature was able to perform this; for creatures are finite and cannot bear an infinite burden, such as is the curse of God due unto sin, it must then be the Prince of Heaven alone, the Son of God, who could not undergo this as merely God; for God cannot suffer: nor achieve this as mere man; for man cannot conquer. Therefore he must needs become man, remaining God: and so he reconciled God and man. Q. 17. If he must needs be made fit to bear the curse, why did he not to this end take unto him some other nature more excellent? Answ. Man having sinned, it was most agreeable to the justice of God to receive the payment of the debt of sin in the same nature, which committed it. Canes. 2. Explan. It is true, the evil Angels also sinned, but they are without redemption kept in chains of darkness, as witnesseth S. jude: Of other creatures man only needed a redeemer, man only hath sinned, and man only must by the justice of God die the death, according to that; The same day that thou shalt eat thereof, thou shalt dye the death: and for that thou hast done this, cursed art thou, viz: thou O man, therefore the suffering of any other nature could not be so pertinent, nor kindly satisfactory. Object. If God's law, and absolute justice be urged, this due satisfaction must be made, not only in the nature offending; but also by the person offending: for, the direct Law is, Amima quae peccat morietur The soul itself which sinneth, that must dye for its own sin. Solut. I answer. The Law of God, and so his justice, may be said to stand two ways, in rigore, and in vigore. If we consider it in the utmost rigour and strictness of the letter, surely it doth not admit of any pledge or surety; but requireth that every singular man offending, must bear his own personal burden. Can you say that the King's Law is satisfied if a condemned Traitor, being to be executed, shall hire his friend to undergo that lot for him, like a Damon for a Pythias? But if we consider God's Law as remaining in vigour, and uncancelled in regard of a full weight of debt or penalty to be paid without remission of any the least grain of it, then is it capable of a surety or pledge. As for example, if a man own me a sum of money, I am no less satisfied if another pay me it for him, then if himself should bring it with his own hands. This is the admirable temper of God's mercy in admitting a deputy or pledge in a capital debt; and of his justice, in receiving the utmost mites of the debt. Thus, that he might spare us, he spared not his only Son. O ye Angels admire and adore this wisdom. Quest. 18. How came it to be thus with us men? were we created sinners? Answ. No. God at the first made man righteous, but by yielding to the Devil's temptation he made himself a sinner. Explan. This hath been already further explained. Qu. 3. Quest. 19 Wherein did man yield to the temptation of the Devil? Answ. In eating the forbidden fruit, and not contenting himself with all other fruits of which the Lord had allowed him to eat. Explan. Read of this in the third Chapter of Genesis, and you shall see how craftily the Devil comes to the woman under colour of wishing her well, yea better than God himself; whereupon she yields to eat, and offereth of the forbidden fruit to her husband, who did also eat. Now what this fruit was, it is uncertain, and it is but lost labour to inquire after it. Quest. 20. Was God so angry, that he would curse man for eating an Apple, or Fig, or such like? Answ. That was not the cause of God's anger, but his unthankfulness, pride, disobedience, and crediting rather the Devil then God. Adam's sin in disobeying God's commandment. Explan. In that one sin of eating the fruit forbidden, did concur many sins, all very great. First disobedience, when there was but one commandment, and man so qualified, as that he could easily have kept the same. Secondly, ingratitude and forgetfulness of God's great benefits: for the Lord had done wonderfully for man, providing all things ready for him before his creation, for necessity and delight, had given him a pleasant place to inhabit, a Paradise, and power to eat all manner of fruit, of all sorts of trees which he planted not, only he gave him a strait charge concerning one tree only, that he should not eat thereof; for what day soever he should presume to eat thereof he threatened death unto him: yet ungrateful man forbears not, but upon the very first occasion shows himself disloyal and goes beyond his limits. Thirdly, pride, and aspiring unto an higher estate, even to be like his maker, yea to be equal unto him, for the Devil told them that they should be as Gods. He was not content to be man, made after God's image, and Lord and Ruler over all creatures in this world, beasts, fowls, & fishes: but seeing the great Lord of all to be of greater dignity, he thought to sit in the same chair of state with him. Fourthly, disloyalty, content to hear his maker blasphemously discredited, as being envious, and therefore forbidding him that tree, lest by eating of it, he should become as good as God himself: yea, in his heart he consented to this blasphemy, thinking better of the cursed Devil of hell, then of the God of Heaven, who is blessed for ever. So that here was matter enough against him, for which to lad him with curses, and to pack him out of Paradise. Quest. 21. But though one man did thus, yet all did not, are we all then sinners and under the curse? Answ. We were all in his loins, and so what he did, and whatsoever estate he fell into, it is common to us all. Rom. 5. Rom. 5.12.3.23. Explan. This may seem strange, and yet thus do the Scriptures plainly teach; Sin came in by one man, and death by sin, forasmuch as all men have sinned: And again, All have sinned, and are deprived of the glory of God. Neither indeed ought it to seem strange, for that we see the like daily for matters of this world. A man nobly borne, and accordingly provided for with a Princely estate, yet if he become a traitor; his children, and so his children's children throughout all generations, remain without all Nobility, without all their father's wealth, unless it pleaseth their Prince to restore them, and anew to bestow it upon them: Even so our forefather Adam, losing that estate wherein he was made, we his children throughout all generations, are without all interest therein, until it shall please our great Prince and King, out of his grace to restore us again, and repurifie our tainted blood, by the most precious blood of his dear Son: in whom he repossesseth us of the lost inheritance; and that with advantage. Quest. 22. It seems then that we are sinners so soon as we are borne, before we have actually done either good or evil? Answ. Yes verily, the child which is but newly borne, yea but conceived, and living in his mother's womb, is a sinner, and needs God's grace. Psal. 51.5. Explan. In sin was I conceived, saith the kingly Prophet, and in iniquity was I borne. It was said of Esau and jacob even before they were borne, before they had done good or evil, Esau have I hated, jaacob have I loved; Rom. 9.11. now where there is no sin God cannot hate. Esau then was a sinner, whilst he was yet in his mother's womb: and as it was with him, so is it with us all. Otherwise we should not be mortal, for where sin is not, there is no mortality. And this should make Parents betimes to pray hearty for the grace of God to be shed upon their children. Quest. 23. I perceive then by this which hath been said, that we are all in a miserable estate by nature, but you tell me of jesus Christ, that he was humbled for us, wherein standeth this his humiliation, and in which of your articles is it set forth? Answ. In these words it is set forth. And in jesus Christ his only Son our Lord, which was conceived by the holy Ghost, borne of the Virgin Mary, suffered under Pontius Pilate was crucified, dead and buried, he descended into hell, and there be three degrees of his humiliation. Quest. 24. Which is the first degree, and in which words? Answ. First his incarnation: set forth in these words. Which was conceived of the holy Ghost, and borne of the Virgin Mary. Of Christ's humiliation. Explan. Having by questions, and answers premised, made a way to the consideration of the twofold estate of the Son of God, viz. his humiliation, and exaltation, we now come directly to open the articles touching these, and first of his humiliation. For the meaning, considering what hath been already said, I shall need to speak but little. And in jesus Christ. That is, I believe in jesus Christ, as being very God, equal to the Father, but in the order of the persons in the Godhead, the Son of God, and so the second person of the Trinity, and his only begotten Son, for in regard of him only, is God a Father by generation, as hath been already showed, though he be the Father of all true believers: also by adoption, and regeneration, and this only Son of God I believe to be my Saviour, my jesus, to save me from my sins, I bele●ue him to be Christ, that is anointed, or fore-appointed in the council of the Father, before all worlds, to be the high Priest, the Prophet, and the King of his Church. I believe him to be our Lord, that is to have right of Lordship over us, even as the father hath, and power both of life and death, over such as love him and are obedient, and over the stubborn, and disobedient. Who was conceived of the Holy Ghost: that is, though he was made man, yet not by ordinary way begotten of man, but the power of the holy Ghost made the blessed Virgin to conceive without man, borne of the Virgin Mary, that is, this wonderful conception, was in the womb of Mary a pure Virgin, of whom he was after borne, brought forth, and brought up after the manner of other children. 1. Proof. Secondly, for the grounds of holy Scriptures, from whence all this is taken: and first, that he is very God, and Lord, equal with the Father, Philip. 2.6. Saint Paul is plain. He thought it no robbery to be equal with God, and enough hath been already said above, concerning this. Secondly, that he was made man like unto us in all things, sin only excepted, I shall need to say no more for the proof hereof. Thirdly, that he became man after an extraordinary sort, all the holy Gospels do plainly declare. For they show, Math. 1. Luk. 1. & 2. how that Mary was contracted unto a man called joseph, and before they came together, she was with child by the holy Ghost: and that this should be so, was prophesied long before: both immediately after Adam's sinning, and punishment. Gen. 3. The seed of the woman shall break the Serpent's head: and again, by the Evangelicall Prophet Esay: Behold a Virgin shall conceive, and bring forth a Son. Psal. 7.14. And though the Scriptures do not plainly teach thus much, yet the Church of God doth constantly hold, that Mary, the mother of God, was semper virgo, always a pure Virgin, both because she never had child after, and joseph her husband was a man that feared God, and therefore in all likelihood, would not presume to know her, whom the Lord had as it were appropriated unto himself. Now for so much as we read of his brethren, judas, james, and john, it will not be amiss a little, to digress to set down the pedigree of jesus Christ, as it is registered by Epiphanius. He had to his grandmother one Ann●, Christ his brethren. who had three husbands. First ●oachim, by whom she had Mary the mother of Christ, who were both of the same tribe of judah, according to Damascene, but according to Epiphanius, she was of the tribe of Levy, than he being dead, she was wife unto Cleophas, by whom she had a second Mary who was afterwards wife to Alpheus, and bore him james surnamed the son of Alpheus, and Simon Cananeus, and judas Thaddaeus. Lastly, she was wife unto Salome, who begat of her another Mary which was wife to Zebedeus, and bare unto him james, who was specially called the brother of the Lord, because most like unto him, if it be true, which is written under the name of Aege●ppus, that lived next to the Apostles times, where it is also added, that because he was like unto the Lord, they sent judas before to show the one from the other, she bore also john the Evangelist. So that all these were but his cousin germane, and called his brethren only according to the Hebrew phrase, by which Abraham, who was Lot's Uncle, Gen. 13.8. tells him. We are brethren. To return again, unto that, from which we have digressed, this birth of the son of God is the chief and most stupifying wonder of the world. The wonderful birth of Christ. First in that a Virgin is a mother, that she bears a Son, who never knew man, all the Historians in the world could never tell of the like, all the Philosophers cannot find out, how this may be. Another, and fare more unsearchable and venerable wonder is, that the infinite God, whom the Heavens cannot contain, is borne of a woman, the Creator of all becomes a creature, he that comprehends the world in his fist, is comprehended in the state compass of a silly woman's womb, he that gives food and raiment to all, becomes naked, and destitute of all things, he that is ruler of all is made obedient to poor man, he that is eternal, without beginning, and end of his days, is made mortal, and subject to the arrest of violent death: nay, of the most reproachful and ignominious punishment. And in this admirable birth of the Son of God, of a woman, there is a wonderful correspondence to the fall, which came by a woman. Eve the first woman drew the curse upon man, Mary the bestbeloved of women, brought the salvation unto man, she gave the fruit to man, by which he loseth God's favour, becomes a sinner, and subject to death and damnation; but this woman gives him fruit, whereby he comes into God's favour, is made righteous, and inheritor of life, and salvation. And thus much for this, that he was borne of the Virgin Mary. Math. 1 21. He is jesus, viz. a Saviour of his people, for this name was joseph instructed in by the Angel before his birth: saying, Thou shalt call his name jesus, for he shall save his people from their sins and in the Epistle to the Hebrews, Heb. 7.25. He is able perfectly to save them, that come unto God through him, and besides him there is none that can save us, Act. 4.12. according to that. There is no name given amongst men whereby we may be saved, but the name jesus: and that of the Prophet, Esa. 43.11. I am the Lord, and besides me, there is no Saviour. And for the further proof hereof, see what he hath done. Was it necessary, that to ransom us, he should empty the treasures of his riches, and become even poor and of no reputation? Philip. 2.7. He did thus. He made himself of no reputation. Must he endure the fierceness of God's wrath against sin, his very curse due thereunto? He did thus also, Gal. 3.13. He hath redeemed us from the curse of the law, being made a curse for us. Must he perform absolute obedience to the law, which we could not do? he did this also. I came not, therefore saith he, to dissolve the law, Mat. 5.19. but to fulfil it, Lastly, must he live ever to provide that what he hath done, may be effectual for our salvation? Lo, He still ever life's, Rom. 8.34. and stands at the right hand of God, making intercession for us. So that he is truly another josua, bringing us out of the wilderness of our miserable estate by sin, trampling our spiritual enemies under our feet, and victoriously putting us in possession of our heavenly Canaan. Psal. 2.2. He is also Christus Domini, the Christ, or anointed of the Lord, for this name is commonly annexed unto the other. Christ jesus: In Hebrew he is called, Messiah, by a word of the same signification. The Princes are assembled together against the Lord, and against his Messiah, or anointed; and again it is said of him, God hath anointed thee with the oil of gladness above thy fellows: Psal. 45.7. and more peculiarly of Christ saith Daniel, Dan. 9.26. After threescore and two weeks shall Messiah be slain, though one of our own men lately commenting upon this, hath foully defaced this most pregnant testimony, interpreting this Messiah, the Kings and governors of the jews. And this name, Messiah, Christ, or anointed, was familiarly known unto the jews before his coming; witness that speech of the woman of Samaria, who could say, I know well, that the Messiah shall come, who is Christ, joh. 4 25. and he will teach us all things. Now he is Christ, that is anointed unto a threefold office. First of a King, that he might be King of his Church, ruling in it by his laws, and in the hearts of believers by his Spirit, and defending it against all enemies: for this, is he said, partly, to be after the order of Melchisedeck that is, the king of righteousness, and he is also called Melchi Salem, Heb 7. that is King of peace, according to the last title given him by the Prophet: Prince of Peace. Secondly, Esa. 9.6. he is anointed to the office of a Priest, that he might sacrifice for the sins of his people, even one allworthy sacrifice, that is himself upon the altar of the cross, as a large discourse is had hereof in the Epistle to the Hebrews. Thirdly, to the office of a Prophet, that he might reveal the will of his Father unto us, enlighten our understandings therein, and continually pray to the Father for us. Of Christ under this name did Moses foretell. Deut. 18.15. The Lord shall raise you up a Prophet from amongst your brethren, like unto me, him shall ye hear: chiefly meaning the head of all Prophets Jesus Christ. And according to this office it is said: joh. 1.18. The only begotten Son. who is in the bosom of the Father, he hath declared him: and again, In these last days he hath spoken to us by his Son: Heb. 1.1. whereas he was wont to speak sundry ways by his Prophets, as if he should have said, now he hath spoken once for all by his greatest Prophet of all. joh. 6.20. The Son of Mary the Virgin, is this jesus, and Saviour of the world, anointed, and none other in the world beside: for unto him agreeth the time of the Messiah birth, and suffering, the manner of his coming, of a pure Virgin, poor, and in the form of a servant, of the tribe of judah, of the seed of David, the wonders he should work the universal Peace over all the world, the departure of the Sceptre then from judah, the testimony of devils the heathen Gods and prophets, the witnesses from Heaven at his baptism, his miracles in healing maladies, raising the dead, darkening the Sun, his glorious resurrection, and ascension, the misery of his enemies the jews, and the wonderful acts done in his name by his servants, the passage and power of his Gospel through the world, the subjection of king's Sceptres thereto, the continuance of it to this day manger the rage of tyrants and persecutors. Seventhly, that I am to believe in his name, it is the sum of his preaching. Repent, and believe in the Gospel. And this is the work of God, saith he, that ye believe in him, joh. 1.12. whom he hath sent. And they only are judged to be such, as upon whom he will bestow eternal life, which receive him, and they only receive him, which believe in his name. 1. Duty. Now follow the duties, by which we are to express this faith in jesus Christ, which are sundry. First, a thankful admiration of this unspeakable favour of the Lord towards us, we were miserable under the curse, and through fear in bondage to the devil all our life long, 1. To praise God for Christ there was no way to be delivered, but the glorious Son of God must become vile and wretched man, the King of Heaven must put off his glorious robes, lay aside his princely Sceptre, and come out of his royal throne of heaven, from riding between the wings of the wind: and be basely clothed as a servant, be ruled like a babe, and lodged in a stable with bruit beasts. If man's heart be not lifted up to more than ordinary thankfulness for this, the very heavens will wonder, the earth will be amazed, and the stones will utter his praises, and cry out upon man's ingratitude. Marry that blessed virgin, that bore him, breaks out into Magnificat anima mea, etc. My soul doth magnify the Lord, Luc 1.40. and my Spirit rejoiceth i● God my Saviour, john that was to be his crier did but hear the sound of his mother's feet, whilst he was yet in the womb, and skipped for joy, vers. 41. and Simeon no sooner saw him, but as though overcome with joy falls into Nunc demittis, Luc. 2.29. Lord now lettest thou thy servant departed in peace according to thy word, to omit Zachary and Anne, The Angels and shepherds singing, wondering, and setting forth the Lords praise for these things. But we unworthy wretches look for as much good at his hands, yet do no way join in thankfulness with this holy company. When Moses with the Israelites had been delivered from the Egyptians by the red Sea, they sung praises: jude. 3. When Deborah and Barack were freed from the Midianites, they sang praises, and so did Mordecay and Ester, when they had the upper hand of their enemies, ever still we hear the sound of praises; and greater deliverance is wrought for us, but where be our praises? what testimony do we give of our thankful hearts therefore. 2. Duty. In humility to serve one another. Phil. 2. The second duty, is humbling ourselves, to seek the good one of another; for the Apostle propounds this, as a sound argument. This mind was in Christ, that being equal in glory with God, he became vile for our good, therefore we ought to humble ourselves for the good of our brethren: and Christ himself useth the same. He takes water and washeth the feet of his Disciples, and wipes them, with a towel, Math. 23. saying, What I have done, see that ye do likewise. We must think that we are best and greatest Christians, when we are most serviceable, through love one towards another, according to that; He which is chief amongst you, joh. 13.15. let him be servant to all. This is the honour and Lordship over one another that we must affect, and the higher our places be, the more must we exceed this way. Not as some foolish Monks have done, to show the lowliness of their mind, embrace lazarous persons, kiss their ulcerons bodies, and drink the very water wherein they have been bathed, nor yet wilfully to impoverish ourselves of all worldly goods, with the Mendicant Friars: Gal. 6.1. for it may rightly be said, Who required these things at your hands? But first we are in meekeesse to restore such as are fallen through infirmity, and not proudly insult over them. Secondly, we are to lay aside our greatness and superiority over our brethren, in the case of offence, and to go unto them, and be reconciled, according to that of our Saviour Christ; Math. 5.23. If thou bringest thy gift unto the Altar, and there remember'st, that thy brother hath aught against thee, go first, and be reconciled to thy brother, and then come and offer thy gift; and not to stand upon this; I am a better man than he, let him come to me if he will. Thirdly, we are even to forget our estates, and to visit poor men's houses, in the case of sickness, and to put to our helping hands, for the relief of our brethren, in the case of danger, by any sudden casualty, according to that allegation, to the comfort of Christ his sheep at the last day; Math. 25. Exod. 23.5. I was sick and in prison, and ye did visit me: and to that precept of old; If the Ass of thy very enemy falls under his burden in the way thou shalt help him up again. Fourthly, we are to abate of our dainty fare, and of our costly apparel; yea, we must spare out of our own bellies, for the comfort of others in the time of extreme want, according the commendable practice of the Christians in Macedonia, of which the Apostle witnesseth, when the famine was at jerusalem, saying, 2. Cor. 8.3. According to their power (I bear them record) yea, beyond their ability, that they were willing. 3. Duty. To be lifted up in heart to heaven. Col. 3. The third duty is (in the remembrance of this admirable Union of God unto man, whereby man is beyond measure graced) to put upon us high spirits, both by having our hearts lifted up to Heaven, where our nature sits at the right hand of God; and also by being undaunted at the greatest dangers that may befall us, or at the greatest terrors, that the Devil can strike into us; Psal. 23. we must say with David, Though I walk in the vale and shadow of death, yet will I fear none evil, for the Lord is my Shepherd; for the Lord (we may say) is in us: and with Paul, God is on our side, who can be against us. Rom 8. We must stand fast in the evil day, when we are assaulted, not with flesh and blood, but with spiritual powers. Eph 6.12. For if our eye be but opened, to see who is with us, as Elisha prayed for his servant; Lord open his eyes, we shall assuredly be without fear, 2 K●ng 6. more being with us, then against us. If it were a duty flowing from faith to be high-spirited, according to the world, I know that many, yea all, would easily frame themselves unto it; for every man's spirit is too high this way, all meditate matters too high for them. But this highness must be abated and brought low, that room may be made for that which ought to be: Thou must not be altogether without an high mind; for every man is by all means to strive to exceed herein, only be sure, that it aspire to the highest thing of all (which is Heaven.) 4. Duty. To reverence Christ our Lord. The fourth duty is, to yield due reverence to this Lord, and gracious jesus of ours; for that we are his, he hath bought us: Neither are we under our enemy's hands, neither are our bodies our own (that I may speak with the Apostle) we are bought with a price, therefore glorify God in your bodies. 1. Cor. 6.20. He may rightly challenge at our hands, as the Father doth, If I be a master, where is my fear, or my reverence. Now, Mal. 1.3. Phil. 2.16. what this reverence is, is expressed to the Philippians, God hath given him a name above all names, that at the name of jesus all knees might bow, etc. that is, that all might outwardly reverence the name jesus, be reverently affected inwardly, at the very sound thereof, and submit themselves to obey his will, at the very first coming of the same to their ears, for that it is of him, who is our Lord jesus: as may best be understood, by comparing this place with that of the Prophet, unto which the Apostle alludeth; Esa. 45 23. I live (saith the Lord) every tongue shall swear by me, and every knee shall bow unto me. For swearing by God's name is usually put for worshipping, and serving him. We are therefore to serve the Lord jesus, and in all things so to behave ourselves, in our souls and bodies, as those that remember they have such a Lord. Masters must entreat their servants gently, Ephes. 6.9 for that they also have a Lord and master, jesus Christ, unto whom they must give account: all higher powers and great persons must so use their authority over others, Math. 24. as that they may not be found by this their great Lord, Math. 25. smiting their fellows at his coming; all men of all sorts must take heed, that they have so used their talents as that they be not found to have gained nothing at his coming. If thou be such an empty and barren Professor of Christ's name and service, though thou wear his badge, though thou with thy mouth call him Lord; yet he will be a terrible Lord to thee at his coming, he will cut thee off, and give thee thy portion with hypocrites, he will bid, Take this bad servant, bind him hand and foot, and cast him into utter darkness. Quest. 25. Which is the second degree, and in which words? Answ. He suffered the death of the Cross for my sins; set forth in these words? He suffered under Pontius Pilate, was crucified dead and buried. Gen. 49. Explan Having explained the first degree of the humiliation of the Son of God, we come now to the second; He suffered under Pontius Pilate That is, a Heathen judge set over the Province of the jews, by the Roman Emperor: for hitherto they had Governors of their own, according to the Prophecy of old Father Ia●cob, saying, The sceptre shall not departed from I dals nor a law giver from between his feet▪ until S●●loh comes. Euseb. joseph. For Herod the son of A●tipater, was the first stranger that was Governor over them, and the two and thirtieth year of his reign was the son of God borne, and in the two and fortieth of Augustus Caesar the Emperor. Olympiad. Luc. 3.1. 194. And after this Herod was Pontius Pilate set over judea, under the Empire of Tiberius Caesar. Before these, were men of the Hebrew Nation, Rulers there, viz. Aristobulus, Hircanus and Antigonus, thirty fine years, and so ascending upward to the times of judas Macchabeus, etc. Under the government then of this Pontius Pilate, Christ began to execute his office, for which he was sent, viz. To preach the Gospel both by himself, and his Disciples: and continuing thus to do, and to work many miracles, was spitefully entreated of the wicked jews, for the space of three years and upward, then villainously betrayed by one of his Disciples apprehended, abused, & crucified, being full thirty three years of age; He was dead: That is, he was not only fastened to the Cross, to the shedding of some of his blood, where the nails entered into his hands and feet, but there gave up the Ghost, was after pierced to the very heart with a spear, so that water and blood came out, and being found certainly dead, he had not his legs broken, as theirs were, which had been crucified with him, And buried: That is, for the more certainty, that his spirit was departed out of him, he was taken down from the Cross, and laid into the grave. And this briefly shall suffice for the meaning. Now follow the testimonies and grounds of holy Scripture, out of which this is taken. First, 1. Proof. that he suffered under Pontius Pilate. 2. That he was crucified, and dead. 3. That he was buried. 4. That he did undergo all this for our sins. For the first: It would be over-tedious to rehearse all, that the Lord suffered, according as it is recorded at large by the Evangelists. We may therefore refer all briefly to these two heads: First, to that he suffered before his manifesting himself to the world, whilst he was under age, and then to what he suffered after, whilst he was under age, great was the persecution, which was raised up against him. Math. 1. Herod the King understanding, that one was borne, who should be King of the jews, fearing to be deposed, called a Council, and learning certainly, that Bethelem was the place of his birth, first sends cunningly by the wise men, which came out of the East to worship this new borne King, to be better assured of the house where he lay, pretending to come himself also & worship him: the wise men having found out the Babe, forbear to certify the King hereof, and depart home another way, as they were admonished from above, whereat he being more incensed, gave charge forthwith to slay all the male children in Bethelem, that were two years old, and under without sparing any, insomuch, that as by some is recorded, his own child being nursed there died also: whereupon one said, he had rather have been Herod's hog, than Herod's child. But the Lord provided wonderfully for the safety of his son at this time, by admonishing his parents secretly to hasten away before this bloody Massacre, and shedding of innocent blood. Thus the Lord of life was fain to flee for the safeguard of his life, whilst he was yet in his swaddling clouts. Luk. 9.59. Moreover, he suffered by want and poverty, wherefore he saith, The Foxes have holes, and the Birds have nests, but the Son of Man hath not whereon to rest his head. For this is not only true of him afterwards, but from his birth upward. His parents were so poor, that when his mother should be delivered of him, she had none other place to be in, but even without the town, The Manger wherein Christ was laid. Luk. 2. Basil. in a cave of a rock, called the manger, where poor people rested that could get no room in the town, as one well observeth upon that place of Luke, where this history is set down, viz. Basilius Magnus. For otherwise the Shepherds could not have found him out in the night, but must have searched in the stables of sundry Inns; moreover the article Te prefixed in the Greek, seems to insinuate, that some certain Manger known by that name was meant. justin Mart. Hereunto consenteth also justin Mart. In dialogo cum Tryphone: after other words he saith, that they rested in a certain cave near the Town; O●ig contra. Celsum. and Origen saith, it was a thing commonly celebrated amongst the Christians: namely the cave, where Christ was borne. So also Epiphanius, Theodoret, and all antiquity. Luk. 3.23. After that he grew to be thirty years of age, he began to manifest himself unto the world, following herein the rule set down by the Lord concerning the Leuits. From thirty years old and upward, Numb 43. even to fifty years old. Though he attained but to the thirty four year of his age, according to the consent of Chronologies, howsoever it may seem otherwise by that which the jews allege against him. Thou art not yet fifty years old. joh. 8.57. Whereupon Ireneus concludes, that he was about this age, when he suffered upon the Cross, and saith, that the Elders of the Church learned the same of john, and that place of Numbers, may seem to give some light and credit hereunto. Now, Tertullian and Lactantius contrariwise teach, that he was but thirty. In this great variety, because the Word of God saith nothing, but that of John 8.57. It is hard to define infallibly his certain age. But to me the former opinion seemeth most probable. The Lord at thirty years of age, as hath been said beginning to manifest himself unto the world, was still more and more hardly used of the world. First, of the Devil; then of men. Math. 4. He being led into the wilderness by the Spirit, Christ's sufferings by the Devil, by men. did undergo the want of all things forty days, and forty nights, and then was most strongly assaulted by the Devil, when he was supposed to be weakest, by reason of his continual fasting. Of men he was hardly used. First, by vile and slanderous speeches, Math. 11.19. ●ho. 8.48. they calling him a glutton, and a Drunkard, a Friend of Publicans and Sinners: saying, that he was mad, that he had a Devil, and that through Belzebub the Prince of Devils, he did cast out Devils, and that he was a Deceiver, or Impostor, and if any thing more vile could be devised against him, Math. 27.63. or his followers. Secondly, by their practices against him, without any open violence: if any man followed him, joh. 9.22.7.49. he was excommunicated out of the Synagogue, he was pronounced accursed: therefore he himself was much more excommunicated and accursed; they called a Council against him, joh 11. as against a dangerous Arch-heretic. Thirdly, by their practices against him joined with violence, but without effect. joh. 7. Once they sent officers to apprehend him, who being overcome with the grace of his speeches, returned without doing their office: another time, 10.31. they took up stones to have stoned him: and a third time they led him to the side of an hill, Luk 4. thinking to throw him down headlong, but he went thorough the midst of them, and escaped. Yea, such, and so uncessant was their rage against him, that whereas many Rulers did esteem of him, yet they durst not profess it, joh. 12.42. for fear of the Pharisees. Lastly, drawing near to his last Passion, he had the apprehension of the wrath of God wrestling with him, which made his sweat like drops of blood, Luk. 22 39 40. etc. the like to which was never heard of, being exceeding heavy and sorrowful, so as that he could take no rest in the night, but prayed again, and again; and the third time; Father, if it be 〈◊〉, let this cup pass from me. And these almost were his sufferings in general, which made him a man of sorrow, according to that of the Prophet; ●●a. 53.3. He is a man full of sorrows, and hath experience of infirmities 2. Proofs. Christ crucified. Luk. 23.45.46. Secondly, that he was crucified, and dead, is also plainly set down by the Evangelists; with the circumstances aggravating this his accursed death; He was hanged (saith St. Luke) betwixt two thiefs, and from the sixth hour to the ninth, there was a darkness over the land, than he cried with a loud voice, Father, into thy hands I commend my Spirit, and gave up the Ghost. And St. Peter upbraids the jews herewith, Acts 2.23. Gal. 3.13. joh. 19.33. telling them, that they had curcified, and slain him. And St. Paul saith, He was made a curse for us, for it is written, Cursed is every one that hangeth on a tree. Moreover, that he was dead, the Soldiers that came to break his legs did testify, for seeing this, they let him alone. As for the circumstances of his death, they make the matter fare more heinous on the jews part, and more grievous on Christ's part First, joh. 18. Christ his apprehension. they apprehend him like a Varlet, that had done some outrage, coming upon him with swords and staffs in the night time; judas, one of his Disciples, being their Guide, who was hired unto this with thirty pieces of silver, and most obstinately proceeded they in their enterprise, though he gave them some taste of his Divine power, Verse 6. for he did but say, I am he, and with the breath of his mouth, they fell to the ground backward, he did but touch the ear of one, which was cut off, and healed it. Secondly, they carry him first to one High Priest, joh. 18.13. etc. and then to another, then to Pilate, then to Herod, and back again to Pilate, amongst whom he is mocked, laughed at, scornfully entreated, and buffeted, questioned withal, spitted upon, and crowned with thorns. joh. 19.17. Thirdly, they compel him to carry his heavy cross, till he fainted under the burden, being without all pity and compassion towards him. Fourthly, though they could charge him with no fault at all, worthy of any punishment, insomuch, as that Pilate the heathen judge would have acquitted him, Luk. 23. yet they cried out, Crucify him, crucify him, and had rather, that Barrabas, a Traitor & Murderer, should be spared, Esa. 53.9. than he. Fiftly, they hung him up between two thiefs; the most harmless and innocent man in the world, is numbered amongst the wicked, and evil doers. Sixtly, not content to pierce his hands and feet, in most bloody manner, with nails, by fastening him to the Cross, like most hardhearted wretches, they give him vinegar mingled with gall to drink in his great heat and thirst, Luk. 23 35. they do whatsoever they can, to increase his sorrows, by nodding the head at him, by upbraiding him with the saving of others, and telling him, that he could not save himself: Otherwise, say they, let him come down from the Cross, and we will believe in him. When in his greatest pangs, he cried out, Ely, Ely, lammasabactani, they mercilessly scoff at him, and say, he calls to Elias, when they known well enough, that he called upon his God. last, not being astonished at the admirable Eclipse of the Sun, contrary to the course of nature, (it being about the full of the Moon, an obscuring not of some degrees, but of all the light of the Sun, and for three hours together) nor moved at the veil of the Temple being rend, the opening of the graves, and the coming forth of dead bodies, all wonders of the world, they rage against him, when he is now dead, joh. 19.34. a Soldier runs him into the very heart with a spear, so that the very water, which is placed there, for the cooling of the heart, came forth together with the blood. Thirdly, that he was also buried, 3. Proof. 19.38. the Text doth plainly set down; joseph of Arimathea, an honourable man, went and begged his body of Pilate, and buried it in a new Sepulchre, in a garden, near the place of his suffering. And this was, according to the prophecy of Esay; He made his grave, with the rich, Esa. 53.9. in his death Which is also particularly in our Creed expressed, both for the confirmation of his death, and for the mystery of our not only death, but burial unto sin, prefigured hereby. Fourthly, that all this was undergone for our sins only, 4. Proof. joh. 10.11. joh. 11.50. is plentifully testified: 1. by himself saying, I am the good shepherd, the good shepherd giveth his life for his sheep, then by his enemy Cataphas' the high Priest, saying; That it was expedient, that one should die for the people, and not the whole nation to perish, which he spoke, not of himself, but being High Priest for the year, Prophetically: Thirdly, by his unerring servants, the Apostle Paul, Rom 4. Pet. 1.18. saying; He was delivered to death for our sins, and rose again for our justification: Saint Peter saying; We are redeemed, not with corruptible things, but with the precious blood of jesus Christ; to omit what is said to the same purpose, in the Epistle to the Ephesians, Eph. 5. Heb. 8.12. He gave himself for his Church, to sanctify it: and in the Epistle to the Hebrews, The blood of bulls, and goats, is not able to deliver, o● cleanse from sin, but that of the Son of God: And that of Saint john, 1. john. 3.16. Hereby we perceived his love, that he laid down his life for us: with infinite like places. Nay, it is the plain prophecy of Esay, Esa. 53.5. He was smitten for our sins, and broken for our iniquities, the chastisement of our peace is upon him, and with his stripes we are healed. And to the setting forth of this, tend all the types and figures of him, that were before his coming. All the sacrifices and slaying of sheep, and oxen, calves, lambs, and feathered fowls, made by the jews, were types and shadows of this grand sacrifice, for the expiation of sin: For, when men had sinned; they were appointed to bring these sacrifices, that they might be forgiven, Exod. 29.39. joh. 1. and more specially, a lamb was to be slain in the morning, and a lamb in the evening, every day continually, which in truth was the Lamb of God, jesus Christ, that takes away the sins of the world. Again, he that was not circumcised, must die, as none of God's people, and the blood of the Lamb in the Passeover, Exod. 12. Numb. 21.9. stricken upon the upper post of the door, delivered from the destroyer, Lastly, the brazen Serpent healed them, that looked thereupon, being set up aloft in the wilderness: joh. 3.14. so doth jesus Christ heal all such, as by the eye of faith look upon him, being lifted up upon the cross, as he himself applies it, saying, As Moses lifted up the Serpent in the wilderness, so must the Son of Man be lifted up, which he spoke, signifying, what death he should die. And these his horrible sufferings must needs be for our sins, for he himself was without sin: There was no guile found in his mouth, 1. Pet. 2.22.1.19. Esa. 53. neither did he any sin. He was the undefiled Lamb of God, and without spot: He was led as a sheep to the slaughter, without any desert of his own, so that he was able to challenge his enemies. Luc 23.4. Which of you can accuse me of sin, yea, Pilate himself confesseth, that he found in him no fault at all, and pilate's wife, that he was a just man. 1. Duty. Godly sorrow for sin. Touching the outlets, whereby we are to set forth our faith herein. The first is godly sorrow, in bewailing our sins, the only cause of these great sufferings of our dear Saviour. The women that followed him to his death, wept for him most pitifully but he instructs them better, saying, Luc. 23 28. Daughters of jerusalem, weep not for me, but weep for yourselves, and for your children. So are we to weep for ourselves, the cause of this heaviness being our naughtiness. Zach. 12.5. They shall see him whom they have pierced (saith the Prophet) and shall weep every family apart, etc. so there is no true Israelite so stoically void of all motion, but he will weep to see, how by his sins he hath stricken through, as it were, with sorrow, his most loving friend, master, Ephe. 5. and maker. If a man hath foolishly run into any such unlawful actions, as that he must needs die therefore, or some special friend, unto whom his heart is most entirely knit: he is more than flint-like hard, if it pricks not his very soul, and much more if a woman hath done thus, and her best beloved husband must suffer. But such is the Lord jesus unto us, and so ill deserving are the actions, which we have, and do daily run into, either we ourselves must die therefore, and still most hideously live, ever dying, or our best friend in the world (unto whom we are a spouse, and he the husband) must lay down his life for us, yea, he hath done it, and we cannot but daily behold it in the Gospel. O then let us weep with Rachel, and not be comforted, let our hearts break with sorrow for our so heinous iniquities, and let it continually afflict us inwardly, as we are continually subject to sinning: and the rather for that so doing we shall be comforted according to that. Blessed are those that mourn, Math 5. 2. Cor. 7.10. for they shall be comforted: and godly sorrow breedeth repentance unto salvation never to be repent of. 1. Duty Mortification of sin. Heb. 6.6. The second duty is the mortification of our fleshly members and sinful concupiscences, and that for three special causes: First because that by living still in sin, we come to be accessary to this odious murdering, and killing of the Lord of all: for they that live obstinately in sin, do crucify again the Son of God, and make a mock of him, so fare are they from believing in him crucified. Their daily practice is to draw Christ unto the cross, to drive nails into his hands, and feet, to scoff at him, and to run him in with a speeare to the very heart, howsoever in word they defy and spit at such practice. Rom. 6.4. Secondly, because all such, as unto whom Christ's death is effectual to do away their sins, are conformable unto him in his death, and burial. All that are baptised into Christ, have put on Christ, and are by baptism buried with him into his death etc. If the head be dead, and buried, the members cannot be alive still, no more can any true member of Christ, be alive unto sin, such as is every true believer: he doth but prate then, and not believe that Christ was crucified, dead, buried, whosoever liveth still willingly in any sin. Thirdly, because no man following the trade of sin, can be Christ's disciple. For such an one must deny himself, that is, to be as he is naturally and according to the carriage of his own disposition, and so follow Christ. He must forsake all and go after him, if occasion require, father and mother brethren and sisters, house and ground, and life itself, that is, all profits, all pleasures, and whatsoever most precious things might be an hindrance unto him. As he that would be into any man's service entertained, must utterly forsake his old service unto his master's enemy, otherwise he cannot belong unto him: No more canst thou belong unto Christ, if thou be still exercised in the works of sin, his utter enemy. Besides believing the sufferings of Christ procures wonderful love of Christ, and where this love is, there is a continual endeavour in all things to please him. If these things be so, if the Son of man should come now to judgement, should he find faith upon the earth, I fear he should find but a very little, and but in very few. 3. Duty. Patience in suffering. The third duty is patience and joy in suffering any thing for Christ's sake and the Gospels, as those which are glad of any occasion to show their love for so great love of his. And we are chief to rejoice herein for two causes. First, because that by suffering we are made like unto him, according to this his speech, Math. 15.25. whereby he encourageth his disciples: It is well for the Disciple if he be as his Master, and the servant as his Lord, and we shall be rewarded like unto him afterward, for he saith, Rejoice & be glad for great is your reward in heaven. v. 5.22. We are to be like minded unto Vriah, who being bidden (when he came weary from the wars, to go to his own house, to cheer up himself, and to delight in the company of his wife) answered, nay, 2. Sam. 11. my Lord joab, etc. lies in tents in the fields, and shall I do thus, surely I will not, and so was content with his, perhaps, hard lodging amongst the King's servants: so do all true Christians say, what did my Lord jesus, suffer poverty, hunger, thirst, violence and wrong, was he harbourless, abused, and hanged on the Cross, and shall I never think myself well, but when I am rich, honoured, and abounding with all good things of this life? God forbidden, I will be glad rather, if I be counted worthy to suffer with him crosses, persecutions, troubles, or death itself. Secondly, because that in suffering for his truth, he doth grace us, for so much as he takes us for his Martyrs, and witnesses, as if the King should choose certain men out of his dominions to be his Champions, to maintain his honour, furnishing them in such sort, as that they could not be overcome, though they must strive, and take great pains in playing their parts, yet they would do it cheerfully, and joy much herein, for that they would take it as an honour done unto them by the King, more than unto others: for even thus doth the Lord jesus honour those, whom he calls forth to suffer for his truth, they be his Champions, chosen to maintain his honour, and he provides assuredly so for them, as that they shall overcome, according to that glorying of Paul, Rom. 8.37. In all things we are more than conquerors through him that loved us. And this was it, that made the Apostles glad for being beaten. They rejoiced, Act 5.41. that they were counted worthy to suffer any thing for his sake. The fourth duty is, to remain unterrified with the pangs, 4. Duty. and approaching of death unto us, because our Lord Christ hath died, and in dying hath overcome death, he hath taken away the sting of death, which before made it terrible: for the sting of death is sin, and the strength of sin, is the law, but for the one he hath satisfied by his death, the strength of the other he hath made to cease by the liberty, which he hath brought us, insomuch as we are not under the law, but under grace. So that now we may challenge this our greatest and most terrible enemy with the Apostle. ● Cor. 15. Rom. 6. Death where is thy sting, hell where is thy victory? Death of itself indeed is most fearful, as being the wages of sin, and the passage to eternal pangs; but Christ by dying hath altered the nature of death; of a curse, he hath made it a blessing, of the passage to hell, he hath made it the entry of heaven to all the faithful. Again, though our grief in our sicknesses be great, his pangs were greater, Heb. 4.15. and so he hath had experience of our miseries, and so cannot but have compassion, and provide that we shall not be tempted above our power, and in good time deliver us out of all our troubles. Quest. 26. Which is the third degree of his humiliation, and in which words? Answ. Thirdly, he descended into Hell, that I might he delivered from Hell, and everlasting death to these words he descended into Hell. Rus in Exposit. Symbol: Explan This clause was wont of old to be inserted into most of the confessions of faith: as Rus●● saith 〈◊〉 est, quod in ecclesiae Romanae Symb●lo non habetur additum W. must know, that it is not added in the Creed of the Church of Rome: and neither saith he, is this speech had in the Churches of the Past, yet the meaning hereof seem to be the same with this: He was buried. It is not in the Creed council of Nice, nor in the Creed of Athanasius, nor in the Sirmian, nor in the Sardian, nor in the first Toletan, nor in the Ephesine, nor in the first nor sixth Constantinopolitan, nor in the Chalcedon counsels, nor in many other ancient confessions, and tractates written by the learned Fathers, for the space of four hundred years and upward. See Pirk: nemonstr: problematis. page 129. &. Notwithstanding it is now, and may well be an article of our faith, or at the least this third degree of Christ his humiliation, set down under it. About the meaning of these words great disputations are held, and whole books written, to leave all which, only signify briefly, that these words are interpreted five manner of ways. Of Christ's descent into hell, diverse opinions. Some holding them merely literally. He descended into hell, that is, went into the place of the damned, or some lower places thereabout. They which understand it literally of the place of the damned, say, that he went thither to triumph over all the damned Ghosts, and Devils, his enemies. They, which understand it of some place thereabout, say, that he went thither to free the Patriarches, that were detained for their original sin in Limbo. The grounds common to both, are both that to the Ephesians, Ephes 4 9 1. Pet. 3.19. He descended into the lower parts of the earth, and that of Peter: By which Spirit he went, and preached to the spirits that were in prison, which were disobedient in the days of Noah, & that of the Psalmist! Psal. 16.10. Thou wilt not leave my soul in Hell. But the last sort, that stand for Limbo, have some special allegations beside, as that to the Hebrews. Heb. 9.8. The way into the holiest of all was not yet opened, whilst the first Tabernacle was standing: And again speaking of the Patriarches, he saith, All these died, and received not the promises. Heb. 11. Secondly, others again hold them literally, but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grave, saying that, He died, and was buried, that is, anointed to the burial, and descended into the Sepulchre. Thirdly, others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grave, make the descent to be figurative thus, he descended into Hell, that is, remained in the grave unto the third day. Fourthly, some others interpret it as an Idiom, or phrase peculiar to the Greeks'. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He descended into Hell, that is, was in the estate of the dead, for thus the Greeks' were wont to speak of a man departed; whether good or bad. Lastly, some others hold it to be merely figuratively spoken, He descended into Hell, that is, suffered the torments of Hell, viz. the anger of God against the sins of all the elect poured forth upon his soul, driving him into that bloody agony in the garden, and making him cry out, My God, my God, why hast thou forsaken me. Now of all those, that which stands for Limbo is to be exploded; as by other sound positive reasons drawn from Scriptures: so in regard also of the impertinency of the places alleged: for in that to the Hebrews: The way into the holiest was not yet opened, is meant nothing else but that, which in more words is there expressed, viz. heaven and happiness, the redemption of man, as verse 12. was not obtained by the service done in this tabernacle: and in the other, these dying received not the promises, is meant, the incarnation of jesus Christ so long before, and so often promised, but not sent in their times. The second interpretation seemeth to me too much strained, and maketh this short Creed needlessly to labour with tautology, for what else can this import, He was buried, that is, laid in the grave, and descended into hell, that is, went down into the grave, as if it had been said, He was buried, and was buried. The third not much different from this, and only showeth that this his burial was not a mere transeunt act or passion but had a due continuation by his body so remaining, in statis quo, till his resurrection, which me thinks is sufficiently employed in the specifying of his burial and rising the third day, importing that for that interim his body lay still in the Sepulchre. The fourth interpretation hath fare more probability, this Creed being composed by those, who fitted it not only to the Greek style, (in which language it was written) but also to the Hebrew ordinary phrase, which soundeth in this fashion, speaking of a dead man, namely, that he is dead and gone down into Sheol, which whether you translate, hell or the grave, or some place of bliss, it doth not hereby specify any of these distinctly, but only pointeth at the state and condition of the dead in general, and considereth them by a confused motion, as opposite to the state of the living here upon earth. So that by this construction, here is to be meant, that our Saviour's, not body only, but soul also did for this mean space undergo the common lot of separation the one from the other, and so remained in the ordinary estate of others departed this life. Howsoever it be yielded that this phrase may well bear this sense; yet because both thus much is implied in the general word of Christ's being dead, (which must needs mean a true death, putting him in the common condition of other deadmen) and forasmuch as these words of descent, etc. do rather import somewhat added to his death and burial, the more current exposition is to make it a several and different Article or Parcel of our Saviour's performances: and so we will now consider in the remaining interpretations. That branch of the first interpretation, avouching that our Saviour did sometime in triduo mortis, really descend in soul into the place of the damned, is most literal, natural, and agreeable to the words, no way liable to tautology, nor repugnant to the analogy of Faith; but consorting with the plain terms of Scripture and testimony of ancient Fathers. In this sense the Church of England, in the first times of reformation, Artic● 37. seemeth to understand and interpret this Article; both by insisting upon the direct words, in the book of Articles of Religion, where the truth & realty of Christ's descent into hell is avouched in the same manner with the realty of his death, etc. as also by the explanation thereof in the larger Catechism authorized by our Church called Nowel's Catechism. The end of such descent might well be to triumph over Satan in his own dunghill and dungeon, and withal there to upbraid unto the damned spirits of obstinate men, what a gracious and glorious Saviour they had neglected. Though some be of another mind in this point, yet I see no coactive reasons out of Scripture, or otherwise brought by them against this plain literal construction. And caeteris paribus, why should not the authority of our Mothr the Church of England over sway? For my part, in my private opinion, I have much inclined to the fifth interpretation, applying this descent into hell parabolically to the dismal apprehension of God's wrath lying heavy upon the soul of Christ, and representing the pains of hell due to us. The reasons that persuade that our Saviour underwent such inward sufferings in his soul, are. First, if he had not suffered extreme torments in soul, (besides what he suffered by sympathy, through bodily pangs) he must either have been weak, and over-yeelding, or else have dissembled, being without sorrow, Sixt. Sennensi Bibl. Patrum. li. 6. Annot. 35. when he expressed so great sorrow, (as one saith, that Hillary sometimes held, but afterwards recanted, making a sound confession of his faith) for if Christ did not truly suffer, we are not truly redeemed, or else the Saints of God, which are by infinite degrees, more weak than Christ, God and Man, must be acknowledged to have had more courage, and magnanimity, when they have been under extreme torments, than he had. For before his passion upon the cross, he was very heavy, & much troubled, Math. 26.38. verse 39.40 in so much as he said, My soul is very heavy even unto the death, and prayed three times, if it were possible; that the cup might pass from him: at what time also his passion was noted to be so great, that he sweat with pain, and his sweat was like drops of blood, Luc. 22.43.44 and an Angel appeared from heaven comforting him: whereas weak men have by God's assistance joyfully prepared themselves, and have been ready to meet with the most extreme bodily torments. Again, in the time of his passion, what a wonderful deal of fear was he surprised withal, when he cried out, My God, my God, why hast thou forsaken me, Luk. 24.46 yea, and he cried again the second time, and gave up the ghost: whereof mention is made also in the Epistle to the Hebrews: verse 50. In the days of his flesh, he did offer up prayers and supplications with strong cry and tears to him that was able to save him from death, Heb. 5.7 and was also heard in that which he feared: whereas weak men have been under cruel tormentors hands with undaunted courage to the astonishment of the beholders. Now there is no Christian but will acknowledge that Christ was ten thousand times more able to endure any torments, than any of the most constant Martyrs that have suffered for his name: and if he were without all comparison more able to bear, whence could it happen that he was pressed with such sorrow, heaviness, and fear, but for that he alone suffered more than all Martyrs, if all their sufferings were put together ever since righteous Abel to this day. And how could he suffer more, but in his Soul wherein he felt the wrath of God, which is unsupportable to men, and Angels? Hereto is added this reason also, Arg. 2. Christ did sustain the person of the faithful, who without him were all subject, not only to bodily sufferings, and death, but to the everlasting death of the soul: now the only way whereby God is pleased to deliver us herefrom, is by sending Christ to be in our stead, and more or less to suffer that, which we for sin should have suffered; wherefore it ●s said, He was made sin for us that knew no sin, 2. Cor. 5.21 that we might be made the righteousness of God through him. And, He took flesh that he might destroy through death, him that had the power of death, Heb. 2.14 that is, the Devil. Therefore Analogy inferreth, that as the Lord jesus suffered for us in body; so he suffered in his soul also, and thereby hath perfectly redeemed us in both: but how, and by what particular passions he suffered in soul, is not revealed, and therefore by us unutterable. Only we must know that how great soever his passions were, he did in the end overcome them all, and by the way, though he feared, sweat blood, and cried out through want of present sense, and apprehension of the union with the divine nature, yet the divinity was never separated from Christ jesus, but supported him, and made him conqueror over all when he seemed to be overcome. The Meditation also upon these suffering of our Saviour, is very needful & profitable to us. First, the remembering Christ's passion in his soul, 1. Duty. By the remembrance of Christ's sufferings, to fear to sin. is an antidote to preserve us from sin. For, though thou be so stouthearted, as that no bodily punishments can scare thee, from following thy will and resolution in wickedness: yet, do but behold Christ in his spiritual conflict with God's wrath due to sin, sorrowing, sweeting sweat of blood; comfortless, and crying out upon his Father without hope, and it will make thee to tremble to think, am I forward to commit that which doth thus anger the King of Heaven, that he would not show any countenance nor favour, that he would no whit spare, nor regard his own beloved Son, standing in the room of sinners, though his groans and cries went up to Heaven. O then, if I do thus, if I rot in the dregges of my sins, how shall I endure his anger? how regardless will he be of me when I shall in my need cry for mercy? Surely, I shall with Esau be sent away empty, Heb. 12.16 though I seek the blessing with tears. 2. Duty. Joy in all bodily sufferings. Secondly, it begeteth an exceeding contentment and comfort in all our sicknesses, bodily pangs and sufferings, Christ jesus hath endured greater pangs than any of this kind can be, our sins deserve greater than these. Wherefore, as a poor prisoner in for some capital crime, but again released for his life, and only chastised with some few stripes, will rejoice in the midst of these his petty sufferings, remembering what he hath escaped: So we, being in misery in this world, but delivered from the everlasting torments due unto us for our offences, cannot but rejoice in the midst hereof, seeing we have escaped that misery, ten thousand times greater. Yet I sincerely confess that though these reasons and motives be yielded unto, as proving the truth of this doctrine; namely, that Christ did thus suffer in soul; yet they enforce not, that this must be the sense of this Article. There are many true positions in Divinity concerning the actions and passions of our saviour, which are not evident Articles of faith, nor directly intended by any parcel of the Creed. So then, I neither press upon any man's judgement herein, nor obtrude mine own; but rather refer both myself and my Reader to the judgement of the more learned in our Church. Quest. 27. Is this all the humiliation of the Son of God for our redemption? Did he no way else abase himself for us? Answ. Yes, he became obedient to the Law also, that by his obedience and righteousness, we might stand righteous in the sight of God. Christ obedient to the Law. Explan. Howsoever this be not expressed in the Creed, yet is it implicitly set down, in that he is said to be made man, borne of the Virgin Mary, and to have suffered, that is, to have been obedient to sufferings: for, being man, he is under the Law, Gal. 4. ● as witnesseth the Apostle, God sent his Son made of a woman and made under the Law, that he might redeem those that were under the Law: and becoming obedient, even unto the death of the Cross, his obedience to the will of his Father cannot but be admirable: and S. Paul seemeth hence to extol it, Phil. 2.8. saying, He became obedient to the death, even to the death of the Cross. And that which may thus be gathered from the words of this confession, is plainly testified in sundry places. First, that he obeyed the whole Law of God, and then, that he did this for us, that we might be accepted for obedient and righteous. That he obeyed the whole Law of God, is testified, both generally, Math. 5.17. I came not (saith he) to dissolve the Law and the Prophets, but to fulfil them. And again, as hath been already showed, in that he was unblameable, and without spot, and no man could accuse him of sin: and particularly, for that no duty required by the law moral, or ceremonial, was omitted by him. The love of God required by the moral Law, did show itself in him, when he whipped those out that bought and sold in his house, and when he verified that Prophecy, The zeal of thy house hath eaten me up. The love of man in him abundantly appeared, in his unweariable going about to do good, in his free healing of diseases, and casting of Devils out, and in his compassionate feeding of thousands, sundry times in the wilderness, being like otherwise, to perish. Again, for the ceremonial Law, He was circumcised the eighth day, and his name called jesus: Luc. 2.21.22. etc. when the days of his mother's purification were accomplished, he was presented in the Temple, & an oblation offered for him according to the Law. When he had cleansed the ten Lepers, he bade them go, Luc. 5.12. and offer their gift, which was commanded by the Law of Moses, and so he did ever, when he had cleansed any. He kept the sabboth's of the jews, Math 26. Heb. 9.28. he frequented the Temple and kept the Passeover: and lastly, being an high Priest he sacrificed himself upon the Altar of the Cross, for the sins of his people. All this he did and that necessarily, because the first Tabernacle was yet standing, nothing ceremonial was disannulled, until the rent of the veil in the Temple, at his death, and therefore he could not have been perfectly righteous, had he omitted any of these things. Christ fulfils the law for us. 1 Cor. ●. 20. Secondly, he did all this for us, that we sinful creatures might become righteous through him, according to that, He is made of God unto us wisdom, righteousness, sanctification, and redemption. And in another place, 2 Cor 5. That we might be made the righteousness of God through him. And more largely to the Romans, That which was impossible to the Law, Rom. 8 3. in as much as it was weak, because of the flesh, God sending his own Son in the similitude of sinful flesh, condemned sin in the flesh, that that righteousness of the Law might be fulfilled in us: that is, that jesus Christ his freedom from sin, and perfect righteousness in keeping the Law, might turn unto us to righteousness. We could not keep the Law, neither can we perfectly, as is declared at large, in the seventh to the Romans, and many other places: Now it is not enough then for us, to obtain eternal life, that the Lord jesus should bear the punishments due to our sins, but he must also fulfil the Law for us, according to that, Do this, and live. 1. Duty. Cheerfulness in striving to keep the Law. The duties, which we must perform to show our faith in this, are these. First, cheerfulness in striving to fulfil the will and Law of God, in all things: for though we be unprofitable servants, when we have done what we can, yet this is our comfort, that through our Lord jesus, we are good servants, that wherein we are wanting, he hath fulfilled for us. A scholar is commanded to make such an exercise, as he is no way able to do: a servant is bidden to carry such a burden, as he hath no strength, or power unto: Now, this may utterly discomfort both the one and the other, and because they know they shall undergo stripes, what pains soever they take, it may justly harden their hearts against all pains: but admit, that the scholar hath a friend to help him that the servant knows, how otherwise to provide for his carriage, they will readily, and with a good cheer, go about their tasks appointed unto them. We are the Lords scholars, we are the Lords servants, the exercises appointed us be too hard, our burdens too heavy: but we have here a sufficient friend that helps us, one whose shoulders are ready to be put under every burden, that overlodes us; Oh then, how readily should we go about our tasks, how cheerfully should we strive to do whatsoever the Lord hath appointed us: seeing, that in so doing, we shall assuredly please him, and have a bountiful reward, even everlasting life. They of the Church of Rome are afraid, that by teaching this, all good works would be neglected, and therefore make men believe, that they may perfectly keep the Law; yea, and do works of supererrogation also, more than the Law requireth at their hands; but you may easily perceive, by that which hath been said, how little cause there is of any such fear. The sons of Belial indeed, men without all grace, grow secure hereupon, and endeavour to do nothing themselves, because Christ hath done all for them: but they are foully deceived, as they shall find to their cost another day. The Apostle saith not simply, He hath fulfilled the Law for us, Rom. 8.4. but with this addition, which walk not after the flesh, but after the spirit: that is, for us, which would fain be righteous, and keep the Law ourselves, but through the weakness of the flesh, are not able, he hath done nothing therefore for these secure persons. 2. Duty. To rely only upon Christ. The second duty, is to cast out the anchor of our hope of eternal life, only upon the righteousness of Christ jesus, and not upon any merits of our own, no not whereunto we are enabled, by the merits of Christ jesus. For, as he said unto Paul, My grace is sufficient for thee, 2. Cor. 12. so may it be said of his merits and righteousness. His righteousness is sufficient for us. Either it alone must make us righteous, or not at all, that must not do somewhat, and our own righteousness somewhat, the Lord will admit no such partnership: Rom. 11.6. But if it be of grace, it is no more of works, saith he, else were grace no grace: if of works, it is no more of grace, else were work no more work. Our good works are ordained of God, as a way to eternal life, Ephes 2.10. verse 9 that we should walk in them: they merit nothing, lest any man should boast. Let the Roman Catholics therefore sit at anchor here, if they will, let them build their hope upon this sandy foundation: but let us stick fast, and remain unmoveable upon the rock Christ jesus, let us look for the sweetening of all our imperfect good works, from the perfume of his righteousness, that thus we may be sure to be accepted before God his Father, at the last day. Quest. 28. In which words is his exaltation set down, and how many be the degrees hereof? Answ. In these words. The third day he rose again from the dead, and ascended into Heaven, he sitteth on the right hand of God the Father Almighty, and from thence he shall come, to judge both the quick and the dead. And of this, there be three degrees also. Quest. 29. Which is the first, and in which words? Answ. First, In that he arose again from death to life, and ascended up into Heaven. In these words. The third day he arose again from the dead, and ascended up into Heaven. Two branches of the fift Article. Explan. As the Lord jesus, taking upon him the work of our redemption, was greatly humbled, as hath been showed, so when this work was finished, he was again highly exalted, and look by what steps of humiliation he descended, by the like also he ascended, till he came to the height of his glory, beginning first to rise from the lowest, in that out of the nethermost earth, he goeth up to the highest Heavens. Of this Article there be two branches▪ The third day he arose again from the dead, is the first: He ascended up into Heaven, is the second. Concerning the first. Being laid into the Sepulchre by joseph of Arimathea, and a great stone rolled to the door of the Sepulchre, a watch also was set to keep his body, lest his Disciples should come by night, and steal it away, and say, He is risen again: being, I say, thus strongly guarded, he is not hereby hindered, but powerfully riseth, and cometh forth of the Sepulchre, the third day after his burial, which was the Lord's day, or first day of the week, as he had foretold unto his Disciples. Proof for the grounds of holy Scripture, Math. 28. Mark. 16. joh. 20. Luk. 24. from whence this is taken, the history recorded by the four Evangelists, doth plainly declare thus much; who do all set forth his rising again, with the circumstances thereof. Generally, this time was the time of the Passeover, to show, that the true Paschall Lamb was now come into the world, and the religious kill of all other lambs, as merely a figurative, and shadowing ceremony, should now cease, the substance itself being now present. Again, it was the first month, about the midst of it, which answereth to our March, wherein in this Northern Hemisphere of the world the pleasant spring doth begin, to show, that the earth did in her kind rejoice, to receive the Lord revived from the dead, according to that of Melancthon: Melancth. Ecce renascentis testatur gratia mundi, Omnia cum Domino dona red sse suo. See how the world's grace revived doth show: With the Lord of all, all gifts returned anew. Gal 5 2. Thirdly, it was early in the morning, before the Sun, to show that a brighter Sun, the Sun of righteousness, was risen to the world. Fourthly, it was the first day of the week, when he had lain all the jews Sabbath in the grave, to show, that they are dead still unto Christ, that keep their holy rests upon that day, as is spoken of circumcision, If ye be circumcised, Christ profiteth you nothing: and to show, that a greater work was now ended, than the creator of the world, viz. the redemption of the world: and that, as under the creation, the Lords resting day from that great work, was the Sabbath of God's people: so, under the redemption, Christ's resurrection day, and of ending a greater work, became their Sabbath, to endure to the world's end. Fiftly, it was the third day after his death and burial; no sooner to show, that he was truly dead, without all deceit: no later, lest through his longer tarrying, the faith of his Disciples should turn into despair. Now, that he did rise again indeed, and that he was not taken away out of his sepulchre (as the jews, his enemies, would make the world believe) is diversely testified; and so fully, as that it were shameful impudence to deny it. First, he himself foretold thus much, sometime darkly. joh. 16.16. Yet a little while, and ye shall not see me, and a little while again, and ye shall see me. Sometime plainly. Math. 12.40. As jonah was three days and three nights in the Whale's belly, so must the Son of man be in the heart of the earth. Sometime again more plainly, Math. 17.12 23. The Son of man shall be delivered into the hands of sinners, and be crucified, and slain, and rise again the third day. Secondly, as he foretold, so that it came to pass the Angels do witness, He is risen, he is not here, Luk. 24.6. said they unto the women that came to imbalm him, Remember how be spoke unto you, when he was yet in Galilee. Thirdly, joh. 20.18. Marry Magdalen, Who came and told the Disciples, that she had seen the Lord, and that he had spoken unto her, and other devout women, that followed him to the Cross, concerning whom Cleopas, in his conference with the Lord, saith, Luk. 24.22.23. etc. Certain women made v● astonished, saying, that they had seen a vision of Angels, which said that he was alive. Now by the way is to be noted, that women first of all, of mankind, were vouchsafed this joyful sight of Christ risen again, and chief she, which had been the foulest sinner, Marry Magdalen, I mean not Mary the blessed Virgin: to intimate unto us, that our comfort in Christ his resurrection, comes not to any, in regard of their own worthiness any way; for then, he would first have called man to testify the same, who is the head, 1. Cor. 11. the image, and glory of God; or if not man, some excellent woman, such as Mary the Virgin, or Elizabeth, or if not some so excellent, one at the least, not noted for some great fault: But whereas he doth clean contrariwise, he shows, that as no unworthiness past can hinder us of God's grace in Christ: so no worthiness in us being natural can further the same. Fourthly, the very enemies of Christ, the wicked soldiers that watched at his sepulchre, they came into the City, Math. 28.11.12. and shown the High Priests how they were affrighted with the Angels, and Christ his coming out of the sepulchre: but they had large money given them, to say, that whilst they slept, his Disciples came and stole him away. Which their report did not disprove their first testimony, because so manifest a lie: For 1. it was contrary to their knowledge, and notice given to the High Priests: and again, the very words convince them of lying, insomuch, as that they say, Whilst we slept his Disciples stole him away: for if they slept, how dared they have confessed it: their charge of watching being so strict: & if it were true that they slept, how could they say, what was done in the time of their sleep? Fiftly, we have many witnesses at once of his Disciples, joh. 20.25. he appeared to ten of them being together in one room, and the door shut, to the very day of his resurrection, who certified Thomas, then absent, hereof; and because he was then incredulous, eight days after, verse 26.27. he shown himself again, when Thomas was amongst them also, who feeling, and seeing the prints of his hands, and feet, and side, made with the nails, and spear, cried out, My Lord, and my God. Moreover, he overtook two of his other Disciples, the same day wherein he arose, as they were travelling to Emmaus, and after much conference manifested himself unto them; who so desires to find more witnesses, may see the 21. of john, the first of the Acts, and 1. Cor. 15.6 etc. And the same was long before typically set forth in Adam, cast into a dead sleep, whilst the woman was taken out of his side, and then wakening again: after which manner, Christ sleeping by death, had his side wounded, whereout came water and blood (which give the very being to his Spouse, the Church) and then after a while, he revived again. Then was it set forth in Isaac, whom his Father Abraham received, in a manner, from the dead, being bound, and laid upon the wood, for a sacrifice. jonah was cast out of the Whale's belly the third day, when he had been before in the bottom of the deep. And thus much for the testimonies and proofs of this clause For the duties arising from this Faith; they are two: First, 1. Duty. To live, as at peace with God. Rom. 4. & Chap. 5.1. Ephes. 2 to live as those, that be at peace with God; For, as he died for our sins, so he rose again for our justification, and being justified by faith, we have peace with God: before, we were enemies, and so much at variance, as that we are said, to have been without God in the world; but now, this difference is taken away, and we are throughly reconciled. Now, that we may live as such, we must practise these four things. First, contentation, Rom. 5.2 and joy in tribulation, as is added in the same place, not only have we peace with God, but rejoice in tribulation: the Prophet Esay saith, that He gave his cheek to the nippers, Esa. 50.8 and his back to the pinchers for the Lord God, saith he, will help me: and if the Lord will help us, what can hurt us, if he be on our side, may we say with the Apostle, Who can be against us? Secondly, Rom. 8.33. because our felicity stands in the continuance of this peace, we must by all means remove whatsoever may break it, and because sin separates betwixt our God and us, Esa. 59.1.2 we must remove this chiefly fare from us. Thirdly, because strangeness may easily break off peace & love, and familiarity increaseth it and cuts off occasions if any arise: we must have our Ligier-Ambassadors, as it were, lying in the Court of Heaven for us, viz. our prayers by which we may obtain the continuance of this, and if any contrary occasion be offered, cut it off. Wherefore we are often warned of this, Pray continually, and in all things give thankes, 1 Thes. 5.17. and Christ by Parables shows often, Luc. 16.28 that we should pray importunately, and without weariness: for, every day there cannot but be occasions offered, on our part of breaking this peace, we being so weak, and subject to fall, therefore every day must our prayers ascend to the heavens. Fourthly, because God hath his Ambassadors of Peace, the Ministers of God's Word amongst us, we must use them reverently, and readily hearken to all good motions, which they shall make unto us on God's part: lest the Lord, seeing our base usage of them, and our regardlessness of such wholesome instructions, as they offer unto us in his name, grow angry, and refuse to keep any more peace with us. We must therefore take into our mouths, Rom. 10.14 that of the Prophet, How beautiful are the feet of those, that bring glad tidings of peace, and glad tidings of good things. We must yield those, that labour in the World double honour, 1 Tim. 5.17 as the Apostle saith, they are worthy. 2. Duty. To rise up to newness of life. Rom. 6.4 The second duty arising hence, is to rise up to a holy and new life from the death of sin, as Christ our Lord arose from death to life: Like as Christ was raised up from the dead, to the glory of the Father, so should we also walk in newness of life; yea, we must do this if we would not have the second death, to rule over us, according to that divine voice. Revel. 20.6 Blessed, and holy is he, that hath part in the first resurrection, for over such the second death hath no power, Now, as our first life, viz. our natural, hath certain signs, as breath, warmth, motion, &c whereby it is known: so hath this second, our spiritual life, and these signs are chief four. First, an heavenly mind: If ye be risen with Christ, seek those things which are above, Signs of a new life. Col 3.1 where Christ jesus sits at the right hand of God, etc. For if the mind be still plodding upon the earth, and earthly things, if the thoughts be altogether bend this way, how is there any rising, if the food that perisheth be still most sought after, how is there another kind of life, the means of sustaining it being neglected; wherefore Saint Peter willeth such, as be risen to a new life, 1 Peter 2.2 As new borne Babes, to desire the sincere milk of the word, that they may grow thereby. Secondly, an holy and innocent life: for such only are risen with Christ, as have put on Christ, Eph. 4.14 as have put on the new man, which after God is created in righteousness and true holiness. They which are still the old men they were, if they were unholy, unholy still, if vile, vile still; they, I say, are not risen to a new life, they are not ranged into the order of true Christians, our captain Christ hath put all his Soldiers into an other fashion. They are blameless, and pure, Phil. 2.15 and the Sons of God in the midst of a naughty and crooked nation without rebuke. Thirdly, greater joy in the grace of God through jesus Christ, then in any thing, either of pleasure, or profit, in this world, because worldly things are old, joy in them is passed, now we are come to live a new life, as he which is preferred from a poor Farmer, to be Lord of great possessions: he is now a new man, he joys not in his Farm which he had under others, it delights him not, that he had such a poor common Estate, but in this his new advancement is his comfort. So we (being risen from an old life to a new, from a natural to a spiritual with Christ, from the life of the Children of wrath, and of sins servants to the life of the Sons of God,) cannot but joy only in this, in regard of exceeding joy, and we cannot but account all things dross and dung, with the Apostle, in comparison of the excellent knowledge of jesus Christ, Phil. 3.8 and of him crucified, and risen again. We cannot but count it meat and drink unto us with our blessed Saviour, john 4.34 when we are thus doing the will of our Father, viz. in works of holiness. Fourthly, growth, and increase in sanctification; for nothing which gins to live and is like to come to perfection, and to continue, is without growth; no more is any man, which gins to live a new life in holiness, he is not forward herein to day, and backward to morrow, a babe for knowledge, and practise this year, and a babe an whole year, or seven years hence: but he goeth forward, & groweth in grace, 2 Pet. 3 18 john 15.1 and in the knowledge of jesus Christ, as St. Peter exhorteth us to do. He is a branch of the Vine Christ, which shooteth much forth in a short time, Psal. 1, 1.2 he is a tree planted by the water's side, and not some shrub coming up upon the dry heath. If these things be so, what a nullity of Faith is there in most men? when there be only words to express it, That Christ our head rose again the third day, etc. but it is plainly disproved in deeds, by want of this newness of life. And hitherto of the first branch of this Article, now follows the other. He ascended up into heaven, For the meaning. He being revived from the dead (his soul coming again into his body) walked here a while upon earth for the space of forty days, eating and drinking sometimes with his Disciples, not for any need of sustenance, but for more assurance of his resurrection, and offering his body to be felt, and handled, comforting and instructing them, and then in the open sight of them all, he went up body and soul into the heavens, they looking and marvelling at it. Proof. For the grounds hereof. Sundry times was it foretold, by many types was it prefigured, and by sundry witnesses sound testified. It was foretold by David Thou art ascended up on high, Psal. 68.18 thou hast lead captivity captive, & given gifts unto men; and Christ himself spoke hereof to his Disciples both before his suffering, I go to prepare a place for you; john 14.2 in my Father's house are many dwelling places, and I go my way, and will come again & receive you to myself, that where I am, joh 20.17 there ye may be also, and after, I ascended to my Father, and to your Father, to my God, and to your God. And the same was prefigured in Enoch, Gen. 5.24 the seventh from Adam; who is said to have walked with God, and to have been taken away from amongst men: and in Elias the Prophet, who, whilst he was walking, and talking with Elisha his servant, 2 King. 2 was taken up into heaven in a fiery Chariot; and also in Moses, who though he did not ascend up to heaven as the other, yet he is said to have gone up upon an high Mountain, the mount Nebo, and his body was afterwards seen no more upon earth. Deut. 34 Wherefore he is brought in with Elias conferring with Christ, upon the Mount Tabor, at the time of Transfiguration; that the Types, and Antitype as it were, might meet altogether before Christ's ascension. Lastly Saint Luke setteth down, Acts 1.12 how he ascended, with the circumstances before spoken of, and that two Angels like men, in white apparel, asked the Disciples, who were looking up to heaven, after that he was ascended from them. Why stand ye gazing into heaven? this jesus, which is gone up into heaven, shall so come, as ye have seen him go up to heaven. Ephes. 4.10 And Saint Paul saith, He is ascended fare above all heavens, viz. all visible heavens to the highest, where the throne of God is, yea, Steven the first Martyr addeth, and saith, Acts 7.56 I see the heaven's open, and the Son of Man standing at the right hand of God: and he did once more yet manifest himself to Saul a persecutor to be there, when he called from heaven unto him, Acts 9.4 saying, Saul, Saul, why persecutest thou me? which indeed did wonderfully confirm this thing, even to unbelievers, for that so forward a persecutor was suddenly hereupon turned to be a most zealous Preacher, for that he which hated Christ, did set forth Christ his resurrection, and ascension up into heaven, in every place where he came. And we are chief to gather all testimonies about this matter, because that seducers and coozeners (who would make the world believe that themselves were some great persons, when they have done many and great matters, have altogether failed in this last act of rising from the dead, and going up to heaven, peculiar indeed to the Son of God alone. Such was Simon Magus a Conjurer, who by his inchauntments much hindered the Gospel, and advanced himself, and made the world believe, that after his beheading, he made himself alive again: but when he by his impostures, made a proffer to ascend to heaven also in the sight of many, he fell down again, and breaking his neck, miserably ended his days. Such also was Mahomet the great Prophet of the Turks. He commanded that his body should be kept from burial until the third day after his death, promising that he would then revive again; but it being kept not only to the third, but to the thirtieth, even till a most horrible stinch came from him, no such thing appeared, only they put his body in an Iron coffer, which hangeth upon the top of his Temple by the virtue of Lodestones, to the deceiving of simple people to this day. Like to these, are all false Christ's, that lewdly have taken upon them this honour. Only this, our blessed Saviour as he was wonderful in his life, so was he in his death; whatsoever he promised, he did accordingly, even after his death perform. 1. Duty. To do the duties of our calling. Eph. 4 8. The duties whereby we are to show our faith in this, are two, First, to do the duties of our callings, without pretending any want of ability hereunto: for he ascended up on high, as witnesseth the Psalmist, to give gifts to men, which is also applied by the Apostle, saying, He gave gifts to men. Now these gifts are such, as be fit for their callings, Act. 2. as is showed in the history of the holy Ghost coming down upon his disciples, ten days after his ascension in the shape and likeness of fiery tongues, accompanied with the rushing as it were of a mighty wind: at what time they were made able to speak all languages, according to their office of preaching in all countries among men of diverse languages, and endued with zeal, to go through with their Apostolical function. And as any more were added to the fellowship of the Apostles, they were in like manner fitted with gifts needful, as Saul, who before his conversion was an enemy, but now a friend to the Gospel, before ignorant of these divine mysteries; but now in knowledge not inferior to the very chief Apostles: for he learned nothing of any, as he saith, no not of Peter, Gal. 1. etc. james and john: and as many more as the Lord had employment for in his Church, through the holy Ghost were wonderfully enabled thereunto. Wherefore apply thyself in what calling soever thou art placed, to walk worthy of it, pretend not insufficiency for a cloak of idleness; for so thou disparagest the virtue of Christ's ascension, that said, It is necessary that I go away from you; for if I depart I will send the comforter unto you: And when he is come which is the spirit of truth, joh. 16.7. vers. 13. he will lead you into all truth, etc. If thou be a Minister, then neglect not thy office, plead not want of leisure, want of memory, want of ability to preach the word, and to be instant in season and out of season, for the spirit inables thee against all these: if thou be a master of a family, neglect not the office of a master, Deut. 6. plead not ignorance, disuse encumbrance of many businesses hindering thee from reading or speaking of the law of God to thy family, from catechising thy children and servants, from praying with them, or examining the Sermons which they have heard. As thou art a common Christian, favour not thyself in thy weaknesses and sins, Plead not that every man is subject to sin, and hath his infirmity to be hindered from mortifying thy corruptions, to make thee rest contented with some clog of sin still hanging on. If thou be a Magistrate, neglect not causes that come before thee, upon pretence that thou hast not from God the gift of wisdom and discerning: but above all, take heed that thou be not overtaken with gifts from men, which blind the eyes of the wise, and will hinder thee from executing justice and judgement, from delivering the poor and oppressed. And so let all others of what estate or degree soever, fear to colour over their negligences with the pretext of insufficiency: for Christ, that sets them in their estates and places, hath ascended and obtained gifts fit for them all: either therefore thou art an intruder, and never called to such estate; or else in some measure fitted with gifts for thy calling, and still obtainest increase by seeking: According to that, If any man ●ant wisdom, let him ask it of God, who giveth liberally etc. 2. Duty: jam. 1.5. To live as strangers here. The second duty is, to carry ourselves as strangers in this world, all the time of our abiding here, because our head Christ jesus is in heaven; another world as it were, unto which we also do belong, so many as believe in his name; of this the Apostle speaketh thus, 1. Thes. 4.14. If we believe that jesus is dead and risen even so they that sleep in jesus, will God bring with him: and both of these, and of them, that shall be living at his coming to judgement, he saith, vers. 17. We shall be caught up in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Our country then is Heaven, the place of our abode is provided there where Christ is, and hath been ever since his ascension, according as himself speaketh: joh. 14.2.3. In my father's house there be many dwelling places, and I go to prepare a place for you, that where I am, there ye may be also. 15.19. For this cause is it that he tells Christians, that they are not of this world, and we are said to be Pilgrims and strangers here, as they which are so much commended for their faith, Abraham, Sara, Isaac, jaacob, Moses, etc. Concerning whom it is written, that they saw, that they were Pilgrims, and strangers upon earth, Heb. 11.13.14.15.16. by which they declared, that they sought a country, which is a better than their own, an heavenly one, a City which God hath prepared for them. To live like strangers, what required. 2 Cor. 5.2. Phil. 1.17. Now then, that we may carry ourselves as strangers here, four things are required: First, we must long after our Country and City, heaven: as S. Paul saith in the name of all believers; We sigh, desiring to be clothed with our house, which is from heaven, and particularly of himself, Desiring to be dissolved and to be with Christ, which is best of all. If we put our selves upon a journey into a place fare from our own home; especially, if the wife goeth from her dear husband, or children from their loving Parents, we have a longing desire to be at home again, and the rather, if we be hardly used abroad, and undergo many dangers: but we are here absent From God our loving Father, and from jesus Christ our dear Husband, in a world of miseries, and which hateth us; oh, how can we then but long to be at home with them. Psal. 62.10. 1. joh. 2.15. Secondly, we must not care any more, nor be more in love with the goods and possessions of this world, than travellers, that come to Inns of best entertainment, and richly furnished, are in love with them: but as they use them for their necessity, a night and away, not further regarding any thing they find there: So must we use things of this world; If riches increase, according to David's counsel, we must not set our hearts thereon. If we have the world, as S. john adviseth, we must not love it, nor the things of the world, but use it, as it is said in another place, as though we used it not. 2. Thes. 3.6. Thirdly, as men upon their travail in strange places, are very inquisitive for the right way, and will now and then be at the cost to hire a guide, but will not associate themselves with every company, but be choice in this regard: so must we ever be careful of our way to heaven, inquire for the right at God's word, and his faithful ministers, and rather than fail be at cost this way, and not company with lewd persons, lest we be seduced by them, either through error, if they be heretics, or through vice, if otherwise wicked. Fourthly, as they which be in a strange country, do comfort themselves, in all the misery which they endure, because they hope, yea long to be at home again, and to be recompensed for this, with the love of their friends congratulating their return, and all other pleasing contentments, which they wanted abroad: so must we in the midst of all our sufferings be comfortable, remembering that we are in a strange country: when we shall return to our Father's house (unto which time it will not be long) we shall be recompensed with joys unspeakable. Thus did Moses, when he might have had the pleasures of Pharaohs court, and lived like a King's son: He chose rather, Heb. 11.25.26. Phil. 4.4. to suffer affliction with God's people for he had respect to the recompense of reward. And for this is it that we are exhorted, always to rejoice, and to rejoice again, for that the coming of the Lord is at hand, at which time we shall be taken up to our own country, and ever remain with that Lord. And here is added by S. Peter a fit thing, 1. Pet. 2.11. viz. As Pilgrims and strangers, to abstain from fleshly lusts that fight against the soul, which as utter enemies do their endeavour to hinder us, and to keep us out of our Souls Country. Even as a woman that is taken up with a delight in stranger's love, grows out of favour with her husband, and is for this justly divorced from him: so, whosoever is taken up with fleshly lusts, either by covetousness, or uncleanness, or surfeiting and riot, etc. procures such dislike at the hands of our jealous Lord, as that he shall for ever be kept from coming at him. Quest. 39 Which is the second degree of his exaltation, and in which words? Answ. Secondly, he hath all honour, power, and authority in heaven, and in earth together with God the Father. In these words, He sitteth at the right hand of God the Father almighty. Explan. In this Answer is set down the very meaning of this Article, containing the second degree of his exaltation, the second step of his rising, answering to the second degree of his humiliation. There he was despised and placed upon the gibbet between two thiefs, and hung like a poor creature, as unable to help himself: here he is honoured, placed in the state-chayre of heaven, and full of power both in heaven and in earth: there he was poor, weary, hungry, thirsty and harbourless; here he sits at ease, full, rich, and abounding with dwelling places even for all that seek unto him. Lastly, there he was scorned, mocked, and derided with robes, and crown, as unworthy to wear them, he was less esteemed than rebels and murderers: here he is crowned and robed with glory, and in earnest, as most worthy, he hath all knees bowing unto him, and a name above all names. For thus is this phrase of sitting at the right hand wont to be used in the Scriptures. 1 King 1.19. Psal. 45.9. Solomon is said to have made a throne for his mother Bathsheba, and to have placed her at his right hand, which was a doing of great honour unto her, so as that whatsoever she would command should be so. In the fortieth five Psalm the Queen is placed at the King's right hand in a vesture of gold, that is, is highly honoured by him. In which places, with the like, howsoever there is truth both in the words and in the literal proper sense; yet here it is not so: the Lord of Heaven hath no right hand nor left, (as some ignorant and unlearned Monks have taught long ago, because hands and feet and face, and other parts of the body are ascribed unto him) neither hath Christ any seat in heaven; for there is no need of any there: for which cause he is said also to stand at the right hand of God, Act. 7.56. Rom. 8.34. and to be at the right hand of God making intercession for us. The meaning therefore here is only to be taken, that he hath all honour, power and authority, in heaven and in earth together with God the Father; even Christ jesus, both God and Man, receiveth these in his whole person, but collated upon him in regard of his Manhood, his Godhead in itself being uncapable of any new real accession of glory or power. For the grounds of holy Scripture from whence this Article is taken, they be many and most evident, which confirm both his being at the right hand of God in heaven, and secondly, his honour there, and thirdly his power, and authority. First that he sitteth at the right hand of God in heaven, Proof. Collo. 3.1. is plainly set forth, where we are bidden to seek the things above, Where Christ jesus sitteth at the right hand of God. The very words are to be noted against the Ubiquitaries, which will have Gods right hand to be every where, and so the very body of Christ to be every where, and really present in the Sacrament of his Supper. But mark these words, and they teach us not thus, but that his body & soul now glorified, are above in heaven: and like unto this, is that place to the Ephesians: Ephes. 1.20. He set him at his right hand in heavenly places. Moreover, the Apostles, as hath been already said, Acts 1.12 Acts 7 saw him go up into Heaven bodily, and Steven saw the heaven's open, and the man Christ there; and Paul, though he saw nothing, yet he heard his voice from Heaven; Saul, Saul, Acts 7 Why persecutest thou me? And where he was then, the Angels plainly told his Disciples, he should remain, till at the last, he were seen coming down visibly, in the same sort, that he ascended: wherefore it followeth in the next Article; From thence he shall come. From whence, I pray you, is this? The Ubiquitary must needs answer absurdly, From every where: But the Apostle answers; Thes 4.16 The Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, etc. Likewise this refuteth the Papists, who, though they deny Christ's body to be every where, yet are so bold as to feign it to be many where by the fiction of bodily presence in the Sacrament. Surely, Christ's body is so in the Heavens, that it is held and contained there, How then is it at the same time, there, and here upon an Altar, nay, on many Altars? which plurality of places must needs take away, and destroy the Essential nature of a true body, and so turn it to an imaginary fantastic body, with the Marcionits. Phil. 2.9.10 Again, that he is in highest honour there, the Apostle showeth, in that he saith, God hath highly exalted him, and given him a Name above all names, that at the Name of JESUS, every knee might bow, of things in Heaven, and earth, and under the earth: And is not that the highest honour, which is cited in the Epistle to the Hebrews, out of the Psalms; Worship him, Psal. 97.7 Heb. 1.6 all ye Gods Lastly, for the infinite power communicated unto him, and sovereignty over all things, himself speaks, as already in possession hereof; All power is given unto me, Math. 28.18 both in Heaven and in earth. Yea, he is made King of all the world: for, Ask of me, Psal. 2 saith the Father, and I will give thee the Heathen for thine inheritance, and the ends of the earth for thy possession. Psal. 110.1 He hath power over all his enemies, according to that, Sat thou at my right hand, till I make thine enemies thy footstool. And that of the Apostle, 1 Cor. 15.25 He must reign, till he hath put all his enemies under his feet. 1 Duty. ●oy for Christ his honour. To come now unto the duties of this Faith. The first is, to exult for this exaltation of our head, Christ jesus, for our nature thus honoured and graced. Even, as Israel rejoiced and shouted for joy, so that the earth rang again, when the son of David, Solomon, was crowned King; 1 King. 1.40 and as Steven in the midst of his persecutors, now ready to be stoned, joyfully broke out and said; I see the Heaven's open, and Christ jesus standing at the right hand of God. So the beholding of the same, Acts 7.56 by the eye of Faith, must cause the like gladness in us, even in the midst of our greatest dangers. If we have Christ on our side, who can be against us? If we have him who is dead, or rather, who is risen again, & sits at the right hand of God: Rom. 8.34. If he be with us, whom all the Angels do worship, before whose iron Sceptre, all his enemies are but as a potter's vessel. It is joy enough for the wife, Psal. 2 if her Husband be crowned, or invested into any great dignity; It is joy enough for all good Subjects, if their King subdue, and get the upper hand of his enemies: It is joy enough for a loving friend, if his dear friend be any way advanced; but our husband Christ is here crowned, our King Christ makes his enemies his footstool, our friend Christ is highly advanced. What then, though we be poor, afflicted, and disgraced: yet, through him thus raised, We are more than Conquerors: we are advanced, Rom. 8.37 we are raised. 2. Duty. Reverencing the name of Christ. The second duty is, willingly to yield obedience, and to be subject to Christ jesus; even as we are willing, yea, desire to be under the Prince, or some most noted person of honour; for, we count it a credit for us so to be, though some servitude, or attendance, be required hereunto, which otherwise we could be content to be freed from. For, what Prince is so high in dignity as the Son of God, the Prince of Heaven? What person of honour may be compared with him? Yea, he excels all, Phil. 2.9. in all things, that may make us willing with subjection, and bowing the knee at his name, which is inferred hereupon. First, in power and might, whereby he is most able to do us good, and to subdue our enemies under us, seeing (as was showed to Saul) they that persecute his people, Acts 9 do but kick against the pricks. Secondly in the love of his Subjects; for, that he doth not compel to his service, but saith. If ye love me, keep my Commandments; he is not rigorous and austere to the willing, john 14.15 if they fail in many things, he forgiveth unto seventy times seven times, he leaves them not to themselves, to perform their hard tasks, but gives them his Spirit to help their infirmities. Thirdly, in his facility and easiness towards them, he presseth them not too heavily, but his Yoke is easy, and his burden is light. Matth 11.28 1 King 12. If it had been thus with Rehoboam, the son of Solomon, towards the people of Israel, they would for ever have been his servants; for, they desired but to have their yokes made more easy: and why should we not then be servants to this Son of God, and offer ourselves much more readily to do his will all our days? But alas, most men are so blinded, that they make no account of this, as a preferment unto them; they think it better, to be the base servants of sin and the Devil, that they may have a little pleasure of the vanities of this world; and so by falsifying their promise made in Baptism (as formerly hath been showed) they exclude themselves from the benefit of their baptism. For they are none of Christ's servants, that live in sin, john 8.34 seeing that he that commits sin, is the servant of sin. 3. Duty. To use Christ as Mediator only. 1 john 2.2 The third duty is, to come unto the Throne of Grace, in our prayers, only by Christ, and utterly to refuse the help of other Mediators whatsoever; If any man sin (saith Saint john) we have an Advocate with the Father, jesus Christ the righteous, and he is a Propitiation for our sins. Having him therefore so good a friend, yea, and ever making request for us, & perfuming our prayers, Rom. 8.34 with the sweetness of his merits, as it were with incense, out of a censor: what need have we of Saint, or Angel, to help us to access and acceptance before the Father? Yea, I need not say, what need? but what Faith can we have in so doing? seeing, that both himself hath bidden us ask in his own name, and in the case of sinne-guiltinesse, we are directed only to him, as our only Mediator and Advocate. Wherefore, the profession of the Church of Rome is in this point, by all means to be rejected, as a profession and practice of infidelity in Christ's sitting at the right hand of the Father. Their comparison from earthly Princes are chaffy, and of no moment, if they be brought to the balance of the Sanctuary, and are merely colours, whereby they seek to daub over their blind devotion, and to gull the doting people. Quest. 31 Which is the third degree of his exaltation, and in which words? Answ. Thirdly, he shall come from Heaven, at the end of the World, to judge all, that shall then be found living, and all that have died since the world began, in these words. From thence he shall come to judge both the quick and the dead. Explan. For the meaning of this Article, it is opposite to that, which setteth down the first degree of his humiliation; for, as there of God, he was made Man, yea, a poor man, under the government of joseph and Mary: so here, he is of a poor man, set over all, both rich and poor, great and small, that they might be disposed of, according to his pleasure: And as there he was under earthly judges and Rulers, who did often decree hard things against him: so here he comes, as judge, and Ruler of all, to decree unalterably extreme things, against all the stoutest of his enemies; and comfortable things, for all his lovers and friends. He shall come from Heaven: that is, as man, for thus only he can remove from place to place, his Godhead ever fills all places, as man than he shall come down visibly and openly, with great glory, and troops of Angels about him; as judges are wont in pomp, and with great attendance, to ride their circuits, and he shall come down, towards this neither part of the world, where they have lived, whose causes shall be heard, and proceeded in, as judges are wont to go, to sit in judgement in such places, as wherein they dwell, which are to be brought before them; To judge those that shall be then living: for the World shall be full of people, even to the hour of his coming, and then the dead being raised out of their Graves, even all from the first Adam, shall be joined with the living, (who shall only, instead of dying, be changed) and thus all people together, of all Countries and Nations, shall be presented before his Tribunal, to receive sentence, (according to the equity, yea, and justice of his Gospel) whether of Absolution, to pass into the Kingdom of the Father; or of condemnation into the Kingdom of Hell, with the Devil and his Angels for ever. Proof. Secondly, for the grounds of holy Scriptures, whereupon all this is founded, the coming of Christ to judgement, according to all these circumstances, is plainly here set down in many Places. First, that he shall come again, the Angels sent of God for the same end, told his Disciples thus much, immediately after his ascension, saying, Acts 1.12 This jesus shall even so come down from heaven, as ye have seen him go up to heaven: Heb. 9.28 And in another place it is said that Christ unto them that look for him, shall appear the second time without sin unto salvation: and of himself, he saith, I go away, but will come again. Secondly, that he shall come to judge, john 14. not in poverty, but in Majesty, not basely accompanied, but gloriously with Angels not like a Lamb to be slain again, but like a Lion, to tear in pieces his enemies: all this doth he himself promise, saying, Then shall they see the Son of Man come in the clouds of Heaven, with power and great glory, Mat 24.30.31 and he shall send his Angels with the sound of a Trumpet, etc. And what is here wanting, is further supplied in the next Chapter, Chap. 25.31.32 When the Son of man cometh in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory and before him shall be gathered all nations, etc. Thirdly, that the world shall be then full of people living, as at other times, and that all shall not die; before, the Apostle showeth, both where purposely he entreateth at large of the resurrection, saying, We shall not all sleep, but we shall be changed in a moment, 1 Cor. 15.51 in the twinkling of an eye, at the last trumpet; 1 The. 4 and where he comforts the Church of God in this that their dead friends, and they alive, shall meet again at the last day. And the Lord himself plainly saith, that as it was in the days of Noah, and in the days of Lot: so shall it be, at the coming of the Son of man then the world was full of people, which were eating, and drinking, marrying and giving in marriage &c till the flood came, Luc. 17.27 & swept them all away, till fire came from Heaven, and consumed them all: so shall it be at Christ's coming to judgement. Fourthly, that quick & dead shall all come to judgement before him, was long since confirmed unto john by vision. He saw a Throne set, and the Son of of Man sitting thereon, the books opened, and all even the dead, as well as the living, brought before him to be judged, according to the things written in the books, Revel. 20.12 than the earth gave up the dead buried there, & the sea gave up the dead that were therein. Rom. 14.10 And S Paul hence gives warning, that we judge not one another. For we must all appear before the judgement seat of Christ. Fiftly, that the manner of his coming shall be most terrible, to all his enemies but comfortable to his friends, and faithful people: for the terror, it is set forth by comparisons taken from the flood, Luk. 17.27. fearfully drowning the old world, without mercy, or compassion, from the fire and brimstone descending upon Sodom, Prou. 1. from the sorrows coming upon a woman in travel, Math 24. from a severe master returning from a fare country, and adjudging his unprofitable servants to be cut off, and to have their portion in the place of weeping, and gnashing of teeth; and from a thief breaking into an house, to rob and slay, in the dead time of the night, etc. For even such, and more terrible by fare, shall Christ's coming to judgement be. 2. Pet 3.10. Again, this terror is set forth by particular accidents, that shall accompany this time, viz flaming fire, in which the Lord shall come to render vengeance to the wicked, wherewith the earth, with the works thereof, shall be burned up, The Heavens shall pass away as a scroll, & the elements shall melt with heat A devouring fire before him, Psal. 50.3. Math. 24. and a great tempest round about him. The Sun and the Moon darkened, and the Stars losing their light. A great trumpet sounded, piercing from one ende of the world to another: and all this in a moment, in the twinkling of an eye. Lastly, it is set forth in the effects. Io●l 2.6. All faces shall gather blackness. They shall see him, whom they have pierced, and mourn every family apart. And as the Lord himself saith, Zach 12. Math. 24.30. Reuel. 16.20. All the kindreds of the earth shall mourn They shall run away, and call upon the mountains to fall on them, and upon the rocks and hills to cover them. But unto those that wait for the coming of the Lord, it shall be comfortable, wherefore Christ saith, Luk 21.28. When ye see these things, lift up your heads with joy, for your redemption draweth near: And the Apostle useth this argument to the Thessalonians, to dissuade them from sorrowing, like unto the Heathen: 1. Thess 4.14. for at his coming, we shall be taken up into the clouds, to meet the Lord, and so remain ever with the Lord. Sixtly, at the time of this judgement, it shall be proceeded according to men's works; joh. 5.29. They that have done good, shall go into everlasting life, they that have done evil, into everlasting condemnation. Math. 25. The sheep of Christ that have fed the hungry, clothed the naked, visited the sick, etc. Shall be invited into the Kingdom of the Father; 1. Cor 4, 5. the rest, into everlasting fire. And secretest evils shall not then be hid, for thoughts shall be manifested, and most hidden things discovered. Reu. 20.12. The book of every man's conscience that was shut up and benumbed, here shall be opened, and according to the things here written, he shall be judged. Not only for sins committed, but even for omitting good duties, men shall be sent into Hell's torments. No outward thing shall then stand any man in stead, the foolish Virgins with lamps, but wanting oil, Math. 25.1. shall be shut out of the Bridegroom's chamber. No crying, or craving, shall then prevail, for such, as have lived impenitently in sin: if they shall say, Lord, Lord, open unto us; he will answer, Depart from me ye workers of iniquity. I know you not: Math 7.21. If with Esau thou then seek the blessing with tears, Heb. 12.6. there is no place for repentance to be found. And thus much for the grounds of Christ's coming to judgement, and the further setting forth of the same: Now, if any man shall ask the time when these things shall be? ●t is easily answered; Math. 24.36. The day and the hour knows no man, no not the Son of Man himself, but the Father only but for the year, diverse men have guessed diversely, and because they be but conjectures, I will not trouble the Reader herewith. A principal unaccomplished forerunner to be taken heed unto, the Gospel, having been already preached to all nations, and Antichrist, that man of sin discovered: is his further laying open, and confusion, when the Kings of the earth, that honoured him, shall make a mock of him; and a gracious conversion of the jews, the stiffest enemies, unto the Lord Christ: and then shall the coming of the Lord unto judgement be. 1. Duty. To keep a good conscience. For the duties of this faith. The first is, to keep a good conscience before God, and men, because at the day of judgement, every conscience shall be a book opened, and all the world shall read, whither it be good or bad. This Paul professeth to be his care, saying: Act. 24.16. Herein I endeavour to have a clear conscience always towards God, and towards men. The reason he allegeth before, viz. For that he had hope, Vers. 15. that the resurrection should be both of the just and unjust: that all should be brought forth another day to judgement. And in another place, speaking of the Gentiles, which had not the written law, Rom. 2.16. Vers. 12. Vers. 15. he saith. At the day when God shall judge the secrets of men by jesus Christ, those that are under the Law, shall be judged by the Law, and they that are without, without the Law: for unto both the conscience is a law, bearing witness for, or against, and the thoughts accuse, or excuse: that is, in every man's nature there remains some impression of good and bad, of right and wrong: a light whereby to discern these, and for those that have done ill; here will be an accusation at that time, they that have done well shall be excused. And this we cannot, but in some measure conceive by experience daily, for that, when we have done amiss, we feel afterwards an inward trouble in our minds and though we would gladly put off the thinking hereupon, yet we cannot, but still perplexing thoughts this way come unto us, and disquiet us, and chiefly when we are alone, The excellency of a good conscience and in greatest darkness of the night. Now all this is nothing else, but our consciences beginning the part, even whilst we are alive, and as it were warning us to take heed of sin, though never so hidden, for it will not suffer it to be blotted our through forgetfulness, but is, and will be a continual register hereof so long as we live, and most of all than present itself before the Lord, when final, and irrevocable judgement shall pass upon all. Wherefore as he that is continually watched by one appointed of his master, who hath power of life and death over him, (so that in no place he can be hidden from his sight, and he will not by any bribes be hired to conceal what he seethe) will carefully carry himself in all things as a good servant, and not by any allurements be drawn to waste his master's goods, or to neglect his business, or to any unfaithfulness towards him. Even so let us be contained always in the fear of the Lord from all disloyalty towards his Majesty, and from all abuses either against ourselves: or our neighbours, even when opportunities of secrecy are offered hereunto: because our own conscience notes our doings, and will not be hired to give any other, but true testimony against us, when we come to our reckoning at the last day. Oh! how comfortable will it be then to have a good conscience. 2. Duty. To abstain from judging other man. The second duty is, both to abstain from judging and censuring others, and to neglect, and not to set by men's judging of us, if so be our consciences judge us not: because there is one judge of all, and it is presumption in whomsoever, to take his office out of his hands, in judging these to be hypocrites, these reprobates, and these damned creatures: and it is such presumption, as that whosoever useth it, Rom. 2.1, shall not escape the judgement of God, according to that: Thou art inexcusable, O man, whosoever thou art, that judgest, etc. And it is a flat precept, not only for some, but for all: 1. Cor. 4.5. judge nothing before the time, that the Lord comes who will lighten things that are hid in darkness, and make the counsels of the heart manifest. And what need we to care, what judgements of idle headed men pass upon us: seeing that it shall not stand as they judge, but as the Lord judgeth. Rom. 8.33. Let us therefore get the Lord to be on our side, and so not care how man in his judgement is against us. But ye will say, what? are we not to judge others at all? whereunto then tends that of our Saviour Christ? By their fruits shall ye know them. Act. 8.23. I answer, yes, we may by way of caution judge others, in whom we see the works of darkness to abound, for the preservation of ourselves and others, who for want of information, and notice taking, might otherwise be subject to the infection of their poison: Again we may judge, to make them ashamed, and to come to repentance from their dead works, as Peter did Simon Magus. But to judge, that is, to pronounce, but in our hearts, any man a castaway, thus to cease using means, as unto a brother of his reformation (except such an one as hath sinned against the holy Ghost, which how know we this?) this is to enter into Christ's judgement-seat, and to procure inevitable judgement against ourselves. If it be further demanded, and are we so lightly to esteem men's judgements? how is it then, that we are bidden to procure things honest before all men: yea, before those that are without, viz. Infidels, and unbelievers? I answer, that this is spoken in regard of just occasions of being censured, which we must by no means give, nor make any show hereof, but walk so blamelessly before all men, as that they, which speak evil of us, as of evil doers, may be ashamed, and seeing our good works, glorify God in the day of their visitation. 1. Pet. 2.12. 1. Cor 4.3. But if walking thus, thou be yet judged, thou needest not with the Apostle, pass for this judgement of man. 3. Duty. To watch against the Lords coming. Math. 24.38. The third duty is, ever to be vigilant, and watchful against the Lords coming, because it will be sudden, as of a thief in the night. The same which I say unto you, (saith our Saviour Christ hereupon) I say to all men, watch. All comfort is promised to them that watch, and wait for his coming, and all terror is threatened to them, that do otherwise. Now this watching is well doing with the good servant, who being found thus, Math 24. is bidden to enter into his master's joy: it is to have oil in our Lamps with the wise virgins, (viz. soundness, and sincerity of Religion) who were admitted to nuptial delights with the Bridegroom: Math 25. 1. Thes. 5.5. to walk in sobriety, and temperance, as children of the light, and of the day, to whom the coming of the Lord shall not be unawares. And to be watchful in this manner is also most necessary, because that by our works we shall be judged, and where then will our place be, if we be not ever thus exercised? For not only shall we be judged, according to our works in general, but according to those, wherein we are taken at his coming: if we be then working wickedness, Ezech. 18. if we be taken wallowing in sin, no good thing which we have done, shall advantage us, but the fearful sentence of condemnation will pass against us, for the sin, wherein we are found. Wherefore as we believe this, so let us express it, by our daily setting a watch over our ways; by our starting up without delay from our falls, lest the Lords coming to judgement prevent us; by our observing, and taking all occasions to increase the number of our good works, in our several callings, according to our ability, that thus we may be sure to be found in the number of those, upon whom the sentence of absolution shall pass, Come ye blessed of my Father, Math. 25. into the Kingdom prepared for you▪ for I was hungry and ye fed me, naked and ye clothed me, sick, and in prison, and ye did visit me, etc. 4. Duty. To pray for the confusion of Antichrist. The fourth duty is, to pray for the further manifesting of Antichrist to all the world, that he may be stripped of his triple crown, and all his robes of honour, more than imperial, and be pointed: and wondered at of all men, as a monster amongst men, & a seducer plainly set up by the old cozening serpent the devil, as we read in the book of the Revelation. For these things must be, and then will Christ come to the comfort of all the faithful. 5. Duty. To be strong in the faith of Christ. The fift duty, is to be strong in the faith of Christ against all the assaults of Satan, and manfully to resist his attempts to drive us into despair in regard of our sins, and unworthiness: for Christ our Saviour, not any other, shall be our judge; according to that of the Apostle, uttered to the encouragement of all faithful people: It is God that justifies: Rom. 8.33. the Lord Christ, the great judge of all, that acquits thee, even he that died for thee, who then shall condemn? Thy cause shall come before him, that loved thee thus dear, when thou wert yet an enemy, but now much more by faith, being reconciled, who then can lay any thing to thy charge? Rom. 5. assuredly none. Be not therefore faint-hearted, but make resistance herein against the Devil, and he will fly from thee. 1. Pet. 5.9. The more weakly thou acquittest thyself in this, & the more fearful thou art, the further art thou from faith, in Christ's coming to judge all the world. Quest. 32. What do you learn to believe concerning God the Holy Ghost, and in which words. Answ. I learn to believe that he is God equal with the Father, and the Son, and the Sanctifier of all the elect people of God, in these words: I believe in the holy Ghost. Of our faith in the holy Ghost Explan These few words of the Creed, do teach no less concerning the holy Ghost, then is here set down: I believe in the holy Ghost: that is, as I believe in the Father, and in the Son, and do hereby acknowledge both Father, and Son to be God: so by believing likewise in the holy Ghost, I acknowledge the Holy Ghost to be God also: again, for that God is but one, as hath been already showed, in acknowledging the holy Ghost to be God, I confess him to be one, and so equal with the Father, and the Son. Furthermore, in that I believe in him the holy Ghost; I acknowledge his office of sanctifying and making holy the people of God: for otherwise the Father also is holy, and so is the Son, but this is the peculiar office of the Spirit to sanctify, from hence hath he this name of the holy Ghost Lastly, I believe in the holy Ghost that is I put my whole trust and confidence in him, as I do in the Father and the Son for my preservation, and salvation: and more especially, as I depend upon God the Father, as my Creator, and daily Protector, and upon God the Son, as my Redeemer and daily Mediator; so do I depend upon God the holy Ghost, as my comforter, and the worker of grace and all virtue in me being of myself a lump of sin, and a mass of corruption. 1 Proof. For the grounds of this Article: and first that the holy Ghost is God, S. Peter makes it plain, when as having told Ananias that he had lied unto the holy Ghost, Act. 5 3. verse. 4. he added, Thou hast not lied unto men but unto God. These last words expressing who the holy Ghost was, of whom he had spoken before; viz. God. Act. 28.25. Esa. 6, 8.9. Moreover, well said the holy Ghost, saith Paul by his Prophet Esay: Go make the heart of this people fat, and say, by hearing ye shall hear, and not understand, by seeing, ye shall see and not perceive: Whereas the Prophet tells us, that jehovah the Lord God spoke these words unto him, whence plainly follows, that the holy Ghost is very God and Lord. 2 Proof. Secondly, that the holy Ghost is equal with the Father and the Son, and not inferior or servant, as Macedonius wickedly taught, is plain from diverse reasons. First, because he is one with the Father and Son, according to that of john, 1 joh. 5.7. There be three that bear record in Heaven, the Father, the Word, and the Spirit, and these three are one, That is, one substance and essence, one infinite wisdom, power, glory and majesty: Secondly, because he is alike worshipped with the Father and Son, as in that prayer put up alike to them all. The grace of jesus Christ, 2. Cor. 13.13. the love of God, and the Communion of the holy Ghost be with you all, Amen last, because he is alike the Creator of the world, and the preserver of all things: for when God in the beginning made the heavens and the earth, etc. the Spirit is said to have moved upon the waters, incubasse, by a word that signifieth to sit and hatch, Gen. 1.2. and breed life, as a Hen doth, to bring forth her chickens. And Elihu mentioned in job, a man of an excellent spirit, saith, job 33.4. The Spirit of the Lord hath made me, and the breath of the Almighty hath given me life: and in the Psalms, it is. Psal. 104.30. If thou send forth the Spirit they are created, and thou renewest the face of the earth, speaking of all other creatures, which are so made and preserved by God's Spirit, the holy Ghost. 3 Proof. Thirdly, that the holy Ghost is the Sanctifier of the people of God, will easily appear, if we consider, either this attribute holy, ever to be annexed unto the Spirit, as jesus and Christ serve to set forth the Son of God in his office: or the comparisons, by which he is for the further declaring of the same, compared; for he is said to be fire, and therefore john the Baptist speaketh thus of him: Mat. 3.11. He that cometh after me viz. jesus Christ, shall baptise with the holy Ghost and with fire, that is, the holy Ghost, who is as a fire, purging away & re●ning from the dross of sin, as is further set forth where we are forbidden to quench the Spirit of God: 1 Thes. 5.19. joh. 3.3. again he is compared to water, in that saying to Nicodemus, Unless a man be borne again of water and the holy Ghost, be shall not see the kingdom of God, that is, of the holy Ghost in the use of water in baptism, setting forth the power thereof, viz. to cleanse from the filthiness of sin, as water doth from the filth of the flesh. Or, if we consider the works of sanctification to be all wrought by the holy Ghost: as first saving knowledge, which is all one with faith, that most excellent and holy-making grace. Rom. 8 ●6. 1 Cor. 2.12. The Spirit witnesseth with our spirits that we are the children of God It maketh us to know and believe those things, that are given us of God that is, righteousness in Christ, through whom we are his adopted children, and in the way to eternal life, according to that. This is life eternal, joh. 17.3. to know thee to be the very God, and whom thou hast sent jesus Christ. Rom. 8.10. Secondly, spiritual government, whereby evil is suppressed, and that which is good increased in us, error is avoided, and the truth in all things followed. They which are in Christ jesus, to whom there is no condemnation, walk after the Spirit, and not after the flesh, the spirit rules in them, and causeth them thus to walk, and all the sons of God are thus ruled, and led, Vers. 14. for all that are led by the spirit of God, as he addeth, are the sons of God. Particularly the spirit so governeth, by striving against evil motions, and by offering good: for ●he spirit fighteth against the flesh, Gal. 5.17. as the flesh fighteth against the spirit: in our weaknesses it helps us: for when we are unable to pray acceptably, it works with us, and helps us to offer up sighs that cannot be uttered: Rom. 8.26. in our ignorances it directs us: for it leadeth us into all truth. Thirdly, spiritual consolation, joh. 16.13. joh. 14. in our several afflictions & tentations, which is another part of holiness: for this, he is called the Comforter, whom Christ promiseth to send, to mitigate the heaviness of the disciples after his departture, he is called the oil of gladness, which maketh cheerfulness even to appear in the face; he is called the spirit of adoption whereby we cry Abba. Psal. 45.8. Rom. 8.15. Father that is, affecting us with the assurance, and comfort of God's children, when we are feared and troubled. Fourthly, power commendably to do the weightiest duties of our callings, therefore it is said to be the spirit, Num. 11. that was taken of Moses, and put upon the Elders of Israel, that they might be able to judge and decide controversies arising amongst their brethren: it was by the Spirit, Exod. 35.31. that Ahohab, and Bezaliel were enabled to work all curious works about the tabernacle: it was the Spirit that made the Apostles sufficient, unto a fare greater work about the spiritual Tabernacle, viz. to preach the gospel effectually to men of all languages, Act. 2. they being unskilful of any, but their mother tongue, and for this cause he is called by the Prophet, the Spirit of power. Esa. 11. 2. 1 Duty. To keep our bodies pure. 1 Cor. 6.19. The duties of this faith are: first, to keep our bodies holy and pure, as temples of the holy Ghost, and not to defile them by uncleanness: for our bodies are his temples, as the Apostle teacheth. This therefore we are to do with all readiness; as they to whose houses the King vouchsafeth to come, or some great person, by whose coming they are like to be bettered in their estate, all their life after, they will not have any noisome or unclean room, but their very entrances, and courts shall be fit to give contentment unto those worthy guests: for God's Spirit is the King of heaven, by his coming he makes us the members of Christ, but no dunghill is so loathsome as a body defiled by uncleanness. The body by whoredom is taken from being the member of Christ, and made the member of an Harlot, 1. Cor: 6. 1● the temple of the holy Ghost is made a stews. Wherefore let this, and all smell hereof in thoughts incontinent, and speeches filthy, be fare removed, otherwise there is no faith in the holy Ghost. When Christ found in the Temple at jerusalem; Mark. 11.15. which was made but of stone, buyers, and sellers, & money changers, that made the house of God, but an house of merchandise, he waxed so angry, that he whipped them all out, and overthrew their tables: how much more than will he disdain, and scourge those, that make the Temple of the holy Ghost, this living Temple, not an house of merchandise, but a sink of filthiness, and uncleanness? On the contrary side, when the material Ark was entertained into the house of Obed-Edom, 2. Sam: 6.21. the Lord blessed him, and all that he had, exceedingly: how much more than will he bless us, if we entertain more nearly into the house of our body, not an Ark made of Cedar wood, but the Lord hereof himself, the holy Ghost, which is, when we keep our bodies holy. 2 Duty. To believe the Scriptures. The second duty is, to believe without doubting, whatsoever is contained in the holy Scriptures: because, that all were given by inspiration of the Holy Ghost, and were set forth by holy men, not of any private motion, 1. Tim. 3.16 2. Pet. 1.21. but as they were moved by the Holy Ghost. Now, we cannot then believe in the Holy Ghost, but we must also believe, whatsoever comes from him. We are therefore generally to believe the promises, the threatenings, the histories here contained, to be true; the doctrines, precepts, and prohibitions to be of God, and necessarily to be obeyed: particularly we are to believe places mystical, which pass humane reason, and places seemingly repugnant in themselves, in the reconciling whereof, we cannot be so fully satisfied. Such things as be historical, we must not hold parabolical, as Porphyrius did the book of job, because he could not conceive, how so strange an history should be true. Such things as be more unpleasing, we must not hold to have come from an evil God, and the more pleasing and sweet only from our good God, as the Manichees and Martion did the old Testament, for which they rejected it, and received only the new. Such things as were written by men formerly scandalous, but after their conversion holy & virtuous, are not therefore to be reputed as unworthy our belief as the Severiani, and the Ebionites did all the Epistles of Paul. Such things as were written after, not concurring in all circumstances with the former, are not to be rejected, as the Ebionites did all the Evangelists, but Matthew; and Cerinthus, all but Mark. And if there be any other, that have done the like, they have, in stead of believing in, resisted the Holy Ghost, and are therefore to be abhorred. As for all such as truly believe in the Holy Ghost, I may more confidently use the words of Paul unto Agrippa: Act. 26.27. I know that they believe all the writings of the Prophets and Apostles, and whatsoever penmen of the Scriptures. 3. Duty. To use our gifts to the honour of God. The third duty is, to use all our gifts to the honour of God, who is the holy Ghost, from whom we receive them all, whether wit and learning whether agility and aptness, whether courage, strength, and magnanimtiy, or eloquence or diverse languages, or any other: for it is the Holy Spirit of God, that makes men able to the duties of their callings, as we have heard in the seventy judges joined with Moses, and in Aheliab, and Bezaliel, etc. and as the Apostle doth more than affirm, saying; 1. Cor. 4.7. What hast thou, that thou hast not received? If then thou abuse thy wit unto deceit, thy power to tyranny and oppression, thy language to ostentation, thy learning to pride, thine agility to cogging and cheating, thy magnanimity to stoutness and stubbornness against God's Word, thy strength to strength of drinking Wine, and of pouring in strong drink; what dost thou else but turn the weapons, wherewith the Spirit hath armed thee against thine enemies, upon his very face: as if thou shouldest take the sword by a friend offered unto thee in thy great necessity, and seek to sheathe it in his bowels. Let us therefore fly such monstrous ingratitude, and use our gifts according to his good pleasure, let our learning, wit, and best cunning, be strained to further our own, and the sanctification of others: let our might, power, and courage, be bend for the strengthening, and the encouragement of the feeble, and faint-hearted, let our agility and aptness, be forced to a readiness, upon all occasions of doing good. 4. Duty. To submit ourselves to God's Spirit. The fourth duty is, to submit ourselves in all things, to the government of God's Spirit, and not to stick in our own ways, nor to follow the sway of our own natures: for whom should we rather follow and be ruled by, than he, upon whom we place our confidence, whom we believe, to be the leader into all truth, and our Guide. For, if we follow our own thoughts, they will deceive us, 2. Cor. 3.5 We cannot think a good thought▪ if what we imagine to be best, we shall foully err, for all the imaginations of man's heart are only evil continually. Gen. 6.5 See what Gehazi gained, when he thought, by following his own way, 2. King. 5 to get him geat riches, and in the heart, condemned his Master Elisha, of folly and niceness, who was led by God's Spirit, in refusing again, for doing a miracle upon Naaman. 1. Sam. 15 Look upon the misery, into which Saul the King brought himself, when he thought to deal more wisely, in the matter of the Amalekites, than God's Spirit by Samuel directed him: for, he thought to please God well enough by sacrifices, and to enrich himself also, by that which God had appointed, to perish by sword and fire. And no less foolish, was Achan, and Ananias, and Saphyra, to their smart, as their Histories do declare; and Solomon in taking many wives, and contracting affinity with most Princes for the increase of his power, and establishing his peace. For, Ios. 7 Acts 5 Gehazi is thus made a loathsome Leper, Saul is turned out of his Kingdom, Achan and Ananias lose their lives, and Solomon, almost ten Tribes of his posterity. Let these examples therefore be warnings unto us, that we trust not to our own inventions, but go out after the Spirit, speaking in the Word with Abraham, Heb. 11.8 though we ourselves know not whither. Even as silly Orphans, which know not how to buy and se●l, and to deal in this wily world themselves, do willingly submit themselves to some faithful friend, that undertakes this care for them. Quest. 33. Which is the second part of your articles of faith, concerning the Church of God? Answ. The second part is The holy Catholic Church, the Communion of Saints, the Forgiveness of sins, the Resurrection of the body, and the life everlasting. Quest. 34. What learn you here to believe, concerning God's Church? Answ. Four things. Quest. 35. Which is the first? Answ. First, I learn to believe, that God hath a Church, consisting of a certain number of true believers, of whom some be in Heaven, and some upon earth, and that I myself am a member of the same. To believe in the holy Catholic Church. Explan. We are to prefix in our understanding? I believe, and so to confess, I believe the holy Catholic Church etc. and not, I believe in, as we say of God the Father, Son, and Holy Ghost. For the meaning of the words then, it is fully set down in the answer, viz although I cannot see with the bodily eye, into the invisible Church of God, consisting only of true believers, yet I do by faith firmly hold, that (as there is an outward and visible Church militant here upon earth, that is, a company of people outwardly called, by the sincere preaching of the Word, and further marked out, by the right administration of the Sacraments amongst them) so there is such a Church, as is seen only by the eye of the Lord, inwardly called by the efficacy of the Spirit, part of which is already triumphant in Heaven, and part here still in this world, the one sort being the Saints and faithful departed, the other faithful men and women yet living: And because I can no otherwise have no comfort in all this, I believe to my further comfort, that I am a member of this invisible Church, and of the same body with the godly in heaven. 2. For the grounds of this, they are first to be brought, which testify, that God hath a Church. 2. That this Church is a visible company called together, by the preaching of the Word, which is the Church before men. 3. That they yet only are the true Church before God, which are Believers. 4. That no Church is to be believed in, that is, to be made the foundation of our faith; but only to be believed, that is, to be acknowledged, and to be cleaved unto, when it is found to be God's Church, and to be obeyed in all things, wherein it obeyeth jesus Christ the head of all. First, that God hath a Church, is plain, 1. Proof. That God hath a Church. from the often mentioning of the Church of God in the Scriptures. Great persecution is said to have been raised up against the Church, in the Acts; and God is said, to have given some Apostles, etc. Acts 8 1 Ephes 4.12 Revel 2.3. for the building up of his Church. And in the Revelation, there be seven Epistles, directed to seven several Churches, one to the Church at Ephesus, another to the Church at Laodicea, etc. This is so generally acknowledged, that it shall not need to be further insisted in. But that this Church is a visible company called together, by the preaching of the Word, etc. The true mark of the Church. these being the principal marks and signs, by which it is known amongst men, is somewhat contradicted, yea, exploded by the Romanists, and other signs of universality, antiquity, succession of Bishops, etc. substituted, and therefore, aliquantulum operosiùs, (as this Commentary will bear) to deal herein. And first of all, the word Ecclesia, a Church, coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, that is, to call out, giveth great light herein, the Church being according to the signification of this Word, a people called forth out of the rest of the world, as the Apostle, not naming the Church at Rome, yet in effect calleth it, saying; To you which are at Rome, Rom. 1.7 called to be Saints: now, if it be a people called out of the world, the best note whereby to know it, must needs be the voice calling, which if it be the Talmud of the jews, it is a Synagogue of Christ's enemies, if the Alchoron of Mahomet, it is an assembly of Saracens; if the Word of God corrupted by false interpretations in matter of faith, it is a Sect of Heretics: But, if it be the pure Word of God, purely and sincerely preached, it is the Church of God. For, this hath ever been a certain note of God's Church, and such as cannot deceive. Thus hath it been noted to be in the family of Enoch, that walked with God, viz. by obedience to his voice; Proofs of the old Testament and of Noah, for he did thus also walk with the Lord, and of Abraham, who went out at God's Word from his Father's house, and amongst his posterity, the jews, who at the Word of the Lord, followed Moses and Aaron thorough the red Sea, thorough the wilderness, and the numberless turnings by which they were directed from the Land of Egypt, unto Canaan. And still under the new Testament, this was the infallible mark of God's Church, first amongst the Apostles, who were called out from others by the Word of God, to follow the Lord Christ, then amongst other faithful people, as they were added to the Church, they were called by the Word: witness that great work of conversion, Acts 2.41 wrought by the Ministry of Peter at one Sermon, there were three thousand, who, when they heard it, were severed from the rest of the World, and added unto the Church, Verse 47. and it is immediately further noted, that the Lord daily added unto the Church such as should be saved, viz. calling them, by the Sermons of his Apostles and Ministers. To proceed from History, to the Doctrine of holy Scripture. Doth not the Prophet Esay teach the same thing? Esay 8.20. when he saith, To the Law, and to the Testimony, if they speak not according to this Word, it is because they have no truth in them, viz. When Seducers shall go about to draw them to the service of Idols, Verse 19 and to follow Soothsayers, and such as have the spirit of Divination, as in the 19 verse, they were still inseparably to stick to the Law of God, and not to follow them, which do otherwise: and the mark whereby to know these is, that they spoke not according to this word, than the mark of God's people, must needs be this word purely spoken, 2 john 10 and taught amongst them. Again, S. john saith; If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him God speed; And in the verse before, he twice nameth the doctrine of Christ; Verse 9 He that continueth in the Doctrine of Christ, hath both the Father and the Son. So that, if john be made judge of the Church's marks, the principal shall be the Word, the true doctrine taught there. And to the same effect speaketh Saint Paul, Gal. 1.8 Though we, or an Angel from Heaven, preach otherwise unto you, than we have preached, let him be accursed, corrupt preaching is still made the mark of Seducers, and then on the contrary side, sincere Preaching cannot but be the mark of God's people. What should I multiply more testimonies in this case? Christ himself hath plainly taught the same with his Disciples. For, to what else tend these words against the pharisees; O hypocrites! Esaias prophesied well of you, Math. 15 7. Verse 9 saying; In vain do they worship me, teaching for doctrines men's precepts: Doth he not co●demne the pharisees, for their false doctrine, to be a false Church? and what is this else, but to justify this, as a certain mark of the true Church, viz. true doctrine, and teaching out of God's holy word? and what hath been said of the Word of God, the same is true also of the holy Sacraments, these rightly administered, are further certain marks, of the true Church; for these are the seals of God's word, the signs of his covenant, whereby he binds himself to be our God, and receives us to be his people, and sure pledges of his love towards us, which we really have, till we come actually to be possessed of perfect holiness, and glory with Christ, in stead of which, these are here given unto us. The Sacraments of old, were Circumcision, and the Passover, the Baptism in the red Sea, the water flowing out of the rock, etc. which the Apostle reckoneth up, as marks of the Israelites, where he saith, that unto them pertains the covenants, Rom. 9.4. the giving of the Law, and the service of God, etc. And more particularly, when he would describe the old Church visible, and the true Church of the jews, for example to the Church that then was, he sets it forth by these marks; They all eat of the same spiritual meat, 1. Cor. 10.2. Verse 4. Verse 2. and drank of the same spiritual drink, for they drank of the rock that followed them. And again, They were all baptised in the Cloud, and in the Sea unto Moses. And in the Epistle to the Hebrews, comparing the first Tabernacle with the second, that is, the Church under the old Testament, with the Church under the new, he makes the marks of that Church: The candlestick, Heb. 9.3.4. the table, the Shewbread, the golden pot with Manna, and Aaron's rod, sacrifices, etc. All Sacraments setting forth jesus Christ. And more specially, at the first ordaining of Circumcision, & the Passe-ouer, this is by the Lord assigned to be the end of them, viz. to be a sign and mark of his People. Of Circumcision, he saith to Abraham, This shall be a sign of my covenant unto thee, Gen. 17.11. that is, whereby all that would might know him and his posterity to be God's people: Likewise of the Passeover; The blood shall be a sign upon the post of the door, Exod. 12.13. by this Sacrament, the very Angel that came to destroy, should know where God's people dwelled, and it was a perpetual sign till Christ's coming, Verse. 27. for their children many generations after, must be still continually instructed herein. Now, under the new Testament, Proofs of the New Testament. Mar● 16.16. two others have succeeded in the room of these; Baptism, and the Supper of the Lord. Concerning Baptism, the Lord saith, He that believeth and is baptised, shall be saved: Hear Baptism is made a mark of Believers: 1 Pet. 3 21. and S. Peter compareth Baptism with Noah's Ark, which was easy to be known from other buildings, by the floating alone upon the water, so is the Church by true Baptism; and always so soon as any embraced the Word, the first mark of the Church, they are exhorted to this second, without delay, as the jews that were at Peter's Sermon. When they were pricked in their hearts, and would know what they should do; Act 2.38. Be baptised (saith he) in the name of the Lord jesus for the remission of sinnes And this was the next thing that the Eunuch proceeded unto, after he had received the word, Act. 8. What hinders me, (saith he) from being baptised? It was the next thing done to Cornelius, to the jailor: and all others of whose conversion we read in the holy Scriptures. It is true indeed, that afterwards some famous men did delay their baptism, upon some sinister conceit, as is to be feared, that is, left by sinning after Baptism, they should for ever be cut off from being God's people, Theod: lib: 4. cap. 12. Athan. Ap●eg. ad Constantin. Socr. ib. 5. c. 6. Basil exhort. ad baptismum. Naz. orat. in bap. Chrisost. hom. 1. in Act. Greg orat. de non differ. bapt. though some other reasons have been alleged on their behalf, as that Constantine the Great deferred his Baptism, that he might receive it at the river jordan, where Christ was baptised, as saith Theodoret: and in the same delay did his sons follow him: Constans, and Constantius, and Valens, and Theodosius, as hath Athanasius, Theodoret, and Socrates. And this was so common, that there were Clini●i, and Grabatarii, so called, who deferred until their last sickness; but this was ever misliked by the sincere Fathers, who therefore did often inveigh here against, as Basilius, Nazianzen, Chrysostome, Gregory of Nissen, etc. Lastly, for the Sacrament of the Lords Supper, the Apostle makes it so certain a mark of God's Church, that when he would express the company of God's people, of which they cannot be which partake of the table of Devils, he saith; 1 Cor. 10.11. Ye cannot partake of the Lords table, and of the table of Devils, and cannot drink the cup of the Lord, and the cup of Devils: the reason is evident: for that the Lords table, is a mark or cognizance of God's people; the Devil's table, of the Devils: and not long after, speaking of corrupt partaking of the Lords Supper, when men came together in heart-burnings and contentions, he saith; 1 Cor. 11.16. We have no such custom, nor yet the Church of God, as who should say, that this is no mark of a true Church, which is noted, Verse 23. not only by the creatures used in the Lord's Supper, but by them rightly used, according to his appointment, as soon after he doth further allege. And for this cause was it, that they met unto the Lord's table every first day of the week, according to that of S. Paul; 1 Cor. 16. Every first day of the week when ye are come together to break bread, etc. And this custom lasted long, as Basilius the great, and others do testify. Basil. Epist. 21. And thus the true marks of the Church are manifest, without any suborning, or glozing, or wresting of sacred writings But as for these of antiquity, visibility, succession, consent, etc. if these shall pass for certain and perpetual marks, see what absurdities will follow hereupon. Marks of the Church set down by Romanists refuted. First, t●e Church is only marked out unto the learned, and to such as have been long exercised in Ecclesiastical histories a long time, no simple person, or barbarous, can possibly come to the knowledge hereof; for how should these know such things, seeing that they depend upon history, large, and much different in regard of the variety of writers, some affirming, some denying, some reporting this way, some that, the same things. Now the Church hath ever been marked so, as that, (supposing the admittance of the written word of God) it hath been known to the simplest, though all writings of record made by man should have been burnt. Secondly, the primitive Church in the Apostles days, and their successors must by this reckoning have been without any certain mark whereby to be known, there being neither antiquity nor universality, nor succession in those times, and the like might be said of Abraham's time, and Moses, and Aaron's, &c. Thirdly, the Church of the Pharisees must have been the only true Church of God in Christ's time: for they only could plead antiquity, etc. they only could allege the consent of their Elders, and succession of high priests for many years. Whereas none of these absurdities will follow, if we acknowledge the Word and Sacraments, the marks of God's Church, the simple may know it as well as the learned, it is a mark common to the Apostles times & these, the Pharisees, & all heretics are soon detected. Again, say that no such gross things would follow here upon, where have you any testimonies for antiquity, etc. to be marks of God's Church? I am sure that in the most worthy of credit, ye have none at all: Whereas the Lord himself gives plentiful testimony in his word to the other marks, & the name of this very Creed, is an ancient monument of the Fathers of the Churches consent herein, viz. their calling it Symbol●m a badge or cognizance, as who should say, that the doctrine in this Symbol contained, is a certain mark in them of whomsoever it is received of God's Church. If any man shall yet stick, because we do not know who interpreteth the Scriptures truly, & receives them according to the meaning of the holy Ghost, & so of the Sacraments. O let not this be any hindrance to our receiving of the truth, because most are so unripe in their understanding: and so unacquainted with God's Spirit. jam. 1. For if we ask more understanding to know this, the Lord will give it us, if we ask his Spirit to direct us to his own meaning, joh. 14. he will give it also. Moreover, we have for helps this analogy or rule of faith to try the truth by, we have the form of baptism, and of administering the Lords Supper plainly set down; so that a discreet ordinary Christian may be sure, when they are rightly used, and when the faith is truly preached. We have the burdensome traditions of men plainly condemned, Math. 15. Gal. 3. Gal. 5 17. Rom. 3. Gal. 4. the love of jewish of superstitious Ceremonies expressly censured, Idolaters, and Image worshippers adjudged to the pit of Hell, works in the case of justification excluded, and grace magnified, him that seeketh to set up himself above Gods, that is Kings, and Emperors pronounced Antichrist, outward things vilified, 2. Tim. 3. Marc. 7. joh. 4.20. Math. 10. and spiritual service commended, will-worships disgraced, doers of works supererogatory pronounced unprofitable servants, persecutors detected as wolves, etc. If this will not serve to resolu us, but with Thomas we will still be doubtful, let us pray for some more special certificate, & the Lord sure will vouchsafe us his special favour, as he did Thomas, according to our infirmity. And let not weak Protestants be so unstable, as to be carried away herewith, when they have begun in the spirit, to end in the flesh, when they have lived in the Church of God, by revolting, to die out of the same. Many cavils more would be met withal, about the promise of Christ's building his Church, upon the Petra, a rock, of the constant remaining of this Church, of his being present here always to the end of the world, to save them from error, and to lead them into all truth, of telling the Church in the case of offence, which they say must needs therefore ever be visible: & on the contrary side of the novelty of our Church, our unlawful ministry, & in detracting from the first reformers, etc. but I have been too long already for this brief treatise, and therefore will refer the reader to the learned writings of others, of this argument purposely, where he shall find them like chaff blown away, by the spirit of God's truth: for that the rock, upon which the Church is built, is not Peter, 1. Cor. 3.11. but Christ, for other foundation, than Christ can no man lay, S. Paul plainly teacheth: again, his promise of the holy Ghost, Objections answered. & of being present with his Church unto the world's end, proveth nothing for any particular place, but for the persons of true believers, according to that, When two, or three are gathered together in my name, there am I in the midst of them, and these shall not be suffered to fall, & lie in damnable heresies, but be led by the Spirit into all truth: & lastly his bidding: Tell the Church, proveth no more, but only, that where the true Church of God is formally governed by excommunications, and other censures for sin: there obstinate, and otherwise incorrigible offenders, are to be complained of; & this discipline is to be exercised against them. For if it proveth the being of God's true Church visible always, it must also prove it in all places, else when any person is thus grieved, how shall we come to the Church to complain? and thus this rule shall remain still unperfect. For our ministry and Church, it is sufficiently justified before, it much matters not, how lately the word began to be purely preached, and the Sacraments rightly administered, so that it now be so amongst us, this maketh us a lawful ministry, and the true Church of God, against which our adversaries may only bark; but not be able to utter one word with reason: more specially for our ministry, howsoever perhaps we might answer, that when an ordinary calling cannot be had, there is place for an extraordinary, yet we can truly maintain that we can derive canonically our ordination from the successors of the Apostles, as Master Mason hath learnedly declared. Proof. Believers only the true Church. Now it followeth to be proved, that they only are the true Church before God, who are believers. And this appeareth plainly: first, for that many of the visible Church are reprobates, and without part in God's Kingdom, as our Saviour Christ teacheth by many parables, both of the sour that went forth to sow, some of his seed falling upon the thorny ground, Math. 13 some upon stony, and some upon the high way, and so bringing forth no fruit: and in the parable of the drawnet, Math. 25. of the good corn, and the tares, of the Virgins, of the servants with their talents, etc. all which tend to set forth the state of God's Church to be such, as that therein there be many castawayes. Moreover, he teacheth the same plainly, Math. 7.21 wherein he saith, They shall cry, Lord, Lord, open unto us, we have prophesied in thy name, and, etc. and in another place, Thou hast eaten and drunk in our streets, Luk. 13.25 and taught in our Synagogues, but I will say unto you, depart from me ye workers of iniquity. Which being so, it must needs follow, that all the visible Church is not God's true Church, but only the company of true believers. Secondly, this is further manifest, because faith only setteth us into jesus Christ, and maketh us members of his body, Eph 4.12. which only is the true Church: for to this effect speaketh the Apostle: They were broken off by unbelief, and thou standest by faith. Rom. 11.20. viz Engrafted into the Olive three jesus Christ, out of whom the jews were broken by unbelief. Faith only maketh us the children of Abraham, Gal. 3. and heirs by promise. Thirdly, the same appeareth from the description of the true Church to the Ephesians: which he calling them, and magnifying God's mercy in calling them to this estate, he saith; Eph. 2.8 By grace ye are saved through faith in jesus Christ and again through him, ye are Citizens w●th the Saints, Vers. 19.20.21. and of the household of God, and are built upon the foundation of the Prophets and Apostles. jesus Christ himself being the chief corner stone, in whom all the building coupled together, groweth to an holy Temple in the Lord. Here faith only is that, which makes us grow to this Temple, and to be thus near unto the Lord. No man therefore can believe himself to be a member of the true Church before God, by reason of any outward privilege, entering him into the visible company of God's people, unless he be inwardly before God, through saving faith made a member of the same. Fourthly, The Church to be believed, and not believed in. Jeron part: S. Epist: 41. Non dicimus credo in, sed credo ecclesiam. that the Church is only to be believed, that is, acknowledged, where it is found to be, and to be cleaved unto: but not to be believed in, that is, to be made the foundation of our faith. This point, as it consisteth of several members, so are they distinctly, and severally to be laid open. First it is to be acknowledged, wheresoever it is found out by the marks before spoken of; thus the Church at Rome, was once famous all over the world; and Peter endeavoured much, after that he had once been with Cornelius and the Gentiles; Rom. 1 8 Act 12.5.6 to bring the Church of the jews to acknowledge them to be the Church of God also: and indeed, how otherwise can I say, I believe the Church? Which is firmly to hold, and constantly to acknowledge it. Secondly, it is also to be cleaved unto; for when the Church began first to flourish under the Gospel, it is said, Act. 2 that God added unto the Church daily such as should be saved, he provided that they should be joined unto the assemblies of his people, so that as Peter said unto the Lord, whether should we go? thou hast the words of eternal life: joh. 6.68 so saith every faithful man and woman of his spouse the Church. Eternal life is no where else to be obtained, all the creatures out of the Ark perished, so do all that keep out of the Church. The word preached therefore, is by all to be attended, the Sacraments are reverently to be received, the assemblies of God's people to be frequented. Cantic. 1.8. Thus the Lord directeth all his to do in that mystical song: Get thee forth by the steps of the flocks, and feed their Kids by the tents of the shepherds. Thirdly, it is not to be made the foundation of our faith, because so the spouse should be set in the room of the husband Christ, and because that so we might err, and fall from true Christianity, as any visible Church may do, and many have done. For the first, it was before showed, that there can be none other foundation: for the next it is manifest, that the Church of the jews did often times err, and chief in crucifying the Lords Messiah. The Church of Galatia did err so fare, that the Apostle professeth himself to be afraid that he had laboured in vain amongst them: he was afraid also of the Church of Rome for the same error, which maketh him so long in proving justification by faith without the works of the Law. Reuel. 3.3. The Church of Sardis was so fare gone, that the Lord saith, it had only a name to be alive, but was indeed dead, and the Church of Laodicea was spiritually miserable, poor, blind and naked: and ecclesiastical history doth show, that scarce any Church hath been free, but at sometime infected with heresy, which though it was not in former times noted in the Church of Rome; yet I take it, it could not be fare from heresy, Jerom: Damasus. when the head thereof Liberius subscribed unto Arianisme and Honorius unto the error of the Monothelites: when Marcellinus sacrificed to Idols, and Silvester the second sold himself to the Devil, and became a Conjurer, and Necromancer. But say it was free a long time, doth that prove, that it must needs be so ever, nay, rather it is likely, that as other Churches had their time of infection formerly, so the Romans turn came more lately. Again, that the visible Church may fall into heresy is plain, because it hath sometimes made decrees, and afterwards the contrary hereunto, Of the supremacy. Con: Nic, Can. 6. even in matters of great moment. As about the supremacy of Bishops: In the counsel of Nice it is decreed, that as the Bishop of Alexandria had authority over all Egypt, Lybia, and Pentapolis, and the Roman Bishop, had the like custom for the Churches about him; so the Bishop of Antioch, and of every other Province should be supreme within his own Diocese. and the same thing is decreed in the Constantinopolitan Council under Theodosius the Emperor, and in many more, and in the sixth African council, Con. Constant. Can. 2 when the Bishop of Rome laboured for the supremacy of all, he was discovered to falsify the Council of Nice for his purpose, by comparing the Copy which he had sent, with others, kept by the Patriarch of Constantinople, and of Alexandria, and so was rejected with disgrace, both Zozimus, Boniface, Con. Africa 6 and Silvester, and it was decreed, that it should not be lawful for any of Africa, or any other Province, having metropolitans of their own to appeal to the Bishop of Rome. But first their own Bishops; and Metropolitan, should have the cause brought before them, than a provincial council, and then a general. And in the seventh African all Princelike supremacy is taken away from the highest Bishop. Can. Africa. 7 Can. 6. Primae sedis episcopus non appelletur Princeps sacerdotum, aut summus Sacerdos, &c that is, the Bishop of the first seat may not be called the Prince of Priests, or chief Priest or such like: but only the Bishop of the first seat. Hist: ●sagde: Cent▪ 6. cap. ●. pag. 41. And according to these counsel some Roman Bishops themselves have affirmed. john the third hath left written, that, none ought to be called chief Priest, or universal Bishop. Clement the third Bishop of Rome from Peter, (as they reckon) living in the days of John the Apostle wrote an Epistle unto unto him with this superscription. Clement: Epist. Johan. Clement to the Brother of the Lord, the Bishop of Bishops, governor of all the Churches of God, wheresoever the are founded by his providence: Now if the Apostle as longest liver of them all, were chief governor of all, as he acknowledgeth, he denyeth his superiority to any other in the world: that I may add no more of the learned Fathers of the Church, that could not bear this high title in any, but the Antichrist; as in Gregory the great, Bishop of Rome, who affirmed, Gregor. Epist. lib. 4 Epist. 32.34.36.38.39. that the title of universal Bishop agreed to none but either to Antichrist, or to his forerunner, etc. But the Bishop of Rome hath intruded upon this title in degenerating times: in the Roman council called by Boniface the third, this thing was chiefly handled and decreed, that the Roman Bishop should be Pope, and Pontifex, that is chief Bishop, and have full power to call, and to disssolue Counsels, and to ratify, or abolish things decreed by Council; through the favour of wicked Phocas, Anno 606. who slew his master Mauritius to obtain the Empire, and being reproved by the Bishop of Constantinople preferred his adversary the Bishop of Rome in this manner, who had a long time gaped after it. And this his privilege was after confirmed by Pipin, who was made King of France, his master being deposed, and did this to gratify the Bishop of Rome for this good office done unto him. But his authority over counsels hath since again been reversed, and he made subject unto them by the council of Constance, and of Basil. Again, for freewill, you may see the contrary decrees of counsels before in the Treatise of man's corrupt estate; under the third question. For the worshipping of Images, it was the plain decree of the Constantinopolitan council under Constantine Copronymus wherein were 338. Hist. Magd. C●m. 8. cap. 9 pa 550. Of Images. Bishops, that if any man should presume to make the Image of God the Father, or of Christ, or of any Saint, he should be accursed. Hist. Mag. Cent. 8. cap. 9 p. 639. And about forty years after, viz. Anno 794 under Charles the Great was a Council held at Franckfort, wherein it was decreed, that, It should be altogether estranged from the Christian faith, and held agreeable to the superstition of the Heathen, to worship and adore Images. And with this, doth all antiquity consent. But contrariwise in the second Nicene Council, assembled by Irene, the Empress of Constantinople, (who wickedly and unnaturally, put out her own son's eyes, and drove him into banishment) it was decreed, that they should be worshipped; Con. Trid. Ses. 25 c. 2. and more lately, in the Council of Trent order is taken, that the same Nicene decree, be of all men followed. The like might be showed of the calling of Counsels anciently by Emperors; but now by Popes of supreme honour, which was wont to be given to Kings & Emperors, but now to Popes. Of Purgatory, the real presence in the Sacrament, the adoration of the Host, works meritorious & supererogatory, of Monkery, & infinite ceremonies of which nothing anciently, but now the world is full of decrees hereabout. But these contradictions already observed may suffice, to show, that the Roman Church itself is not free, but subject to error and heresy, for contradictories cannot be both truths, therefore it must needs sometime only have been in the truth, and sometime again carried away with heresy. Lastly, this further appeareth, from the consideration of the manner, how things have been carried from time to time, in the Church, viz. sometime according to the will of one Emperor, King, or Pope, and sometime of some few, and that not sincerely, but apparently seeking themselves, and oftentimes to satisfy their malicious minds. I should dwell too long here, if I should enter into a particular exemplification of this: it is so plain to all that read of their proceed, as that it cannot be denied. First, something hath been conceived by an higher power, than a Council called, and his mind being divulged, they fear to appear, that be of a contrary opinion, or if they appear, they are not admitted into the Council, or through fear recanting, are received; & so it is proceeded to the matter propounded. Then a great show is made, of calling upon the Spirit of truth, for his assistance, but all is concluded, according as was before conceived: and accordingly is taught in the Churches; and thus the people of God, under the pretext of Counsels, is seduced. Which things being so, let the Reader judge, whether the Church visible may not easily err: seeing the fountain, from whence things there held do proceed, is thus troubled and filthy. Again, admit that freer counsels, which represent the Church, be called (which cannot be granted to have been in the Roman Church, certain hundreds of years last passed) yet who be they that make up counsels? are they not men: that I may not say, men altogether entangled with voluptuous living, aspiring after nothing but honours & filthy lucre for the most part? & what assurance, I pray you can we then have that they cannot er? yea, what fear may we not justly have, that they have altogether erred? For if one, or some may, what more privilege can they have altogether? Obict. 1 If it be said, that this is a doctrine tending to Atheism, for, if the Church may err, there is no certainty of truth to be had; if no certainty of truth to be had, then is there just cause of suspicion given, that there is no certain truth at all; and then saith the Atheist, all is fabulous. I answer, that this consequence is most false: for though all the Churches visible in the world, were in an error, yet there is certainty of truth to be had, viz in the holy Scriptures, to which Gods people taking heed may be saved from following Baal, 1. Kin. 19.18. with the seven thousands in Israel in Elijahs time, who complained of the common revolt of all, but himself alone, but was comforted with this, that the Lord had left unto him seven thousand, whose knees had not bowed to Baal, nor their mouths kissed himself. For thus taking heed unto the holy writings of the Prophets. 2. Pet. 1.19. Saint Peter commends them of his time, calling it a sure word, and a light shining in a dark place, and telling them, that they do well: and Saint Paul would have the Galatians not to regard the very Apostles, in comparison of the Gospel, which they had received, saying, If we ourselves, Galat. 1.8. or an Angel from Heaven, teach any other wise, let him be accursed. Obict. 2 The truth known, without the Pope judge. If it be said further. All Heretics do paint over their heresies, with allegations out of the Scriptures, how therefore shall we know them? Can every simple man, barely by the Scriptures, discover their craft, and keep himself from their poison? they are rather thus in the way of being perverted, to their inevitable damnation, 2. Pet. 3.16. as S. Peter teacheth; I answer, that this is a marvel, seeing S. 1. john 4.1. 1. Thessal. 5.21. john biddeth every man try the Spirits, Whether they be of God, or no: and giveth a general rule to know them by: and S. Paul saith, Try all things, and cleave to that which is good: and the men of Beraea are commended, Acts 17.11. for searching the Scriptures, to find, whether those things were so, which were taught them by chief Pillars in the Church of God. What impudency then is it, to count this the high way of error? How did the people of God of old, Esay 8.20. that had none but the Law, and the Testimony, with the help of God's Priests, to direct them? What? were those of the Primitive Church more slenderly apppointed, than we of these last times? Or is there any now superior to the very Apostles, who submitted their teaching to the trial of this rule? Let the Romanists then be a ●amed of this shameful advancing their Pope, as infallible judge of all points of religion: For this is indeed the way to Atheism, the way to all error, when one Pope shall contradict another, or any shall fall into heresy, as they have done, and yet be held for infallible. 2. Cor. 8. Our rule is more certain, and never deceiveth; but when fickle-headed persons will wrest it to their own wills, & not bring their conceits into subjection to it, which is S. Peter's meaning. For here holdeth the promise of Christ, concerning the Spirit, to lead us into all truth, viz. if with humble hearts (thinking that we know nothing, as we ought to know) we come to read, and hear the word of God, and compare places more hard and obscure, with plain and easy places, praying hearty in the name of Christ to be directed aright) and no way belongeth to the Bishop of Rome, as head of the Church, as his flatterers vainly pretend. Obict. 3 Of Points maintained by Papists from plain Scriptures. jam. 2.24. If any man will further object, that this cannot yet make any Church, appear to be a true Church to them that are without: For thus also the Roman Church will rather be justified, for that many points there held, different from us, are plainly set down, which without glozing, or paraphrasing, is not so in the Church of the Protestants. For example, Saint james hath taught plainly; We are not justified by faith, without works: It is not so of justification by faith alone. Our Saviour Christ hath said plainly, This is my body: but not so of the sign of his body. Saint Paul hath said; Work out your salvation with fear and trembling. Saint james again saith, If any be sick, let him be anointed in the name of the Lord jesus, &c: and express mention is made of traditions etc. I answer: It is good for the Roman Catholics to deal herein, but with some lighter points of their religion, for fear (if they should proceed further, to their grand doctrines, of invocation of Saints, of Image-worshipping, of worshipping the bread in the Sacrament, of withdrawing the Cup from the Laity, of their Latin Service, and ridiculous ceremonies and works of Supererrogation, etc.) of being altogether gravelled here. A man would not think, that they had the face, to bring their stubble to the Scriptures without blushing; for, if they have one sentence of Scripture, in words speaking with them, we have ten for the Protestants. Exod. 20.4. We have an express command, forbidding Images, and their worship, and a further commentary hereupon made, by the Lord himself; Deut. 4.5 Take heed for you saw no image, in the day that the Lord spoke unto you, Esa. 63.16 etc. against invocation of Saints, it is said; Abraham knows not of us, Jsaac is ignorant of us, and Angels and Saints have refused this honour: against the Pope's Supremacy: They that are great amongst the Gentiles, have dominion over them, but it shall not be so with you. Against the adoration of the Host. They worshipped the creature, Rom. 1 in stead of the Creator. Against the merit of Works, We are unprofitable servants, we have done but our duty, when we have done all. 2 Cor. 3.5 Against freewill; We cannot think a good thought of ourselves. With infinite places more, of which very children are not ignorant. For the places by them alleged, they are but mere shows. james must be compared with Paul, who is more large in the point of justification, and so his meaning will appear, that we are justified, that is, declared to be just before men by our attentive and unpartial works, the rest are eiusd●m farinae, easy to be answered, as no Reader is ignorant. And therefore if the Scriptures be acknowledged the rule of truth, the Church will soon be made manifest even to the unconuerted. Obict. 4 The Scriptures translated, God's Word. If it be further objected, that plain people cannot know, which be the Scriptures because the languages, wherein they were first written, is hidden from them, now there be diverse translations indeed, but much differing one from another, how then can they know the truth by the Scriptures? I answer, This is a very silly shift indeed: for are not the Scriptures translated, the very Scriptures of God, as well as the Originals? If there be difference of translations, it is no more, but as if the same history written in a strange tongue should be told in English by diverse, some expressing it after one manner, some after another. Now for this little difference in words, no man I suppose, will say, that no certainty can be had of the truth of the thing told, by such as are unskilful of that tongue; but that he may the rather perceive the truth, because they all agree in the matter, which they interpret. Yet this is not the only thing, that bringeth them to the knowledge of the truth, but to the first beginning of knowledge. As the people of Samaria were brought first to believe in Christ by the report of the woman, with whom he had talked, but afterwards they professed, that they did believe, not because of her words, john 4.42. but for that they had heard him themselves: so they acknowledged the truth at the first, because they find it so written in translations, but afterwards, because they are certified by the Spirit, and their faith is not built upon men, as the Church of Rome doth slanderously allege, thus pulling themselves by the ear. Obict. 5 The Familists and Brownists. If it be still further objected, that this justifieth those inordinate heady persons, the Brownists, Anabaptists, Familists, etc. for that in simplicity seeking for the truth in the Scriptures, they do find it to be the doctrine taught amongst them, and cannot find ours to be so. I answer, that they do foully deceive the world under the colour of simplicity, and religion: for that they seek not the truth, but to bring the truth to the favouring of their conceits, as may easily appear to such, as shall observe their insolent carriage and lewdness, which they follow, under the pretence of conscience. Moreover, as Gamaliel well noted, unto the Council gathered against the Apostles; Acts 5.38 If this cousel or this work be of men, it will come to nought, but if it be of God, ye cannot destroy it. So may it be said of them, If they were of God, they should at some time or other, have flourished; but in that their work comes to nought, it is a sign, that it is of man. For they have long troubled the world, and yet they are at this day almost none. As their fight hath been for shadows, and about no substance, so have these fantastical Enthusiasts themselves, as shadows vanished away. Obict. 6 Of Lutherans and Caluinists. Lastly, if it be objected, that yet it will remain doubtful, notwithstanding this rule of the holy Scriptures, whether the Lutherans, or Caluinists so called, be the true Church of God: because they both propound unto themselves, to find out the truth hereby: both are content thus to be brought to their trial, and both do almost flourish alike. I answer: That howsoever the Lutherans be grievous enemies unto their brethren, especially some more harsh and hotspirited amongst them, yet we do think so well of them, in regard of the points, wherein we consent together, as that we hold them to be the true Church of God also. The only thing that misleadeth them is, that they are addicted too much, jurare in verba Magistri, that is, to stick to Luther's teaching, who no marvel, though he could not see to reform all things himself alone, and so were overtaken with some small errors. If they be not so charitably affected unto other reformed Churches, the Lord rectify both their judgements and affections in his good time. 1. Duty. To frequent the Word Preached. Now follow the duties of this faith. The first is, diligently to frequent the preaching of God's word, and duly to read it: because it is God's voice, whereby he calleth us into the company of his people: it is that, whereby we must find out his Church, it is that, by searching whereof we must find eternal life, 1 Peter 2.2. as saith our Saviour. To this S. Peter exhorteth; As newborn babes desire the sincere milk of the word; for this, the Bereans are commended, unto this all are by the Prophets and Apostles urged, as hath been already showed. Other writings without this, are but as pits, that will hold no water. Wherefore, as thou lovest thine own soul, suffer not thy mouth to be muzzled by any massing Priest, or thine eyes to be turned herefrom, for fear of seeing, as ●ue did that, which may turn to thy destruction: nay, look warily into this word, pray hearty that thine eyes may be opened to see the truth, lest by turning away, thou come to destruction, and know it not. joh. 3.20.21 He that is in the truth, seeketh not to have the mouths of all others stopped, but is willing to let every man speak: and so it will appear the better, that the truth is with him. If there be any then that cannot abide that others should be heard, but only themselves; what shall we think of these men, but much more if they cannot abide their chief witness of which they brag, to be heard speaking? Surely we will say their matter is naught, it cannot be otherwise. And what shall we think then of the Romanists which straightly tie their people from reading any Adversary's writings, yea from the holy Scriptures, the chief witness of the truth: Their matter must needs be naught, and their works evil, as our Saviour teacheth: He that evil doth hateth the light, neither cometh to the light, lest his deed should be reproved: but he that doth truth, cometh to the light that his deeds may be made manifest, that they are wrought according to God. 2 Duty, To cleave constantly to the Protestant Church's The second duty, is to stick inseparably to the Protestant Churches, as having the true and infallible marks of the Church of God, viz. the word purely taught, and the Sacraments rightly administered; and to account all the fair shows of the Church of Rome in the antiquity, universality, etc. but as the whiting of Sepulchers, which inwardly are full of rottenness and dead men's bones. For trees often times seem a fare off to be men, but come nearer and with better light, and they are soon discovered what they be: So the Church of Rome, which is but a trunk or dead tree in respect of the living Church of God, may seem the Church by this divine light; and if we be held thus a fare off: but come nearer, and bring the light of God's holy word, and it will appear as it is, there being no page almost in the Scriptures, but some way depraved by their false interpretations: none of the Sacraments, but so loaden with their superstitious ceremonies, as that there is scarce any appearance of their first institution. Wherefore, whatsoever it shall cost us, though all our substance and lives, yet let us remain for ever severed from the Church of Rome, and as Philip said unto Nathaniel concerning the Messiah, Come and see: joh. 1.40. so let us come and see by the marks, the true Church of God, and having found it amongst the Protestants, though some be ready to think and say with Nathaniel: Can any good thing come out of Nazareth? Let us lodge with it as the two Disciples did with jesus, all our days. 3. Duty. To be inwardly called. Rom. 2.29. The third duty is, not to rest satisfied with an outward calling unto the true Church visible, but to study, and strive by attending upon God's ordinances to be inwardly called, by being endued with a true faith, which is, to become a member of that, which is the only Church before God. For he is not a jew that is one without & according to the letter; but he that is one within, whose circumcision is of the heart: 1 Cor. 9.27. all outward things will stand a man in no stead, God may still notwithstanding all these, be displeased with thee, and thou mayst prove a castaway, as the Apostle speaketh by his own example. Dost thou believe therefore in word, believe in heart, and in truth also? dost thou make clean the outside, cleanse the inside also? dost thou appear to men to be a believer, O provide that thou mayst appear such unto the allseeing eye of God? 4. Duty, to know the fundamental points. The fourth duty is to be well acquainted with all doctrines of the foundation, and that by comparing things written hereupon with the fountain, the word of God, and not to hang upon any man's sleeve, lest if he fall into the ditch, he pull us also after him. For every visible Church, as hath been showed, is subject to err: Let us therefore only follow the Church, as it followeth Christ jesus. Take heed that in reading or hearing, Rules of direction, to be kept from error. thy mind be not forestalled with error: think nothing, conceive nothing, know and resolve upon nothing, until that thou findest it in the holy Scriptures. Whatsoever thou hast learned hence, walk still in humility, be not puffed up above others. Pray hearty for the instruction of God's Spirit, and with David look up to the Lord, and say, Lord open mine eyes to see the wonders contained in thy Law. And lastly, where the foundation is rightly laid, where the substance of religion is held, separate not thyself for trifles, and by-matters: for as the Apostle saith of meats and drinks, that they neither commend us, nor discommend us before God: so is it of all outward things, they may be inconveniences, but the greater is with Peter, to go from the company of our fellow Disciples: for this is a degree to the denial of Christ himself, with the Israelites, to go up to fight against the enemy, Numb 14. without Moses and the Ark, and inevitably, to thrust ourselves upon horrible destruction. Quest. 35. Which is the second thing, that you learn to believe, touching the Church? Answ. Secondly, I learn to believe, that God's Church is holy, that is, sanctified, and washed by water, and the holy Ghost, and such as daily proceedeth in holiness, until it come at the last, to be presented before God, without spot, or wrinkle of sin. Explan. This thing is specially to be attended, as another notable mark of the Church of God, and lest any occasion of error be taken by them that seek occasion, the sense is first carefully to be opened, which is, 1. That the invisible Church of God, viz all true believers, are accepted for holy in Christ jesus, at the very first act of their conversion unto the true faith, though before they were most unclean by sin. 2. That they are all endued with actual holiness, through the operation of the holy Ghost, viz. with a constant hatred, and striving against all sin, and with the love of virtue and grace, and with an earnest study and care to grow herein. 3. That, as they which are recovering from any dangerous disease, that had brought them very low, grow every day stronger, until they have recovered their perfect health and strength, and as children grow up in stature, and in the lineaments of their body; till they come to be perfect men: So do true believers grow in holiness, bringing forth daily more fruits hereof, until that at the last in death, all wickedness be subdued, and they be in holiness perfected, and so without spot, or wrinkle presented before the Father. 4. That every true visible Church is holy also, viz. in regard of the best members thereof, though not in regard of the most, or greatest therein. 5 That howsoever the corruption of manners aboundeth, yet the doctrine remaineth holy, and pure, reproving these corruptions, and urging to all holiness of conversation. For the grounds of holy Scripture setting forth all this. 1. Proof. First, that through faith all true believers are accepted for holy in jesus Christ at the very instant of their conversion: this appeareth plainly, because that faith justifieth, that is, Rom. 3.28. makes a man just, and holy: Rom. 11.10. Gal. 3.17. faith ingrafteth into jesus Christ and maketh us partakers of his holiness: faith maketh, that Christ dwelleth in our hearts. Again, faith maketh us to be the Sons of God; for, to such as believed in his name, joh. 1.12. he gave power to be the sons of God: it maketh up the marriage betwixt Christ and us, that we become flesh of his flesh, Eph. 5. and bone of his bone. And what more can be said then, to prove the holiness of true believers? will any man deny any thing in Christ to be holy? dare he say, that the sons of God are not holy? can it enter into his thought, that the place where Christ dwelleth is not holy? The Father embraceth his Prodigal son at his very return home unto him? the Master of the vineyard preferreth those, that were called at the last hour of the day: our Saviour Christ receiveth the penitent thief into Paradise the very day of his conversion, shall we not think then, that all these were holy, which was, not through any holiness of their own, for they had done nothing, but through their faith in Christ, making his holiness to be theirs? 2. Proof. Secondly, that they are endued with actual holiness, the Apostle intimateth, when he saith to the Romans, that they were called to be Saints, and Saint Peter, when in praise of God's Church, Rom. 17 1. Pet. 2.9. Eph. 2.9. 1. joh. 3.3. he saith, Ye are a chosen generation, a royal Priesthood, a● holy nation, &c And again to the Ephesians, Ye are Citizens with the Saints and Saint john saith, He that hath this hope, purgeth himself, even as he is pure, that hath called him. Moreover, that all believers are thus, is plain, because they have one common calling to be Saints, whatsoever they shall plead at the last day, if this be wanting, if they be workers of iniquity, Math 7.22. they shall be bidden: Depart ye workers of iniquity, I know you not: for this are the holy Apostles so diligent in stirring up hereunto. Phil. 2.14 15 Do all things, etc. That ye may be blameless, 〈◊〉 pure, and the Sons of God without rebuke. Have your conversation honest among the Gentiles, that they which shall speak evil of you; as of evil doers, may by your good works glorify God: 1. P●●. 2.12. and it is the plain sentence of the Scriptures. Without holiness no man shall see God: Lastly, that this holiness is a constant hatred and striving against sin, and an unfeigned love of virtue, and endeavouring thereafter; and not only an outward observation of holy duties; nor yet on the contrary side, habitual righteousness, sufficient to justify us before God. All this is also plainly taught, especially by St. Paul in his own example, Rom. 7. he professeth of himself that he loved the good, and did strive after it, and that he hated the evil, and eschewed it, in such words, as if he would describe a man panting in his strife with most deadly enemies, and grieved that they should any whit overmaster him, and therefore plucking up his greatest courage, and uniting all his forces against them. And the same affections against sin he showeth to have been in the Galatians, where he saith: The flesh fighteth against the spirit, and the spirit against the flesh, Gal. 5.17 so that ye cannot do those things that you would: and exhorteth all men to the like, saying, Take unto you the whole armour of God, Eph. 6.13 that ye may be able to resist, etc. Esa. 29.13 More particularly that the holiness of the faithful is not only an outward observation of holy duties; (as some pervert it) but this earnest hearty endeavour against sin, appeareth, because that this affected singular outward holiness, (as being a mere Image to deceive the beholders) is rejected, and the endeavour of the heart only (as the substance) is accepted. The jews of old had otherwise been holy enough, when they drew ne●re unto the Lord, with their l●ppes, their hearts being fare away: and the Pharisees had been the holiest of all, for their fastings, prayers, and alms: for their Sabbaths, and Synagogues, for their often washings, Math. 6. Esa. 1. and outward devotion: but they are condemned for most vain, their service is so distasted that they are bidden to bring no more oblations, they are challenged for their incense, new moons, and solemn assemblies. Math. 7. C●ap. 6. For not the hearers of the word, but the doers are blessed, not the offerers up of many prayers, but the secretly devouted are rewarded, not the sacrificers, but the merciful do the will of God the Father. Again, that our holiness is not righteousness sufficient to justify us before God, the Lord himself affirmeth, when he saith, If ye have done all tha● ye can, ye have done but your duty, 〈◊〉 are unprofitable servants; and S. Paul hath spent many of his writings purposely here about, viz. to show, that all such as seek this way to be justified shall surely miss of their mark, let them colour it over how they will, alleging our union with Christ, so as that our actions are meritorious and perfect through him, I am sure that none of the Apostles do give any limit unto this doctrine. Paul notwithstanding his union, acknowledgeth the imperfections of the flesh in him & S. Rom. 7.18. 1. joh. 1.8. james saith, in many things, we sinne all, and S. john, If we say that we have no si●n● we deceive ourselves and the truth is 〈◊〉 in us. And if there be such a mixture of sin with our holiness how can any member of Christ trust at all to his own righteousness: Can he justify himself more than the very Apostles, and the excellent Christians of their times: nay, let him take heed rather lest by so doing he be condemned, seeing, that, 1. Cor. 11.31 if we judge ourselves, we shall not be judged, and not if we justify ourselves. Eph. 2.20 Again, that the faithful are ever growing in holiness, until that they come to be perfected in death, and then shall be presented without spot or wrinkle. Their growth is plainly taught in the Epistle to the Ephesians, where speaking of Christ, it is said. In whom all the building being coupled together groweth to an holy Temple in the Lord, that is, as any building which becometh sit for habitation, groweth nearer perfection every day, till at the last it be fully finished; so doth the Church of God. Wherefore we are often remembered hereof by Peter, 2 Pet. 3.18. 1. Pet. 2.2. who saith, Grow in Grace, and in the knowledge of jesus Christ, and where he exhorteth, to desire the sincere milk of the Word that we may grow thereby: Eph. 4.24 and by Paul, saying, Be renewed in the spirit of your mind, and put off the old man, and put on the new, that is, put him off more, and become more holy, and righteous: Heb. 5. and again, where he reproveth the Hebrews for their weakness even then, when by reason of the time, they might have been strong men in Christ; to omit the Lords upbraid of his Disciples, for that having been with him long, still they understood not his parables, they were yet weak in faith, they had not yet grown in mortification of their fleshliness. Gal. 5.17 Moreover, that perfection is not attained till death, appeareth, because whilst we live, we carry the flesh about with us, by reason of which we cannot do those things we would: we are but like a bad writer, having his hand guided by a more skilful master, & this scholar notwithstanding is unable to write a perfect fair hand, by reason of his own untowardness: so the holiest of God's children is short of perfection, by reason of the flesh's weakness, though they be guided by God's Spirit. Phil. 3.9 And this they are not ashamed to confess against themselves, Both Paul, I strive, saith he, after the mark, not as though I had already attained it, &. and james and john, as hath been already showed. But in death all imperfections vanish away, Eph. 5.27 then shall they be presented without spot or wrinkle: for Christ therefore gave himself for his Church, that he might cleanse and Sanctify it, not having spot or wrinkle: then the Bride is in her perfect beauty, in a vesture of Gold of Ophir, with needle-works, all glorious: she is then as a city, Psal 4 5. the paving of whose streets is of Gold, Revel 21. the walls of precious stones, all things most bright and shining: she hath a silver Palace built upon her, if she be a wall, if a door, Cantic. 6: 9 she is enclosed with boards of Cedar, if she be in any degree of true grace, she is perfected, and made happy. There is not need of an imaginary purgatory fire to purge them, Christ's blood alone hath done it, his merits hide all their blemishes, and through him they are accounted worthy to enter immediately into Paradise, to receive their penny of eternal glory, Math. 20. though they have wrought but one hour of the day. If any perfection be ascribed to any in this life, it is meant only of integrity, and uprightness of heart, and not of perfect degree of holiness, and absolute fulfilling the law in all things. Math. 13. For the holiness of God's visible Church, that this is in regard of the best, not of the greatest therein, our Saviour Christ maketh it plain in his comparisons, comparing the Church unto ground, wherein corn is sown, some falling in the highway, some upon thorny, some upon stony grounds, there being for all these but one good ground: and unto a field wherein is sown both good corn, and tares by the enemy, which grow up together, etc. now all this ground thus sown, hath the name of corn ground, though the best of it only be corn. So is it with the Church, it is called holy by reason of the faithful, not of the most or greatest therein, which are tares, or thorns, and briers coming up amongst the corn. And this hath ever been the estate of the Church, 1 Cor 10. under the law. They were all baptised unto Moses, and did all eat the same spiritual meat, and did all drink of the same spiritual drink, yet with many of them, was God displeased: and under the Gospel, the Church of the Corinthians, was troubled with incestuous persons, with branglers, and with drunkards, the Church of Gallatia with false teachers, and many so inclined unto them, that the Apostle feared, that he had spent his labour in vain. The 7. Churches in Asia, named in the beginning of the Revelation, had many bad members in them: and the same is true of all others before, and after them. Math 5. Lastly, for the holiness of doctrine taught in the Church, this is so necessary, that wheresoever it is wanting, it is a certa●ne sign of a false Church, of a Strumpet of Satan, and no spouse of Christ. Even as salt, when it hath lost his savour; or a light hidden under a bushel, is no light, no salt, good for any use, but to be trodden under foot of men: so is the goodliest Church corrupted in the substantials of doctrine, it is no more worthy to be honoured as Christ's spouse, but to be spurned, and trampled under foot, as his most treacherous enemy. The teaching of the true Church is Christ his own teaching, according to that: He that heareth you, heareth me. Mat. 10. 1 Cor. 11.23. 1 Pet. 2.2. Deut. 13. And I have received of the Lord, that which I have delivered unto you: And as new borne babes, desire the sincere milk of the word, not mixed, and corrupted with the poison of false doctrine. Yea, whatsoever signs be showed, and wonders done, the company of those, that teach Idolatry, or any grand error fight against Christ's kingdom, or vilifying his precious blood, and mediation, is to be avoided, it is a sure sign, that they are false Prophets, wicked teachers. 1 Duty. To separate from the Church of Rome. For the duties of this faith. The first is to make us still to be more separated from the Church of Rome, for that she showeth herself in this to be a very strumpet, a false Church. Witness her teaching, that it is unlawful for Priests to marry, howsoever unable to contain, when as the Apostle calleth this the doctrine of Devils forbidding to marry: Whence it cometh to pass, 1 Tim. 4.3. that in stead of holy Priests, she is full of filthy fornicators, and standeth to the justifying of those abominations, teaching that it is better for them to have many whores, than one wife, that simple fornication is no more, Campeg. Comities August. an. 30. Pi●●bius. Ecci●●. then aurem scalpere, ●o scratch a man's ear, Wherefore without making any scruple, is whoredom publicly practised all over Italy, & infinite stews are tolerated in Rome by the Pope, who taketh a yearly pension of 30000. crowns therefore, which they call, lactis census. Pope Clement would have women common upon this ground. By the order of nature, the use of all things should be common. Conc. Toll. ●. Ca●. 7. In a certain council under Pope Leo the first, it was decreed, that he, which hath no wife, but a concubine in stead of a wife, should not be expelled from the communion, if he were content only with the conjunction of one woman, or concubine. And upon this liberty given, it would offend all chaste cares, to hear the reports of their filthiness in Rome, made by such as have been there. One saith, Elias Hasen muller Hist. Ordinis Jesunici. cap. 10. that being at Rome he saw Prelates, and Priests take with them openly from the Churches common whores, and carry them in their Coaches to their houses, and gardens: and in the time of processions, that honest Matrons durst not come abroad for fear of them, laying in wait to take them. The same man further protesteth, Cap. 7. that he can truly, & holily testify, that in Italy and Germany he found not five Priests amongst an hundreth, which had contained themselves from the filthy company of whores. And why should this seem strange; seeing the Popes themselves have been so beastly? Baleur. Innocent the eight had sixteen bastards, Pius the fourth was so vile a lecher, as that in his old age he took things to provoke lust, & so exceeded that he died in the bosom of his strumpet, as his Epitaph doth witness. john 13. set up public stews, and being reproved by the Cardinals he cut off the privities of one, the nose of another, the hand of another, etc. till at the last he was slain in the bed of adultery, by her husband, whom he thus abused. Who so listeth may read more in Platina, and others writing of their lives. But this may suffice, to make all true Christians, in stead of loving, to loathe the Roman Church; whose inerrable Head being such, what shall we judge of the tail? If they shall say, that as great corruptions of manners are found amongst the Protestants also, our Apology is, that it is the envious man, which hath done this, there is no such corn sown in the field of our Church, but wholesome, and holy, we abhor these as the devil's tares, and shame to defile our paper with writings patronising these evils, as they do: yea we say with the Apostle, Absit, God forbidden, that such abominations should reign in the Church of God. 2. Duty. To study to far holy. The second duty, is for every man to study to be holy, an hater of sin, and a lover of virtue, to strive against all false ways, and to endeavour after perfection of obedience, to walk in sincerity, Ephes. 4 and to banish Hypocrisy: seeing that all the true members of God's Church are wont thus to do. They are Saints, as hath been said, they put off the old man with the lusts, and put on the new. This we do all acknowledge, when we confess, I believe the holy Church, but alas, how few do accordingly? how is holiness scorned? he that is not carried away with the stream of common impieties, but is careful to have a good conscience before God and man, shall be made a gazing stock and laughing stock. They say a young Saint an old devil, only good fellows, that defile themselves, with swilling, whoring, swearing and vanity, they are the men most generally esteemed in these miserable days. The Lord than hath but a poor Church even in the midst of his true visible Church, it is but a little flock, upon which he will bestow the kingdom. Wherefore let all such as love this kingdom, beware this broad way, Heb. 11.14 and study for true holiness, without which no man shall see God. 3. Duty. To renounce confidence in works The third duty is, to renounce all confidence in our own works, and whatsoever we can do, and to seek for justification, only by the merits and obedience of the Lord jesus Christ, who is made unto us of God, 1 Cor. 1.30 justification and redemption. We must be holy, and exercised in holy and good works, that we may be members of the holy Church: but fare be it from us, to rely upon our own works or holiness, for so we may seek after righteousness with the jews, Rom. 9 but not attain it. We must have the long white robes of Christ's righteousness to cover us, that we may be unblameable, and without spot, before the Father, his blood washeth the Church, Revel. 6 and sanctifieth it, that it may be presented without spot or wrinkle. Wherefore let not the standers of Papists hinder us, from following this rule, though they falsely charge us with abrogating good works, whilst we seek to be justified before God, by the righteousness of Christ alone: for, in so doing, we may boldly say with the Apostle, We do not disannul the Law, but establish the Law, seeing we teach the necessity of holy and good works. 4. Duty to be confident against Purgatory. The fourth duty is, to be confident against the fear of Purgatory fire (wherewith the Papists teach, that we all must be purged, before that we can enter into Heaven, and that the torment hereof, exceedeth the pangs of any suffering in this world) because that by death the flesh is abolished in the faithful, and perfect holiness is attained, as hath been already showed. That fire is but man's invention, to scare fools and babes, and to coney-catch them of a great part of their substance. Our Purgatory fire, of which it is spoken in Saint james, and in sundry other places of the Scripture, is affliction in this world, which is, as the fining pot for silver and gold; all other Purgatories were unknown to the Prophets and Apostles, and to the Christians of former times, and therefore no cause is there, why we should fear them. Quest. 36. Which is the third thing, that you learn to believe, concerning the Church? Answ. Thirdly, I learn to believe, that God's Church is Catholic, that is, consisting of persons of all sorts, scattered all over the world, and of all times and ages. Esa. 2. cap. 40, etc. Explan. In this answer, is fully laid open the meaning of the word Catholic, being a Greek word, it signifieth Universal, and the Church is here declared to be universal: First, in regard of persons belonging to the Church, viz. men and women, of all sorts and conditions, high and low, rich and poor, bond and free, Princes and Subjects, noble and ignoble, the Lord taketh some out of all these estates and degrees into his kingdom: Secondly, in regard of places, the Church is dispersed East, West, North, and South, and not tied to any certain place, or places; neither to jerusalem, nor to Rome, neither to Graecia, nor to Barbaria, but wheresoever the word of God taketh effect, there is the Church also: Thirdly, in regard of time, the Church was from the beginning, is now and shall be, throughout all ages, and in the end of this world, be crowned with Eternity, as the head thereof Christ jesus is. Secondly, for the proofs of these things. Nothing is more common in the Scriptures, than that all people, and all nations, shall come and worship the Lord, shall see the salvation of God, and have joy, light, and gladness, instead of sorrow and heaviness. And this was typically represented in Noah's Ark, whereinto entered the creatures of all sorts, four footed beasts and creeping things, feathered fowls, and all manner of cattle, both clean and the unclean: Now, the clean of these, set forth the jews; Act. 10. and the unclean, the Gentiles, as was showed unto Peter; the clean, set forth the righteous and godly; the unclean, the lewd and wicked, as the Lord would have the jews understand, when he forbade them to eat of the unclean: the feathered fowls, and the more noble beasts; great and noble persons; the creeping things, Levit. 11. the poor and needy; of all which, some were received into the Ark, and some are received into the Church; yea, the very unclean wicked, when they repent. Reuel. 7. Moreover, in the Book of the Revelation, as some were sealed of every Tribe of Israel, Dan only excepted, because of his Idolatry: so were some of all kindreds, nations, and tongues, which together made such a multitude, as could not be told. And this universality of the Church, was noted to have been, even whilst the Temple stood: for, when the Holy Ghost did wonderfully give utterance to the Apostles, in all languages, some of all nations are said to have been there, Acts 2.5. Parthians, Medes, and Elamites, and the Inhabitants of Mesopotamia, men of Cappadocia, Pontus, Asia etc. men fearing God, which dwelled there for religions sake. More particularly for persons belonging to the Church, the Lord doth both invite all, when he saith, Come unto me, Matth 11. Marc 16. all ye that are weary and heavy loaden, and I will refresh you: and, Go preach the Word to every creature. And by his Apostle Paul saying; 1 Tim. 2.1. Verse 3. Verse 4. 2 Pet 9 Let prayers, and supplications, and giving of thankes be made for all men: For this is good and acceptable, in the sight of God our Saviour, who would that all men should be saved, and come to the knowledge of the truth: and Peter saying; The Lord would have no man to perish, but all men come to repentance. Even as he that inviteth to a feast, Matth. 22. is willing that all the guests which are bidden, should come & partake of his feast: only if worldly temptations hinder any, he is wroth, and will destroy them, if they refuse to come, because of their profit, Luc. 3. their pleasure, their security, etc. And the Lord doth receive all such as come unto him, whether they be Pharisees, Publicans, or common people, of what calling soever, bond or free, male or female, jew, or Grecian, or Barbarian, of what estate, sect, or sex soever, prodigal children, lost sheep, Gal 3 28. Luc. 15. 1 Tim 1.12 notorious sinners, persecutors, and blasphemers. Secondly, for places, Christ saith, That neither at jerusalem, nor at Jacob's well, the Father shall be worshipped, but every where, true worshippers should worship him in spirit and truth, that is, john 4 20 the Church should not be tied to this, or that place, but be universally in all places: and Peter saith, In every nation he that feareth God, and worketh righteousness, is accepted with him. Acts 10 35 And not to multiply more Texts of Scripture, we have the places of God's Church, even in the Apostles times, particularly registered. At jerusalem, in Caesarea, Palestina, in Tyre, Countries where the Gospel hath been received. Euseb Jrenaeus Necephorus. Tertullian. Vincentius. Lyrinensis, etc. and Ptolemais: in Antioch of Syria, in Tharsus of Cilicia, in Mesopotamia, Ephesus, and Smyrna: amongst the Sardians, the Trallians, the Philadelphians, the Colossians: in Magnesia, Hierapolis, Pergamopolis, Troas: in Nicomedia, Phrygia, Mysia, Galatia, Ancyra: in Vicomanus, Pontus, Amastria, and Synope: amongst the Parthians, Medes, Persians, Hyrcans, Brachmen, Indians, Armenians, and Elamites: And in all the chief Countries of Africa, in Egypt, Thebais, Marmarica, Cyrenaica, Numidia, Mauritania, Getulia, Lybia, Aethiopia: in Alexandria, Carthage, the Island Pathmos, Crect, Gortyna, and Messana a city of Sicily. In Greece there were many famous Churches, amongst the Athenians, the Corinthians, the Lacedæmonians: in Achaia amongst the Philippians, and Thessalonians: in Laryssa, Thracia, Anchiolis, and Debeltis. In Illiricum, in Dalmatia, in Croatia, in Corinthia, Vindelicia, Rhetia, Noricus, Laureacus, by Danubius. In Maguntia, Treniris, amongst the Tungrians, Agrippines, and Bardenickes. In Germany, Rome, Tirinus, Genua, and Derdona. In France, at Vienna, Lugdune, etc. and amongst the Celts. In Spain, at Compluto, and Toledo; in Scotland, and England, amongst the Sarmatians, Dacians, and Scythians, and other barbarous people. For the times of the Church, The Church in all ages descending from Adam. no age hath ever been without the Church of God, though sometimes it hath been amongst a very few, and sometimes invisible to the world. 1 King. 19.18. At the first it was in Adam's family, when Abel was slain, (that God might not want a Church) he sent Seth into the world. Afterwards it was in the Family of Noah, then of Abraham, Isaac, jaacob, and of the Patriarches, and their posterity, the jews, unto whom few of other nations joined themselves, and so most were without the Church: and at the coming of the Gospel, it was amongst the Disciples, and Followers of Christ, and afterwards in all Nations, as hath been already showed, of which, though many revolted to Turkism, and many were infected with the superstions of Popery, or rather oppressed with the tyranny of the Papacy, yet some few still cleaved unto the truth, and in these last times, the light broke forth again out of darkness, and the pure preaching of God's Word out of infinite corruptions, by false interpretations, blind traditions, and affected wrest. The true Church was invisible, in Elias his time, who thought, that he was remaining himself alone, until that the Lord had told him, that he had left seven thousands, that had not bowed their knees to Baal, and whose mouths had not kissed him: which the Apostle applieth also to his times, wherein the jews did so much oppose themselves against the proceed of the Gospel, that they seemed to be all enemies to the truth; yet without doubt, he saith, that there is a remnant through the election of grace. Rom. 11.5. Luk. 24.21. And the same was the state of the Church, at the time of Christ's apprehension and crucifying, all fled from him, one of the chief denied him, others plainly professed their distrust in him: and oftentimes since hath it been brought to the same pass, through the tyranny of Persecutors and Heretics, and chiefly by the tyranny of the Roman Bishops, who, as they were given over to corruptions, together with their Churches in Italy, by their proud affection of an universal Dominion over all other Churches: so they have ever enforced the same corruptions upon others so strongly, as that few durst mutter against them, but some have ever been endued with heroical spirits to resist, and speak, and write against the same, by whose forwardness we may gather, that there were many more in secret, in all times, which groaned under the burden of popish superstitions, and that Luther, and Zwinglius, were not the first, (as they would bear the world in hand, as though before them there were never any dissenting from the Church of Rome) but to lay down briefly what we find in Ecclesiastical Histories. After that the foundations of a new Church under the Gospel, were laid by Christ and his Disciples, the storms and billows of persecution arose, and continued under the reign of many Heathen Emperors, for the space of three hundred years and upward: by all which, though it was brought under, and much hazarded of drowning, yet it was only drenched, and by the good Emperor Constantine the Great, repaired, and much refreshed. Yet this was but a calm for a season, for in his son's times, Arianisme was set abroach, & caused almost as great troubles, as in the time of Heathenism: the Orthodox, notwithstanding, clavae still to the truth, and manfully endured all the brunts of this long lasting storm, though it was at times, more than two hundred years. After this, the Monothelits, and Nestorian Heretics lifted up their heads, and having higher powers on their sides, did not a little by their persecutions trouble the Church of God. After these things, about the year 800. the worshipping of Images began to be set up by a wicked Empress, Irene of Constantinople, against which, Gregory opposed himself, allowing the use of Images, but not the adoration, nor praying before them, and the Divines under Charles the Great. But before this, the Church of Rome having advanced itself by the means of Phocas (who of a common Soldier, came to the Empire of Constantinople, by murdering his Master Mauritius, the lawful Emperor, his wife and children) laboured much with superstitious ceremonies, and striven to conform all other Churches hereunto. For this cause, anno 617. Columbanus and Gallus were sent forth with the authority of the Roman Bishop, to set up their ceremonies in all places: but were in all likelihood then prevented; for two Counsels were hereupon assembled, the one in Bavaria, against the ceremonies of Columbanus and Gallus; Auentin. Annalium Batorum, lib. 3. Author vitae Eustatij in 3. tom. operum Beda. Beda Vincentius Balaeus ●oan. Mayer. Bed. ●d. 3. c. 25. lib. 4. cap 4. Episcop. Lindisfarnensis. the other in Mariscon, under King Lotharius, of both which the bare titles only remain, the matter is suppressed, because that would have been too great an evidence against them. Not long after Ardanus Bishop of Northumberland under King Oswaldus opposed himself against the same, alleging, that the grievous things of the law, the burdens of the Pharisees were not to be propounded to the people. Anno. 670. Colmanus another Bishop stoutly resisted the shaving of Priests, and other fooolish ceremonies, that were urged: but the King taking against him, he prevailed not, and therefore went from his Bishopric into Scotland, with those that took part with him. The like resistance had his Predecessor Fannanus made before. Auintint. lib. 3. Annalium, etc. Afterwards, anno 714. when Boniface who was called the Apostle of the Germans, was sent of Gregory the second, for the like purpose, of establishing Romish ceremonies, he was resisted by Adelbertus Gallus, Clemens Scotus, Samson Scotus, Virgilius and Sidorius, learned men, who could not endure the ceremonies urged about the Sacrament of the Lords Supper and Baptism, but they were oppressed by the Pope's authority, viz. Gregory the second, Gregory the third, and Zachary. Anno 774. Egila, Nist. Magdeb. Cent. 8. cap. 10. a Bishop in Spain (who before, had much reverenced the Bishop of Rome) afterwards understanding that his traditions depended not upon God's Word, he contemned them, for which cause he stirred up other Spanish Bishops against the said Egila. Anno 899. there was one Claudius, Cent. 9 cap. 10. who had been a Priest in the Court of Charles the Great, which taught the same doctrine that Luther afterwards did, inveighing against the imagery, and superstition of those times. Baleus Trithsnus. Anno 841. Bertram a Priest in France, who was greatly esteemed by Charles, the brother of King Lotharius, taught that the body of Christ was not really present in the Sacrament, but is by faith received. Anno 847. Thergaudus Bishop of Treviriss, inveighed grievously against Pope Nicolus, he called the Pope Antichrist, and a Wolf, saying, Auentini● Regin●l▪ lib. 2, Cum sis seruus seruorum, Dominus Dominantium esse contendis: When as thou art by profession a servant of servants, thou strivest to be a Lord of Lords. He called Rome Babylon. Being called to Rome, together with Guntherius, Guntherius Bishop of Calle●. he was excommunicated, unheard, and after slain. Anno 859. S. Vdasrick, Bishop of Augusta, held, that the Roman Bishop might err, and proved learnedly by sundry arguments, that it was lawful for Priests to marry. Hist. Mag. Cent. 9 cap. 10. Anno 1054. Berengarius, a learned man, had many followers, who stoutly maintained, that the body of Christ was not really in the Sacrament. Anno 1071. Lanfranke, Hist. Magdeb. Cent. 1●. cap. 10. Archbishop of Canterbury, is said to have corrected the writings of the Fathers, according to the Catholic Faith, whence it must needs follow, that the Church was then gone from the purity of the Father's times, which was noted by some, but to blind their eyes this correction was made. In the Epistle of Anselme, there is a form of visiting the sick, prescribed in this manner: The Priest should say: Thou confessest, that thou hast lived so ill, that thou hast deserved hell: Hist. Magd. Cent 11. cap. 6. The sick answers, Yea: Dost thou repent thee of these thing? He answers; Yea: Dost thou believe, that the Lord jesus Christ died for thee? He answers, Yea: Dost thou give him thankes? He answers; Yea: Dost thou believe that thou canst not be saved, but by his death? He answers; Yea: Go to therefore whilst thy soul is in thee, put thy whole trust in this death, trust in no other thing, commit thyself wholly to this death, with this cover thyself all over, wind up thyself all over in this death. S. Anselme was a Lutheran. Whence it appears that according to the present doctrine of our Church, it was held then, and that meritorious works wrought by men, were in no request, for justification and salvation. Anno 1110. Florentinus, a Bishop avouched that Antichrist was then born, Platina Blondas for which he was called to account by Paschalis the second, and suppressed. Anno 1135. one Francis an Abbot maintained, that Christ's body was not really in the Sacrament. Hist. Magd. Cent. 12. cap. 5. Anno 1110. Petrus de Bevis a Priest, & Henry a Monk in France, taught, that the body and blood of Christ, were not offered in the Mass, neither that it was a sacrifice made for the salvation of souls, that Altars were to be destroyed, that the substances in the sacrament were not altered, that sacrifices, and masses, and prayers, and alms, etc. being made for the dead, Cent. 12. cap 9 were fooleries and profited not; that Priests and Monks were rather to marry then to burn; that Crosses were not to be reverenced; that the Canonical Scriptures were only to be believed, and that the writings of the Fathers have not equal authority; and of these, the one was burned, the other hardly escaped. Bernardi vita. Anno 1190. Bernard, a learned Father, though he was not so sound, through the iniquity of the times in all things, yet in the case of justification, he speaketh like a Protestant, when being in danger of his life, he said, I am not worthy, I confess, neither can I by mine own merits obtain the Kingdom of heaven: but my Lord obtaining it by a double right, viz. of inheritance, and by the merit of his passion, being content with the one himself, he bestoweth the other upon me. Anno 1220. one William a Goldsmith, said, that Rome was Babylon, & the Pope Antichrist, & was therefore burned. Hist Magd. Cent. 13. cap. 2. Anno 1250. G●lielmus de sancto Amore, was banished for an heretic, and his books burnt. Robert Grost●d, Bishop of Lincoln, a zealous opposer of Papal tyranny, should have had his bones digged up and burnt, but that the Pope being terrified in a dream desisted from this his enterprise. Anno 1260. on Laurence, an Englishman had his bones burnt, after that they were taken out of the grave. Anno 1350. there were many sincere Teachers, specially johannes de rupe Scissi●. Anno 1360. Armachanus, an Archbishop in Ireland. Anno. 1370. john Wick●liffe disputed openly at Oxenford, and was defended by K. Edward the third, and the Nobles, against the Pope. Summa Conc. a Bartholom●o Goranza collecta. The points maintained by him, were; That the material substance of bread and wine remained in the Sacrament: That outward confession to the Priest was superfluous and unprofitable: That if any man giveth alms to the idle Friars, he is excommunicate: That he which entereth into any such order, is made more foolish and unfit to observe God's Commandments: That the Church of Rome is a Synagogue of Satan, neither is the Pope the Vicar of Christ: That it is a foolish thing to believe the Pope's Indulgences, etc. Anno 1410. john Husse and Jerome of Prague, were famous in Bohemia: Conc. fol. 415. The said hus began first with reading the writings of Wickliff, and defended these things unto the death: That Peter neither was, nor is the head of the Church: That the Pope's dignity came from Caesar, and that his institution, and perfection flowed from Caesar, that they had done unjustly, that condemned the Articles of Wickliff, &c And an hundreth years after, as he had foretold, came Luther: for he had said, that they might indeed burn the Goose, which the name hus signified, but within an hundreth years such a smell should arise out of her feathers, as all Italy should not be able to put down, for a remembrance whereof, these words were written in certain coin, which remaineth with Husses Image. Post centum annos Deo, mihique sunt responsuri: After an hundreth years they shall answer to God and to me. And thus have I led thee along (Christian Reader) throughout all ages, giving thee a little view of the disposition of former times, by which thou mayst stop the mouths of slanderous Papists, cavilling at our religion as too new, & but of yesterday: when as in very truth, the main things wherein they differ from us, viz. ridiculous ceremonies, Idolatrous imagery, popish supremacy, and abuses about the Sacrament, etc. could never have approbation from all, but partly fear of the Pope his tyranny, and partly the mutability of the most being apt to follow great ones (according to that, Regis ad exemplar, &c After the King's example all the world is framid) first made these abuses common, and in process of time to be held the very religion of the Catholic Church of God: well affected, and sincere persons in the mean time seeing into these abominations, and according to their slender power fight against them. 1. Duty. To praise Go●s mercy ●or excluding none out of the Church: Now follow the duties of this faith. The first, is to praise and extol the Lords mercy, who without respect of form or beauty, of wealth or portion, of quality or condition, of country or nation, is pleased to espouse us unto himself in spiritual marriage and to endow us with his heavenly Kingdom. Us, I say, in special this nation and Church of England, which God of his mercy hath vouchsafed to call, not only out of the utter darkness of Paganism of old, but also out of the dregges of Romish superstition of latter years. Even as Hester was more pleasing to King Ahasuerosh then all the virgins, that were brought in unto him: so should we be to the King of Kings more than all which be out of the Church, whether Turks, jews, Papists, or other Infidels, and heretics. If there be any amongst them zealous for their superstitions, devout, charitable, just and true in their dealings, much more should we all be such▪ that we may please him, the beams of whose grace have been more shed upon us. But it being fare otherwise with most amongst us, with what face shall we look upon him? when he shall call to a reckoning, where shall our place be found? verily, as it was said of the Sodomites, they shall rise up against such, and condemn them, idolatrous and heathen men shall rise up against them and condemn them. 2. Duty. Not to be discouraged because we are poor. The second duty is, not to be discouraged from coming to the Lord, because we are grievous sinners, or poor, or base of condition, and thus without all likelihood of attaining to so great dignity, for the company which he receiveth be of all sorts, as well poor as rich, as well sinners as righteous, as well low and base ones, as high and noble. Persecuting Saul is as well accepted amongst his Disciples, as preaching Peter▪ the poor Publicans and sinners, as just Zachary, and rich joseph, Mary possessed with devils as▪ john Baptist endued with the holy Ghost, the Prodigal spendthrift's son, as the stayed good husband, that never broke his father's command. Wherefore let us all come boldly to the throne of grace, that we may find help in time of need. Heb. 4.16. If a great feast were made, from which none should be excluded, neither ragged nor rude ones, neither lame nor blind, neither leprous nor loathsome, how would all that need, come flocking thereunto? How much more than should we thrust into the Church of God and take his Kingdom by violence, seeing he hath set the gates open to us all, how loathsome soever we are by reason of our sins, so that we may come not to a full feast for one meal, but to be fed so, as that we shall never hunger any more, to be watered so with the water of life, as that we shall never thirst any more. But let not impudent & hard hearted sinners herewith, as with fig leaves cover their filthy nakedness, let not profane ones, whose lives are a trade of sinning, apply this as a cloak to hide their vicerous sores of sin, making them the more to putrify. For it is physic only for the sick, it is a medicine only for the wounded, groaning under the burden of their sins. Math. 11. 3 Duty. To pray for the Church in all places. The third duty is to be like affected, and to pray alike for God's Church in France, in Germany, in Denmark, in Grecia, in Swevia, and wheresoever else, as well as for ourselves, and near neighbours, because the mystical body, of which we are members, is in all these places also; yea, in all places scattered through the world: and wheresoever it be, yet it is all but one body, one holy Catholic Church, we are to pray then as hearty for the weakening, and rooting out of the popish heresy from amongst the French, and the setting over them sincere governors; as in the like case we would do for ourselves: we are to grieve as much for the Churches in Hungary, and Transyluania so spoilt by the Turk, as if it were our own case. Rom. 12. For in the body, if one member be grieved, all are grieved with it, and so on the contrary side, in like manner ought we to have a fellow feeling of one another's joy and misery, though in places far distant one from another. 4 Duty. Not to be troubled at antiquity pretended by, Romanists. The fourth duty is, not to be driven from our hold for the antiquity of our Religion, by any popish forces; seeing it is most true, that our Church is also Catholic for time, that is of all times, and ages, and that of the Church of Rome hath been merely forced upon the world, and in continuance of time for want of knowledge of the better, came to be esteemed for the truth, as Mahumetisme is amongst the multitude under the Turkish dominions. No age, as we have seen, hath been without some witnesses hereof, and no doubt but there were many more, but who was there then to register such things? Wherefore let us not waver in our faith, but maintain it to the death, seeing that, which the Romanists make their greatest strength, viz. antiquity, is strongest for us. If others even in the darkness of popery, having but a little dim light, did follow it, though left alone, and through many dangers: let us much more walk ever in our clear light, having many companions, and all encouragements. Let us not love darkness more than the light, as many do, least turning unto it, I mean, to popery again, it turn to our condemnation. Quest. 37. How may a man know certainly, where this Church of God is? Answ▪ By these two special marks, viz. holiness taught, and professed and antiquity, when both go together. Quest. 38. Is not the Church of Rome then the true Church of God, seeing it exceeds in holiness, and is most ancient? Answ. No, it was a true Church indeed in the Apostles times, and many years after, but now it is neither holy (for great uncleanness is there maintained) nor ancient, for the ancient religion, being defaced with a new Religion, and so a new Church is started up there. Quest. 39 Where then may we find the true Church? Answ. In England, and all other places, where these corruptions are done away, and religion is restored to the first puri●. Quest. 40. How can this be, seeing the religion of these places, is, but as it was of yesterday, and never heard of before Luther and Caluin? Answ. This is a mere slander, for there hath never been any age, since the Apostles, wherein there have not been some, which have stood to the maintenance hereof, and against Romish corruptions. Quest. 41. How happened it then, that the Church of Rome still ever prevailed, and was accounted of all the world for Christ's true Church, and these oppugners were never of any esteem? Answ. By the greatness, and tyranny of the Roman Bishops, whose chief care it hath been almost ever since Constantine's time to magnify their own Church and themselves, and to suppress their adversaries. Quest. 42. But, is it possible, that the Roman Church having been once a true Church, should fall, seeing God hath promised his spirit unto his Church to be always present to lead it into all truth? Answ. The Lord tithe not his spirit hereby to any place, for then the famous Churches of Asia, long s●nce collapsed, should still have been true Churches, but the Spirit is always present to the faithful in all places of the world. Expla. All these questions are before resolved in the opening, and confirming of the ninth Article, only I have thought it necessary to insert them here, for the better understanding of such, as cannot so well conceive of a continued discourse. Let the Reader therefore seek above, and he shall find all these things more fully laid open, by arguments and reasons, by Scriptures, Histories, and observations. It is time now to proceed to the tenth Article, setting down the fourth thing to be believed concerning the Church. Quest. 43. Which is the fourth thing, which you learn to believe concerning the Church? Answ. Fourthly, I learn to believe, that there be certain special benefits belonging to the Church, and to every true member thereof, viz. The Communion of Saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Quest. 44. What mean you by the Communion of Saints? Ans. That holy and sweet fellowship, which all the members of Christ's Church have one with another; as they make all but one body in Christ, so communicating of all good things unto one another, whether Spiritual or Temporal, as their mutual necessities do require. Expla. After the description of the true Church of God by the marks, here followeth the comfortable, and blessed estate thereof set down in these Privileges: The Communion of Saints etc. that no man may think it lost labour, either to seek out the true Church, or to endeavour to join himself unto the same. For the meaning of this first privilege: The Communion of Saints is as much in effect, as their common union unto Christ their head, and through him unto God the Father, and of one unto another, even as there is an union betwixt members of the same body, which union stretcheth not only to the Church militant, howsoever dispersed, but even to the Church triumphant also, and the Saints in heaven. So that first in believing the communion of Saints. I do hold, and acknowledge that none in the world of what company or degree soever, are so highly advanced, and so happy for the fellowship, into the order of which they are joined, as the Saints are, as they which are of the company of God's Church and people; Because that they may happily be joined to men famous upon earth, but these are joined to the holy ones placed in heaven; they may be joined to Princes, and men great upon earth, but these are joined to the King of Kings, to the greatest both in earth, and in heaven. Secondly, the communion of Saints is as much, as their communicating with their head jesus Christ, and with one another, whereby Christ's merits and righteousness are made common unto them, and their sins and miseries unto him: and their prayers, fastings, and devotions are made common unto one another, not only amongst the living, but even amongst the living, and the Saints departed also; and lastly, whereby temporal, and outward things of this life are made common unto them, through Christ, who is heir of all things, so as that they only have true right, and title before God unto earthly things. I do then in the second place here acknowledge, and believe that no small good comes of this communion, but such as the world cannot afford; for my sins are laid upon Christ, and his righteousness serveth to me, if I be in misery, he is not without sense and feeling thereof, but what is done against me, he accounts it, as done against himself: Moreover the continual, and daily prayers of all good people ascend up for me, if I be afflicted they grieve, if in welfare they joy, yea, the Saints in heaven cry to God for the shortening of our days of misery: Lastly, though mine estate be never so poor in this world, yet I am richer than many, that have great possessions, they being usurpers, but I having right unto my poor , and slender diet, & unto more, as God shall be pleased to send it me: and if I be rich, I communicate unto the necessities of God's children, and thus provide me riches, that shall never perish, or be lost. Proof. For the proof of these things, and first of the union of the Saints with Christ jesus. This benefit the Lord himself prayeth for, saying, of all such as should believe in his name; joh. 17.11. I pray O Father, that they all may be one, as thou art in me, and I in thee, that they may be also in us. And as he prayed for it, so he hath by a spiritual marriage of his Church unto himself effected it, for which cause the Apostle is bold to say, that as the wife is one flesh with the husband, so we are of his flesh, and of his bones: Eph. 4.30. Cap. 2.20. Rom. 11. and that the Saints are the building, and Christ jesus the chief corner stone: and that, as imps are engrafted into an Olive tree, so are we into Christ, with many like comparisons setting forth this union, And that we might be able the better to apprehend it, he took our nature to the Godhead in his incarnation, and propounds himself wholly to be taken into us in his last Supper. Secondly, for our union with one another; it is set forth by the members of a body, by the parts of an house, by the branches of a vine, and by the spouse of an honest husband, which is one only: so are the Saints but one body, one house, one vine, and one spouse, though they be many parts, and members. Rom. 12. Eph 4. joh. 15. Wherefore it is said, that in Christ jesus, there is neither Jew nor Grecian, neither bond nor free, neither male, nor female, but all are one. Gal. 3.28. Who so would see more for this, let him read over the twelfth Chapter to the Romans, and the second to the Ephesians▪ Thirdly, for our union with the Saints in Heaven, though they be removed fare from us into another world, they still remain our fellow servants and our brethren, as the Lord told them in the Revelation, Reuel. 6.11. wherefore look what favour the Lord beareth towards them, the same he beareth towards us: for neither shall they without us have perfect glory, Heb. 11. 1 Thes. 4. neither shall we at the resurrection prevent them: but as fellow members of the same body, we shall begin to reign together with our head Christ. Fourthly, for those things, which are more properly set forth by the word Communion, viz. first our communion with Christ our head, whereby his righteousness becometh ours, and our sins his: the Apostle saith, that he made him sin, which knew no sin, 2 Cor. 5. that we might be made the righteousness of God through him: and the Prophet Esay saith, Es● 53.4. Verse▪ 5. urely he hath borne our infirmities, for he was wounded for our transgressions, and was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. And as in our sins, so he partaketh with us in our miseries, for that which is done to his faithful servants he taketh, as done unto himself, whether it be matter of benefit or of affliction and neglect. To such as have not fed his members being hungry, nor clothed them being naked, etc. Math. 25. He will say; I was an hungry, and ye fed me not, I was naked and ye clothed me● not, etc. And on the contrary side to those that have done contrariwise. When his Disciples should come and preach unto any City, or house, such as received them, were judged to receive him, they which persecuted them, were judged to persecute himself, as may be seen in the example of Saul, unto whom posting from one place to another, to draw forth the Saints to punishment, it was said from heaven, Saul, Saul, why persecutest thou me? Math. 10. Act. 9 Fiftly, for the Communion betwixt the Saints themselves living in this world: this is first in their hearts and affections, in which they are knit one unto another through love: thus the Disciples were said after Christ's ascension to have been together, with one mind. And we are all exhorted, Eph. 4.3. Verse 4. To keep the unity of the Spirit in the bond of peace, forasmuch as there is but one body, and one Spirit, one Lord, one Faith, and one baptism. 1. Cor. 3. When the Corinthians were divided in their minds, they were sharply taken up for carnal, and not spiritual, and Saint john maketh it a note of men, 1. joh. 3.14. Esa. 11. translated from death to life, if we love the brethren. In the mountain of the Lord, they all dwell together, saith the Prophet, both the Lion, the Kid, the Wolf, the Lamb, the Leopard and the Ass, viz. Through the unity of their affections, though they were as diversely affected before as these creatures: yet now they are all alike, truly, holy, and heavenly minded, meek, gentle, temperate, sober, and addicted to every good way, and to every good work. Rom 12▪ 15. Secondly▪ this communion is in the effects of their hearts thus united. viz. first joys and sorrows, virtues and weaknesses, mutually communicated amongst them: unto which the Apostle exhorteth, saying, Rejoice with them which rejoice, and weep with them which weep; and professeth it to have been in himself, saying, 2. Cor. 11.29. Who is weak, and I am not weak? who is offended and I burn not? Secondly, hearty prayers put up to the Lord for one another, with supplications, and giving of thankes. This S. Paul desireth at the hand of the Ephesians, both for himself, and for all Saints. And, Eph. 6.18. jam. 5.16. Pray one for another (saith S. james) for the prayer of the righteous man availeth much, if it be fervent. This is so necessary, as that to neglect it, is a great sin, according to that of Samuel: 1. Sam. 12.23. God forbidden, that I should sinne against the Lord, and cease praying for you. Thirdly, exhortations to the mutual excitation of God's grace in one another; for which the Hebrews are effectually moved, where it is said; Let us consider one another to provoke unto love and good works: and again, Let us exhort one another, and that so much the more, because ye see that the day draweth near. Heb. 10.24. Vers. 35. Fourthly, repairing and edifying one another: for, where men's affections are aright, there such as are fallen through weakness, Gal. 6.1. are restored by the spirit of meekness and this is the repairing of grace decayed: such as stand are strengthened, according to the saying of the Lord unto Peter; When thou art converted, strengthen thy brethren▪ and this is the edifying of men in grace, when every man, according to his measure of knowledge in the mystery of the Gospel, endeavoureth to breed knowledge in others, as Paul dealt at Ephesus, when he protested, Acts 20.10. That he had kept back● nothing which was profitable for them, but shown, and taught openly, and throughout every house. Fifthly, the communication of worldly goods. The practice of the Primitive Church was wonderful for this, the necessities of their fellow-servants requiring it, they sold their possessions, and laid down the price at the Apostles feet, to be distributed, as every one had need: The Christians of Macedonia are commended for their liberality to the poor Saints of jerusalem, wherein they are said to have been willing, beyond that they were able, 2. Cor. 8. and the Corinthians are exhorted unto the same, that is in all likelihood, they did even diminish their own estates, and herewith make provision for the poor in the famine, leaving scarce sufficient for their own maintenance. Nor doth this favour the anabaptistical Community of all things: for, we are not otherwise to conceive of the Community of things in the Apostles times; but only, that as any man did sell, and dedicate any thing to the Apostles and Disciples which had not wherewithal else to live, so that only, so dedicated, did remain as the Church treasury, out of which, the faithful that wanted were relieved, there remaining unto every man, still some things which were proper unto himself: or at least there remained a liberty to have retained some parcel unto himself. As in all populous places abounding with poor, there be stocks and treasuries at this day: the only difference is, that then men being more devoted, & the necessities of the Saints greater, it was more abundantly brought into this treasury, but now more sparingly. For if all things had been common, that exhortation to the Church of Corinth, 1. Cor. 16. of laying aside for the poor every first day of the week, as God had blessed every man, had been to no purpose: there had been no use of their love-feasts, which were made by the richer, for the comfort of the poor, neither could some by excess have been drunken, and some hungry, as they were when the use of these feasts was corrupted amongst them. 1. Cor, 11. Col. 3.1. Sixtly, and lastly, for our Communion with the Saints departed, it is first in our conversing with them, by heavenly thought, according to that exhortation to the Colossians; Set your affections on things which are above; by holiness of life, according to that profession of the Apostle to the Philippians; Our conversation is in Heaven, from whence we expect a Saviour: Phil. ●. 20. and by sighing after Heaven, according to that consolation of the Corinthians; 2. Cor. 5.2, Therefore we sigh, desiring to be clothed with our house which is from Heaven. Secondly, in our like affections unto God's glory, and against the enemies of the Church: for, as we pray for the advancement of the one, and the confusion of the other, so much more do they; for they cry, Reuel. 6.10. How long Lord, holy and true, dost thou not judge and avenge our bloodshed by them upon the earth: which they say, not because they are endued with less charity towards their enemies and persecutors, then faithful Martyrs upon earth, who have prayed for them; but partly through the love of their fellow-servants, still subject to their fury, unless they be cut off, and partly through their understanding, cleared to discern reprobate persecutors, and chiefly through the desire, that God's glory may be magnified, by taking away such main lets and hindrances of the Gospel's proceed. For it may well be held that the Saints in Heaven do cry unto God in general against Satan, and all his instruments, at all times, knowing their fury, even to the end of the world, against God's people in the world: but the error is, to believe that they know our particular necessities, or can hear us upon earth complaining of them, which is a property of the Godhead only, which is infinite and all-sufficient to such as call upon him. 1. Duty. To renounce wicked societies. Having thus at large dealt with the meaning of this Article, and the grounds of holy Scripture, from whence it is taken, it remaineth now that we lay down the duties. Of which the first is. To abandon all wicked societies, because we profess fellowship with Saints, betwixt whom and these, there is no agreement: For, What agreement is there, 2. Cor. 6 saith the Apostle, betwixt God and Belial, betwixt light and darkness, betwixt righteousness and unrighteousness? wherefore we are forbidden to have fellowship with such. 1. Cor. 5. 1● If any be called a brother, that is a Fornicator, or Drunkard, or Idolater, through covetousness, with such an one eat not: and again, If any walk inordinately we command you, that you withdraw yourselves from them. And, 2. These. ●. ● With the fool (saith Solomon) thou shalt learn folly, and the companion of fools shall be afflicted, with many other places purposely restraining us from such companions. And indeed, how canst thou believe thyself to be of the Communion of Saints, and yet have voluntary inward fellowship with the wicked? Verily no more than those that lived among the Samaritans; and had dealings with them, could defend themselves to be of the jews Commonwealth, seeing as the woman of Samaria told Christ, joh. ● the jews meddlenot with the Samaritans'▪ no more than they which haunt the Stews daily, can defend themselves to be chaste and honest men, seeing that such come not into these dangerous places. It is true, I grant that the Saints may come amongst vicious persons, as amongst strangers, to eat and to drink, to buy and to sell with them: or they may use their company to win them to Christ, as S. Paul saith, that to all men he became all things, that he might win some, but to make them our choice companions to delight in them and single them out to be our consorts, can no more stand with the communion of Saints, than the Sun's clearest light with the most pitchy darkness of the night. Let us abstain then from such company with John the Apostle, let us cry, Properemus hinc, Let us hasten hence, lest the house fall upon us where an enemy of the truth is, when he understood entering the bath, that Cerinthus the Heretic was there. 3. Duty. To walk in the light. The third duty is to walk in the light of God's holy Word by virtuous living, because of our fellowship with Christ, & through him with God the Father: for God is light, saith S. john, and if we walk in darkness, and say that we have fellowship with him, we lie, and do not truly. 1 jon. 1.7. So Christ calleth himself the light of the world, and pronounceth this the condemnation of the world, because light was come and men loved darkness more than light, because their deeds were evil; that is, when he came to enlighten them with his holy precepts of faith and repentance, they neglected this, and persisted in unbelief, and sin, which would be their damnation. Whosoever therefore treadeth in the same steps, may well expect the same end, they are not in Christ, they are fare from any union with him; for such walk after the spirit, speaking in the Word, and so there is no condemnation unto them. Rom. 8.1. This is the spiritual whoredom of which the Prophet did so much complain, causing a divorce betwixt the Lord and his people, and so a deprivation of all goodly ornaments before bestowed: so that as the case of a woman is which hath played the whore, and for this is put away from her husband with shame and without all mercy burnt in the fire: so is our case: if we neglect his will, and follow our own corruption, our union with the Lord is clean broken off, we are put from him, and without all pity must endure the everburning flames of hell fire. 4. Duty. To do good unto all. Gal. 6.10. The fourth duty is to do good unto all, but specially to those of the household of faith, as the Apostle warneth: because of our communion with them, and that not only in distributing our temporal goods, but our spiritual, & in being like affected towards them, rejoicing with them that rejoice, and weeping with them that weep: For in the members of our body, to use the Argument of the Apostle, Can one be pained, and not all of them in like manner grieved? so in the spiritual body of Christ, of which we profess ourselves members, there can be none grieved, but it must be our grief also; none comforted, but it must be our comfort also. And if we be thus affected towards one another, we shall need no spurs to prick us forward, to any duty of love towards one another; but Ministers will preach diligently to enlighten their fellow members, people will pray hearty that a door of utterance may be given unto them, neighbours will not suffer one another to sin, but plainly rebuke vice, the forward in matters of religion, will not suffer others to be slack, but provoke them to love and good works, the stayed will not suffer the unruly to go on in their inordinate courses, but restore them in the spirit of meekness, the rich will not suffer the poor to perish for want of food, but relieve them, they which have plenty, will supply the necessities of such as suffer through scarcity, even beyond that which they are able, and all this readily and cheerfully, because it is to the benefit of our common body, of which we are all members alike. Neither is this all, but in thus doing, we do wonderfully please our dear Saviour, and shall have it remembered at the last day, to our unspeakable comfort. Math 2●. Wherefore let our hard hearts break within us, let them resolve into bowels of compassion towards the poor: and let our security, in regard of others, become anxious carefulness, for the keeping of them upright in the way of righteousness. 5. Duty. To be comfortable in distress. Heb. 4.15. The fift duty is to be comfortable in all our sufferings, whether by persecutors, or slanderours, by sicknesses or l●sses, by poverty, or wants: because our head Christ is not without a Sympathy, and feeling of these miseries, and will not suffer us to be tempted hereby, beyond that we are able, but will give the issue together with the temptation. Was it not a wonderful stay to the minds of the Disciples, when Christ told them; Math▪ 10. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me? And on the contrary side, to those that do contrariwise? Did it not confirm Paul much becoming a Preacher of the Gospel, to hear that they, which persecuted the Christians, did persecute Christ himself? Doubtless, it did. Likewise then, should it confirm and comfort us in all our troubles and crosses. If any man were so near unto the King, and so great in his favour, as that whosoever dares to touch him, it were as good for him to touch the King himself, he would be secure in all wrongs and injuries done unto him. But we are so near unto the King of Heaven, as that whosoever toucheth us, goeth about to pull the signet out of his right hand, and toucheth the apple of his eye. Esa 49.15.16. What joy and comfort than should we exexpresse, even in the time of our tribulations? seeing that when we suffer, Rom. 5. the Lord is grieved, who will not hold his peace for ever; but as a mighty Giant waked out of his sleep, will surely come forth and smite all his enemies, with a great destruction, and with Samson shake off the cords and ropes of all miseries, as threads burnt in the fire. 6. Duty. To lead an heavenly life. The sixth duty is, to lead an heavenly life whilst we live upon earth, because there is a communion betwixt us, and the Saints in heaven. And this is, by having our hearts lifted up to heaven by meditation, by setting up Jacob's ladder to Heaven by prayer, by having our mouths seasontd with speeches of Heaven, and of heavenly things, by making unto us wings with the Angels, for swiftness and readiness in doing Gods will, by being fiery through zeal, with the Seraphims, for God's glory. If we look well about us, all things consent together to work in us this heavenlines, our Father is in Heaven, our head and husband Christ in Heaven, the Prophets and the Apostles with the rest of our fellow-servants in Heaven, our riches, our joy, and our crown in Heaven, and our dear Country and pleasant dwelling places no where, but in Heaven. How is it then, that we so fare forget ourselves, as to be sensual and earthly, and have so little savour of heavenlinesse in us? Why do we not hang down our heads, and be ashamed, that the Lord should see our hearts and tongues so basely taken up, so estranged from our dear Husband, Father, Brethren, and Country, where so excellent things are provided for us? Quest. 45. What mean you by the forgiveness of sins? Answ. That wonderful grace of God in jesus Christ, whereby he accounts of sin, as if it had never been committed. Explan. We shall not need to be so large about this Article, because it is easy to be understood. The meaning is nothing else, but as is laid down in the answer, viz. that the Church of God, and every member thereof, hath all their sins so done away, that they shall never be laid unto their charge, no more than if they had never by them been committed, and all this▪ through the mere grace, and only mercy of God in jesus Christ. Proof. For the proofs of holy Scripture, here is plainly set down: First, that the forgiveness of sins is a wonderful favour: for, He is blessed, saith the Psalmist, Psal. ●2. 1 to whom his sins are forgiven, and good cause is there, why he should be counted blessed indeed, who attaineth unto this, seeing that he is forgiven ten thousand of talents, of which he was not able to pay one penny, and so stood every hour in danger to be cast into prison, to lie there in misery perpetually. Ma●. 18.24 Deut. ●7. Again, he is delivered from the curse of God, which attendeth upon sinners; for, Cursed is he that continueth not in all things, written in the book of the Law, to do them: and this curse is death, according to that, Rom. 6 The wages of sin is death, the death of the body, which is terrible, for death came in by sin, and all such punishments, as do hasten unto, and be forerunners of this, for, Rom. 5. Lament. 3. 3● man suffereth for his sins, and which is most terrible of all, the death of the soul, which is the loss of it, the intolerable pangs to be suffered by it, in the fire, Matth. 25 that never goeth out, and by the worm●, that never dyeth: Lastly, he is freed from the bondage of Satan, who ruleth in the children of disobedience, that is, in sinners; who is their master, and they his servants, according to that: Eph. 2.2 2 Tim. 2.25 Rom. 7 He which committeth sin, is the servant of sin, Who hath them in his snare, & carrieth them away as captive slaves, at his pleasure, who terrifieth them, and putteth them in fear all the days of their lives. Secondly, that God is the author of this grace, is evident, for no man forgiveth sins but God only, Marc. 27. it is one of his attributes, as was declared by the Lords own voice unto Moses, saying▪ The Lord, the Lord, strong, gracious, and merciful, slow to anger, and abundant in goodness, and in truth, forgiving iniquity, transgression, and sin, etc. Exod. 34.6. Vers. 7. Wherefore, as was objected by the Pharisees against Christ▪ it may truly be said of the Popes of Rome, This man blasphemeth, for none can forgive sins but God. joh. 20.23. It is true indeed which our Saviour said unto Peter; and the rest of his Disciples: Whose sins ye remit they are remitted, and whose sins ye retain, they are retained. But what authority hath the Pope given him here, more the any other minister of God's word? what ground is here for his manifold indulgences, by which he beguiles the simple world of such a mass of Money, and increaseth his treasuries? For the Disciples had none other power hereby given them, but that, which was fit for men appointed to carry the glad tidings of salvation to the rest of the world, viz to publish forgiveness of sins to all such, as did, or should repent, and believe in jesus Christ, and the retention of sins, unto all that remained hardened against this faith of Christ and impenitent. 1 Cor. 5. For, as when by their preaching they were said to convert any to Christ or to beget any to Christ, nothing else is meant, but that faithfully executing their office of preaching, men were through the working of God's Spirit made believers, and so the members of Christ: in like manner; when they are said to forgive sins it is meant, first in general, that preaching forgiveness to believers, it should not be in vain, but so many as became hereby, through the working of God's Spirit, believers, should have their sins forgiven them before God in heaven, and contrariwise to unbelievers. The words also have a further meaning in particular of forgiving sins by admitting into the Church notorious offenders, becoming penitent, and retaining them by just excommunication, and casting out of the Church, as Saint Paul seemeth to comment hereupon in his first and second epistle to the Corinthians, for first he giveth charge that gravely, and orderly the incestuous person be delivered to Satan, here is retaining of sins than he wills them upon his repentance to receive, and comfort him again, here is forgiveness of sins: yea, he useth the very word of forgiving, saying, Contrariwise ye ought now rather to forgive him, and comfort him, 2 Cor. 2.7, Vers. 10. and again, To whom ye forgive any thing, I forgive also. Whence it is most plain, that the power of forgiving, and retaining sins, and consequently of the keys of heaven, consisteth in admitting, or duly, and rightly casting any out of the Church, and equally belongeth unto the Disciples, and equally to the grave ministers of God's word; so that some Paul sit at the stern to moderate this weighty action: and this is not the Bishop of Rome, but every Bishop within the limits appointed unto him. Math. 1. For the meritorious cause of the forgiveness of sins, that it is jesus Christ, his very name doth show: for he is therefore called jesus, because he shall save his people from their sins, as the Angel told joseph, before that he was borne: and there is none other name given amongst men, Act. 4. 1●. 1 joh. 1.7. Whereby we must be saved saith Peter: it is the blood of jesus, saith john, that cleanseth from all sin, with infinite other testimonies tending to the setting forth of the same thing. We did not love God first, that for our love towards him, he might forgive our sins, for he loved us first, yea, when we were enemies, Rom. 5. and hated him: we did not seek for it at his hands, that for our importunity, he might be moved to forgive our sins, for, I am found, Esa. 65.1. saith he, of them that sought me not: our good works did not so please him, as that therefore he should forgive our sins: for we were so fare from good works, that we could not think a good thought of ourselves: 2 Cor. 3.5. Lastly, neither men, nor Angels do solicit him for us, or can obtain the pardon of our sins, but jesus Cbrist the righteous is our advocate with the Father, who is the propitiation for our sins. 1 joh. 1.2. Psal. 32. 1● Vers. 2. Esa. 38.17. Mich. 7.19. Fourthly, for that, which is further added: Whereby he accounteth of sin, as if it had never been committed, it is taken out of the Psalms, where the Prophet saith: Blessed is the man, whose wickedness is forgiven, and whose sin is covered; blessed is the man, to whom the Lord imputeth not iniquity. The Lord is therefore said to cast all our sins behind his back, yea, to cast them into the bottom of the sea; even, as when a debt is discharged, the bonds, and writings, which were before carefully kept, are now canceled, and carelessly cast about, because it is no more any debt; so, although before the remission of sins, the Lord did carefully keep his books, as it were, and account of all our sins, as infinite debts, yet being forgiven, Col. 2.14. he hath put out the hand-writing that was against us, and it is, as it were, nailed unto the cross of Christ, because it is now no more any debt to be exacted at our hands. Math. 12. Chap. 23. joh. 15. Lastly, we must further know, that this forgiveness is only to the faithful, all others remain in the bands of their sins, and this partly appeareth by that which was said before, that he shall sau● his people from their sins. Unto others he denounceth manifold woes, saying, Woe be to thee Cor●zin, woe be to thee Bethsaida, and woe be unto you Scribes and Pharisees, hypocrites, and if I had not come amongst them, the had not had sin, but now their sin remaineth: yea, he threatneth many of his followers, that he will bid them, Mat. 7.21▪ Depart from me ye workers of iniquity, I know you not, so that even they are without this benefit, of the forgiveness of their sins, viz. all such as notwithstanding their profession of the Christian faith, do still live in sin. 1 Duty. To pray for the pardon of our sins. For the duties of this faith. The first is to pray unto God earnestly every day, above all things of this world, for the pardon of our sins: because this is so great and wonderful a grace. For if a man were greatly indebted, and for his debts imprisoned, or sold for a slave, ever so to continue in most hard bondage, would he desire either good cheer, or apparel, pleasures or fits of ease, wealth or health, in comparison of freedom from this miserable estate? in like manner, seeing we be so fare indebted by our sins, and thus made miserable slaves of the devil, why do we crave so earnestly against worldly wants, and for worldly good things, and not rather against our sins, and for this blessedness to be delivered from them. And the rather, because, if our sins be unremitted, we cannot look to speed in any other desire: for our sins do separate betwixt our God and us. Esa. 5● 2. Ios. 7. All the time that sinful Achan was in the Israelites camp, they could not prevail against Ay: 1 Sam. 28. when Saul had sinned, he could get none answer at God's Oracle either by vision, by Vrim, or by Prophets: so whilst we are in our sins, we may ask indeed, but we shall not have, we may make many prayers, but not be heard, for the prayers of the wicked are abomination to the Lord. Wherefore let this be the first and chief thing which we pray for in all our supplications, and as we will use all humility, and importunity to speed of some special benefit, and renew our ●uite from day to day, that we may speed, so let us never give over praying unto the Lord for the pardon of our sins, being a benefit of benefits, and the most necessary thing for us in the world. 2 Duty. To love the Lord. The second duty is to love the Lord, and our Saviour jesus Christ with all our hearts, and with all our might: because God is the Author of this great grace, Christ jesus hath merited the same for us. A miserable bankrupt owing a thousand pound, if he should have all forgiven him, if some rich man would undertake the payment of his debts for him, and set him up, that he might live a freeman again, and exercise his trade in as good manner as ever he did before, were a most ingrateful wretch, if he should not love so great a benefactor, and that unfeignedly, all his life: but much more ungrateful should we show ourselves, when as the Lord hath raised us from our bankrupt estate, being indebted not a thousand pounds, but ten thousands of talents▪ yea, millions without count, and made us blessed and happy, if we shall not love his Majesty without all dissimulation, and therefore study to please him all our days. With what thankfulness doth S. Paul exult for his deliverance from sin by jesus Christ, when being but even now at the point of despair, he presently lifts up himself through faith of the pardon of his sins, having cried out, miserable man ●hat I am, who shall deliver me from the body of this death? he presently answereth himself: Thanks be unto God through jesus Christ our Lord. Rom. 7. 14.2●▪ How desirous is he, by publishing God's mercy to the world, to express his wonderful thankfulness, for this wonderful grace, when so openly he confesseth; When I was a Persecutor, and a blasphemer, and an oppressor, God had mercy on me. ● Tim▪ 1. ●3▪ And thus greatly affected should we be, not in word, but in deed, in that we study to set forth his glory, as he did, and in all things not to please men, but God: they which do otherwise love not the Lord whatsoever they say, but as the Gentiles who by their sins dishonoured him, are said to have been, so are these haters of God, and hated of him. Rom. 1. 3 Duty. To cease from sin. The third duty is, to break off all our sins by righteousness, and not continue any longer therein: because we have been already enough endangered through sin, nay if we live in sin, we are still in the same danger, seeing the workers of iniquity are shut out of doors, whatsoever they plead for themselves. If a man through surfeit hath fallen into any dangerous disease, which had like to have cost him his life, but be again recovered, he will take heed of falling into the same again, and likewise if he had fallen into a deep pit, or into any other great evil: so should we being restored from the surfeit of sin, being lifted up from the dangerous pit of wickedness having escaped through God's great mercy the greatest evil that could have befallen us, we should I say, be at defiance with this evil, and above all watches, watch against sin. And the rather, because we do otherwise still remain endangered through this deadly surfeit, we still lie, and are like to lie without all help in this horrible pit, till we exchange for the pit of hell. The Lord hath not so much as promised, or spoken any syllable tending to a promise of forgiving sins, but to such as forsake their sins. He is often in these and the like comfortable speeches. Ezech. 18. When a wicked man shall turn from his wickedness, and do that which is lawful and right, he shall save his soul alive. He ●hat confesseth and forsaketh his sins shall have mercy, etc. Prou. 28.23. but where is it to be found that men living in their sins shall save mercy, that such as go on in their wickedness, shall have their souls alive? not any where in God's book; but the clean contrary, that they shall die in their sins, that they shall have judgement without mercy, according to that, Thou which after thy hardness of heart, that cannot repent, dost heap up to thyself wrath against the day of wrath: Rom. 2 4. so that it must needs then be the devil's book, whence men learn that they shall be forgiven, although they go on in adding sin unto sin, and so neglect all holy admonitions of breaking off their evil course of life. Quest. 46. What is meant by the resurrection of the body? Answ. That, although the body after death lie rotting in the grave, yet at the last day it shall be raised again, by God's great power, and being joined to the soul▪ shall stand before God's judgement seat to give account of all that it hath done, whether good, or evil, and be rewarded accordingly. Explan. This last article, as it consisteth of two members, the one the resurrection of the body, the other the life everlasting, so have I propounded to speak severally of them; because they are both weighty points, and deep mysteries. Touching the resurrection of the body, it is nothing else, but that first I do acknowledge, that our bodies are all frail and weak, and how many years soever they continue, yet fall to the ground they shall at the last, even as they were taken out of it. Secondly, that howsoever they fall, or whensoever yet they shall be raised again by a supernatural power, the souls being reunited unto them, and that not only the bodies of the just and righteous, but of the unjust and wicked, the bodies of all, both high and low, rich and poor, great and small. Thirdly, all this shall be at the last day together, in a moment, at the sound of a Trumpet, and not some at one time, some at another. Fourthly, being thus raised, they must come to judgement, all the secretest things that ever they did, being laid open, and the hidden things of all hearts being manifested. Proof. Now for the further manifestation and proving of these things, and first that our bodies shall fall, as it is intimated in the word resurrection (for that cannot rise again, which did not first fall, so it is proved by the experience of all times, and ages of the world: for even they of the first times, whose bodies were most durable; yet their end was they died, when they had lived nigh a thousand years, these strong oaks, though they stood never so long, they fell at the last: but long since the state of men's bodies grew more weak, which made ●ob compare man's life unto a shadow, job. 1●▪ Esa. 40. a Weaver's shuttle, and a flower, and David to a light that is soon put out, and to a spans length, and Esay to grass, which is green in the morning, but is cut down before night and withered. And daily examples confirm the same thing, every small matter overthrowing the strongest man, and making him to fall to the earth from whence he was taken. Secondly, that our bodies having lain rotting in the grave, shall be raised again by a supernatural power which is more specially here intended: S. Paul proveth at large in the fifteenth chapter of the first Epistle to the Corinth's, making this the overthrow of all religion▪ to deny the rising of the dead: and our Saviour Christ before him, opposed himself earnestly against the Saducees, which denied the resurrection, saying: Math. 22.31. Verse 32. Have you not read of the resurrection, what is spoken unto you of God, saying, I am the God of Abraham, Isaac, and Jaacob, now God is not the God of the dead but of the living, and long before this, Esay hath said, The dead shall come forth, with my body shall they rise, and Daniel; Dan. 12.2. job. 19.25. Many of them that sleep in the dust shall awake: and job, I know that my redeemer liveth, and I shall stand at the last upon the earth, and though after my skin, the worms shall consume my body, yet I myself shall see him, etc. and thus it is plain, that the resurrection shall be, though we say nothing of Ezechiels' dried bones reviving, nor of Adam, whose sleep was a type of death, and his waking, of the resurrection. Reuel. 10.12.13. Math. 25.32. Now, that it shall be general of all without exception, is showed in the book of the Revelation, where all, both great and small are seen coming forth, the earth giving up the dead in it, and the sea yielding up the dead therein: and Christ saith, that at his coming, all nations shall be gathered before him. Wherefore that of Daniel, speaking of many, is to be understood, as though he had said, that they being a great many, an infinite multitude shall awake. Lastly, that all shall be raised by a supernatural power, and not by any thing in the course of nature is showed, where the Lord saith, The dead shall hear his voice, and shall come forth, it is then by the virtue of his call, that men every where shall rise again; 1 Cor. 15. Math. 24. The trumpet shall sound, and the dead shall rise incorruptible, saith the Apostle: He shall send forth his Angels to gather them, he saith in another place, the meaning is the same, that as God, at the first by his word made all, so he will at the last revive all, and use his Angels as Ministers to gather them together from all parts of the world. Object. 1 1. King. 17. If this shall seem strange, because it hath been a rare matter that any have been raised at all after death. I answer, is it true, that many being truly dead, have been raised again (as it cannot be denied, for such was the woman's son, the Shunamites, raised by Elisha; the widow's son of Sarepta, raised by Eluah; Lazarus, and two more raised by Christ; Dorcas, by Peter; and Eutychus by Paul) than me thinks, it should not be supposed impossible, that there should be a general resurrection of all. For, if in the winter time, some plant or herb shall put out, and grow green, it is an argument, that others may do so too: if a man expert in any curious trades, as the Goldsmith, in trying gold and silver from dross▪ the Glasse-man in making Glasses, etc. Shall do but one, or seldom acts of their trade, is it not an argument, that they can do many more when they shall think good? In like manner, some having been already, by the divine power raised from the dead, springing up again after death, is it not an argument that this having been done in the winter of this world's standing, all shall in like sort rise again at the spring time of the resurrection? The Lord having in some performed this hard work, that he can do the same in all, it being (as it were) his profession, and his skill sufficient for it. Object. 2 All shall be raised, howsoever they have perished. If it shall further seem yet an hard matter that all should be raised, because some are drowned in the sea, and eaten up by fishes, and these fishes being taken by men, etc. Now if it shall sound, as a thing imposssible, that even men coming thus to their ends should be raised for where shall the parts of their bodies be found? seeing the same becometh the substance of diverse bodies? I answer, with God all things are possible, and to use the comparison of a learned Father, When Doves fly diversely abroad, and are mixed with others: yea infinite numbers together, being far from home, yet they return unto their several Dove-coats: Greg: Nyssen: lib: 1. de opificio hominis, cap: 26.27. so the souls of diverse men departing out of their bodies, and remaining long from home, yet they have some natural, or rather supernatural motion by which they are addicted to return to their own bodies, unto which they have been used. Quicksilver being poured forth amongst the dust, is mixed with nothing else, but though diversely parted, yet it remaineth in little globules, so that it is easy for a man to gather it together again, and then joineth in one, as before: and much more easy shall it be for the great God of heaven, to gather in one the parts of the same bodies, howsoever dispersed and poured, as it were into the dust of the earth. When seeds are cast into the ground, every one draweth unto itself that virtue and sap which is necessary for the nourishment, though it be alike common unto them all: so men in the resurrection shall receive these parts, and all that substance which doth severally belong to them, although in the mean season they lie in common together in the bowels of the earth: and thus fare out of that learned Father Gregory of Nyssen. Epiph. lib. de trino & uno Deo 14.24 de Resur. Another also handling the same matter, reckoneth up many things as types of the resurrection, the day succeeding the night, the seed of the earth that springs up after corruption, the locust reviving again the nails of our hands when any go off, the hairs of our head being cut, and growing again, the Ring-dove reviving again, and a little beast called Myoxus, the Phoenix an Arabian foul, which burneth itself at fifty years of age, and after three days ariseth again out of her own ashes. 1. Cor. 15.52. And that this general resurrection shall be in one moment, it is the plain doctrine of the Scripture. In a moment, in the twinkling of an eye at the last trumpet. The Lord shall need no space of time to effect it: but as at the time of the Assizes all the prisoners are brought forth, so at these general assizes of the whole world, all shall come out of the prison of the grave. And lastly, for the end of the resurrection, that the works of all men shall be made manifest, and all secret thoughts, that they may be rewarded accordingly, hath been already handled and proved under the sixth branch of the seventh article, touching Christ his coming to judgement, and therefore the Reader is to be referred thither, to see more, and also for the time when these things shall be. But for the further understanding of the doctrine of the resurrection, I have thought it not amiss further to annex here two or three questions more. Quest. 47. What manner of bodies shall we have in the resurrection? Answ. The very same which now we have, only whereas they be now natural, they shall rise again spiritual; not subject to death any more, as now they be, nor sustained by natural means of meats, and drinks, warmth, and sleep, or the like. 1. Cor▪ 15.35. Vers. 36. Explan. This question is even thus moved and answered by the Apostle to the Corinthians; But some man will say, how are the dead raised? with what body shall they come forth? He answereth, that even as corn being cast into the ground, springeth up again, and the Lord giveth every grain its own body, whether wheat, or some other: So, in the resurrection of the dead every man shall have his own body, the only difference is, that it is sown a natural body, Vers. 43. Vers. 44. but raised a spiritual body: it is sown in dishonour, raised again in honour, sown in weakness, raised in power, etc. Now the variety of words here used of honour and power, serveth specially, to set forth the manner of the rising again of the faithful, all others shall also have spiritual bodies like unto the damned spirits in hell, that is ever continuing, seeking death through the greatness of the misery, but not being able to find it. That we shall have the same bodies, job also testifieth, saying: I shall see him, not with other, but with these eyes. job 19.25. And good reason it is, that as our bodies have together with our souls been instruments, either of God's glory, or of sin to his dishonour, so together with the souls, they should partake of glory or misery. Quest. 48. Amongst those that die, some be crooked through age, some tender infants, some blind, and some lame, shall their bodies then at the resurrection be the same? Answ. No, for all these are weaknesses, which shall be done away to the faithful and strength, perfection▪ and comeliness shall be to every one of them. Explan. This also is good to be known, because the holy Scriptures do speak hereof to the comfort of God's people: where we are taught, that the body shall be ralsed in power, and in honour, there must then needs be instead of the weakness of decrepit old age, and infants, strength and might in stead of deformity, beauty; in stead of lameness, agility; instead of blindness, the sight: which could never here be attained unto, viz. Whereby we shall see the most glorious God of all. As for other questions about the knowledge of one another, of the cessation of the difference of sexes. etc. For that they be not so necessary nor very profitable, we will wade no further herein. 2. Duty. To live as those that expect the resurrection. For the duties of this faith. The first is, not to live as they which are ever to continue in this world: for we must all die; we must first fall, and then shall we afterwards rise again, the strongest and stoutest could never be privileged from death: no not one day or hour by any strength of nature. Wherefore we are not to use any unlawful means, to get any of the goods of this world, either by carking and caring, by robbery and stealth, by fraud and oppression, for who can tell that he shall live to enjoy them; yea, who can tell that his very enemy shall not reap the fruit of his labours? and than what shall it profit a man by his toil to scrape together mountains of gold? If a man lived in a Country where he were in danger of public Officers every day, to be drawn out of his house, and to be spoiled of all his goods, he would not I suppose take any great pleasure in gathering together and increasing his wealth, much less would he seek to pull from others, seeing this were nothing else but to procure more enemies by making the booty greater for the spoilers: but this is our estate in this world, we live in this earthly country, subject every day to be pulled out of our houses by Death, the common all-conquering Officer, and to be spoilt of all our worldly goods: Oh, what madness is it then in us to rob and to devour one another, to be unsatiable in our heaping up of wealth, and without end, in our delight in worldly vanities? for men could not more exceed in their affectation of worldly things, if they should live here ever, than the men of this generation who have no sooner gotten any thing, but they are ready again by death, to be deprived of it all. 2. Duty. The second duty is, not to live as they that deny the resurrection, whose hope only is in this world viz. like bruit beasts, eating and drinking, as saith the Apostle, 1. Cor. 15.32 because that to morrow they should die, and then they should be cut off from all pleasure: for we hope for a resurrection, in which, they that have done good shall arise unto life, joh. 5.29. they that have done evil, to condemnation. We ought then to be ashamed, to be sensual like the beast, whose end is, when he dyeth: to be like the Epicure Sardanapalus, whose Epigram was. Ede, bibe, lude, dormi, post mortem nulla voluptas. Eat, drink, sleep, and play: In death all pleasure flies away. But we know that this is the voice of the black children of the night, that want the light of the understanding of this thing, or that will not understand the same; we are all children of the light, we all confess the resurrection of the body, why do we not then cease from the works of darkness, from surfeiting and drunkenness, from chambering and wantonness, and walk as in the light, in sobriety, temperance and chastity? 1. Thess. 5. 3. Duty. To bear all diseases patiently. The third duty is to bear all our bodily imperfections and sicknesses patiently, because in the resurrection all shall be done away, weakness shall be strength, deformity shall be beauty, crookedness shall be straightness, natural shall be spiritual. It would not grieve a man to be in a little pain for a moment, so that he might be free from all pain for ever after, to be sick a day, that he might live the more healthfully all the year after yea, men will in this case put themselves to pain, and make themselves sick by loathsome drugs of the Apothecary: No more ought it to grieve us that believe the resurrection, if we suffer by sickness, or weakness, or any aberrations in our nature in this world, which is but a short time, seeing that ever hereafter we shall be freed from all these. If we have any friends or children that be thus, let us neither be ashamed of it, nor trouble ourselves hereat, but let it rather trouble us if they have deformed souls, miserable, blind, & ugly through sin, for these will remain upon them as black badges for ever, disgracing them before God & his holy Angels, whatsoever their outward proportions be. 4. Duty. To serve God with all our members. The fourth duty is, not to account it sufficient to serve God with our hearts, but with our tongues to speak of his praises, with our hands to work the thing that is good, with our feet to run to religious exercises, with our mouths to glorify God in daily prayer, with our ears to hearken to his holy Word, with our bodies to practise sobriety, with our eyes to be stayed from wanton looks, and to offer up our whole selves, as sacrifice unto God, to do his will with all our might: because that even our bodies shall rise, and be honoured, and become spiritual. Rom. 1●. 1. But how can we expect, that it should be thus with us in our bodies, if our members be instruments of sin? How can he, which by uncleanness weakeneth his body, and bringeth it into a filthy case at the stews, look that it should be strengthened and healed at the resurrection? He that drinketh out his eyes, how can he expect to have them made more clear at that day? He that breaks his bones by quarrelling and fight, how can he expect so much favour as to have them rightened again? Such whorish women, as by painting their faces, bring them to ill-favourednesse, how can they expect to have faces as Angels at that day? And so for all other injuries offered to men's bodies by serving sin. No King will pity his rebellious subjects so fare as to send Chyrurgians or Physicians to cure them, if in their rebellion they have been wounded, or gotten through distemper any dangerous sickness, but will rather send out his Hangmen to do execution upon them: no more will the King of Heaven heal the infirmities of such, as by sins have rebelled against him, but will give them over to his Executioners, the Devils, to be further tormented. Wherefore think it not enough to serve God in thy heart, and in thy soul, but offer unto him thy body also, that the estate of both may be amended in the resurrection, and so remain for ever. 5. Duty. Not to be over sorry for our friends departed. 2 Sam. 13. The fift duty is, to mitigate our sorrow when by death we are parted from our dearest friends; because we are not without hope with the Heathen, of meeting again at the resurrection. They are not lost, which die; but as David said of his child, so is it true of all that die in the Lord: He shall not come to me, but I shall go to him, We cannot but grieve, I grant, so many as be endued with natural affections, at the departure of our friend, but as Christ said unto the women, that followed him to the Cross; Weep not for me but for yourselves, and for your children: so is it to be applied unto us, when our friends go to their death; weep not for them, but weep for yourselves who shall for the time of this frail life, want their sweet society, counsel, and company; but we shall all meet again. Quest. 50. What mean you by the life everlasting? Answ. All that ever-induring happiness, and all those joys, which the Lord imparteth to all his Elect, in the world to come, which are so great, as that the eye hath not seen, nor the ear heard, neither can the heart of man conceive throughly of them. Expla. This member of the last Article, as it is placed last of all, so is it the greatest comfort of all, to all believers. Under these two words, Life everlasting, is set down a surpassing weight of glory, which all the words devised by the best wit, and uttered by the most eloquent tongue of man, cannot express. It is not only life, but joy; not only joy but riches; not only riches, but glory; and all these; not in some measure, but in excess; not mixed, but absolute, without grief, without want, without dishonour, not by intermissions and fits, but continually, not after some long time to end, but everlastingly. Proof. Secondly, for the grounds of these things. 1. Everlasting life taken at large, is common to the Elect, and to the Reprobate; for, even these shall seek for death, and not find it, but to live shall be a pain unto them: It shall not be so with the elect, their life shall be full of joy: for, at God's right hand, Psal. 16. there be pleasures, and fullness of joy: They break out into singing for joy, according to that of the Prophet, My servants shall sing for joy of heart. They shall have all things to make them joyous, the pleasantness of their dwelling place, Reuel. 21. the pavements being of gold, the walls of precious stones, their amiable company, none but holy, Esa. 11. cap 65. none that hurt or devour, shall be in the holy mountain of the Lord: the presence of the King of heaven their Father, who will himself, Esa. 65.24. with his glorious presence, dwell with them, giving them every thing, even before they shall ask; the impassable constitution of their bodies, Reuel. 7. not distempered through heat or cold, hunger or thirst, sickness or infirmities: and lastly, their continual rest from all labour and pains, and yet no darkness of the night; for, they shall keep a Sabbath from week to week, and from month to month, Esa. 66.23. and the Lord shall be a perpetual light unto them. 2. They shall have added unto their joy, Reu. 21.25. riches; for, be not there wonderful riches, think you, where the very Pavements shall be of Gold? chap. 2.26. etc. where the riches of all the Gentiles shall be brought in to them. 3. Unto their riches, shall be added glory; therefore it is called a crown of glory, reign over nations, our bodies shall shine as the Sun, and be like the glorious body of jesus christ. Phillip 3.21. 4. Our happiness shall exceed for all these, even as the glory of the Sun exceedeth all the rest of the Stars; and the glory of Kings, all the rest of their subjects; for this life shall be unto us a Kingdom: and hence it is that the Prophet saith, The eye hath not seen, nor the ear heard, any other God, that doth so to him, that waiteth for him. Esa. 64.4. 5. Our happiness shall be absolute, uniform, and entire, not mixed, as all worldly happiness is, pleasure having irksomeness abundance having wants, glory and honour, accompanied with shame and ignominy: but in this life, Revel. 7. Esa. 65 19 All tears shall be wiped from our eyes, we shall sorrow, nor grieve no more, our delight shall ever be fullness of joy. 6. These things shall not be by intermission and fits, but continually, yesterday, and today the same: as the damned in hell can have no remission of their pains, so shall the saved in heaven have no diminution of their joys, but as they that live, shall not sometime be dead, and sometime living, no more shall they that live the everlasting life, be sometime in pleasures, and sometime without, for their life is pleasure, riches, and glory. Prou. 16.4. Lastly, all this shallbe for ever and ever, for fare more thousands of years, than the Sea hath drops of water, the earth hath spires of grass, and all men hairs upon their heads, and so beginning again circularly without end. For herein is God perfectly glorified and the wicked are fully judged, which is the last end of all God's works, according to that, He made all things for his glory, and the wicked for the day of judgement. For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ever, doth some time set forth no more, but a certain large time, at the last to be ended, as the time of the Mosaical Law, or the time of this world's continuance: for thus it is said of ceremonies, ye shall observe these things for ever; and of the earth, Eccl. 1.4. It standeth for ever: yet when it is said, that the life ●o come shall last for ever, the meaning is, as the Lord liveth for ever, unto whose days infinite millions of years can put none end, for death is swallowed up of life, all cause of death is taken away, and so never, never can this life cease, but still, still remaineth simply without respect unto any period of time, The life everlasting. 1. Duty. Carefully to fly such sins, as are threatened with death. 1 Cor. 5, 9, 10. For the duties of this faith The first is, carefully to break off all those sins, the doers of which are expressly threatened, that they shall never enter into the Kingdom of Heaven. Such are named to be fornication, adultery, Idolatry, buggery, wantonness, thieving, covetousness, drunkenness, railing, extortion, for such, saith S. Paul, shall not inherit the Kingdom of God. Gal. 5.19.20. Vers. 21. In another place, he reckoneth up the same sins again, and further addeth, witchcraft hatred, debate, wrath, seditions, heresies, envy, murder and gluttony, of which (saith he) I tell you before, as I also told you before, that they which do such things shall not inherit the Kingdom of God. Math. 25. Reuel. 22.15. And our Saviour Christ further numbereth unmercifulness to the poor, and the holy Ghost, by john the Divine, enchanters, liars and dogs, meaning contemners and neglecters of holy things, of whom he saith, That they shall be without the gate of the City. 1 King. 1. Wherefore let us all with one accord, be at enmity with these vices, and watch over our hearts and ways, that we commit them not. When Shimei was threatened by Solomon, saying, Whensoever thou shalt go over the brook Kedron, thou shalt dye the death; what else could he expect, though under so merciful a King's government, but death, when he should transgress? as he found it to his cost, so what other thing can we expect, if we live in any of these, or other grievous and heinous sins; concerning which the Lord hath said, if thou do these, thou shalt not enter into life, but to be shut out indeed at the latter day? jerusalem, in which we look to live, is above, our souls must fly unto it; to use the words of the Prophet, Esa. as Doves unto the windows: but sin is an heavy clog, and presseth down, if we think to be rid of it at leisure, when we list, we are deceived, for it hangeth on fast: Heb. 12.1. how then can we hope to get thither, unless we do lighten ourselves hereof? All our faith is vanity, our profession is deceit, and instead of this endless life, our end will be miserable death. 2. Duty. To enter the way of life. The second duty is, to strive to enter, and to walk on in the way, that leadeth to everlasting life, and never to go out of it to our dying day, and this is the way of good works which God hath appointed that we should walk in them. Eph. 2.10. joh. 5.29. They that have done good shall enter into life, they that have done evil, into condemnation. Reuel. 22.14. Blessed are they that do his Commandments, that their right may be in the tree of life, and that they may enter in by the gate of the City. Though it be a strait and narrow way, and there be few that find it, most men go the contrary way; yet if thou wilt enter into life, thou must keep the commandments. Math. 7.14. Wherefore go not with the multitude which be in the broad way; but embrace the counsel of Christ: Strive to enter in at the strait gate: and that whilst thou hast time. Will any man, being in a strange Country, return to his home, and yet not take the right way thither? And will any man then being in the Country of this world, come to his home in Heaven, and not take the right way? How is it then, that we hope to come to eternal life, and yet refuse to take the way thither? yea, to hearken to the guides, or to be led by them, whom the Lord hath appointed to be a direction unto us? For never more guides in every corner, pointing and haling men, as it were, to the right way, yet never were they so little regarded, which bringeth our profession into a suspicion amongst the enemies, as teaching good works to be needless unto life; but they shall answer for it, who are an occasion of this blasphemy. 3. Duty. To remember everlasting life in all tro●bles. The third duty is, to use the remembrance of eternal life, as a salve against all sores, as a cordial to comfort our hearts against our greatest heaviness. Are we in misery, in poverty, in pangs, in disgrace, in danger, in the midst of continual crosses? What are all these to dismay us? the Lord hath provided an excellent estate for us ever enduring, our suffering of these things is but momentany: the Lord hath assured his servants, of Heaven, and of Crowns of glory, how can he then but give us deliverance from these things, & supply our temporal wants in his good time? Nay, which is more, the Lord hath sweetened the bitter pills of the troubles of this world, by working through them the health of the soul, by making them means of further assurance, that we are his children, and that he is our Father, and by leading us through them, as through the right way unto the everlasting life. 1. Cor. 11.28. Heb. 18. jam. 1. If a beggar might have twenty pounds for travelling in the wet and cold one night, or for some few stripes to be given unto him with a rod, he would not be much grieved hereat: no more would we at our crosses, if we had faith to be assured, that instead of these we shall have an other day so great glory, and the less would we murmur at it, because our stripes be upon us worthily: as if a poor prisoner that had deserved death, should be set free, and rewarded with a great sum of money, for willingly submitting himself unto some light chastisement. Rom. 5.1. Let us therefore, not only be content to bear our crosses, but with the Apostle, through faith, rejoice in our tribulations, and praise the Lord for them, as job did, saying, job. 1. 4. Duty. To pray for the ●astening of glory. The Lord giveth, and the Lord taketh away, blessed be the name of the Lord. The fourth duty is to pray, that this time might be hastened, 4. Duty. To pray for the hastening of glory. wherein we shall enter into life, and even to rejoice when we see it approach to any of us in particular: because it will be so happy a change for us, of mortal for immortal, of weakness for strength, of dishonour for glory: and (as one dying said) of tin for silver, of copper for gold. We must learn therefore to be like unto the Brides which saith, Come; Revel: 22.17 Vers: 20 2. Cor. 5.1 and unto St. john, who when he had had some sight of these things, said, Even so come Lord jesus. We sigh, saith Paul, desiring to be clothed upon: that is to go out of this clay house, and to ascend to our house in heaven. What faith have they then, that by the course of nature, or by the danger of sickness, being brought almost home to this house, desire to be fare away from it again? How unseemly a speech is it in old men to say, I would I were young again? how lamentable a fear in sick men, to hear that they shall die? let us be more strengthened in these things, that at our departing hence we may truly believe and have everlasting life. Standing up at the Creed. There be two circumstances further used, in the rehearsing of these Articles, the first is the rising and standing up, which is a ceremony neither vain, nor superstitious, as some suppose, but they think amiss, that more reverence is hereby done to the Creed, which is no Scripture, then to the written word of God. For first of all, it is not vain, because it serveth to testify our consent to the points rehearsed, and is a silent confession of the same faith, by all the Congregation, as in the time of prayer all kneel, by this gesture, manifesting their consent with the Minister in this heavenly action. In other duties done at Church in public, there is not the like reason of following the Minister in his gesture, whether he readeth, expoundeth, or preacheth, because that in all these, the Hearers are Patients, and he only an Agent. Read more of this above, at the end of the fift Question. Whereto may also be added, that this gesture of standing upright is the most suitable and convenient, as being the posture of soldiers, and champions ready to fight unto the death for that faith which they then proclaim by recital. Amen, Why added. The second circumstance is, the addition of this word Amen; signifying verily, or certainly, or undoubtedly. It is added, 1. To show that we do not in word only believe these things, but from our very hearts. 2. Not waveringly, but certainly, and without doubting. 3. Not as though it were in our power, as if we were secure for our firm and steadfast belief of these things, but earnestly craving this faith at the hands of God, and thus it is as much, as So be it. The abuse of the Creed. All which shows the wonderful abuse of this Creed; first, first, amongst heretics, which say these words with their mouths, but the contrary in their hearts: some denying belief in the Son of God, for that they hold him to be mere man, and God only in name, as Princes are called Gods upon earth, as the Arians: Some in the Holy Ghost, as the Macedonians, for that they affirm him to be servant, and inferior to the Father & Son: some deny belief in the holy Trinity, for that they believe only in one God, holding the distinction of persons, a monstrous fiction of man; as the Anttrinitaries. And some again denying Christ's body's real being in heaven, because they hold it to be present in every Mass: his Office of mediation sitting at the right hand of God, because they appoint other Mediators to commend us unto God: and the belief of the remission of sins, with the life everlasting, because they teach doubting till the last gasp. The Creed abused by the Papists. 1. Cor. 13.13 Secondly, this Creed is further abused amongst the Papists, because when they pretend to make a confession of their faith, they do only confess their hope, which is a distinct thing from faith, according to the Apostle, There remain these three things, Faith, Hope, and Love: Now, besides that they teach Faith to be a believing in general of all the Scriptures to be true, they make it to be all one with hope through the mercy of God of being saved. Thirdly, it is further abused by all infidell-like Christians, which say with their mouths, I believe in God, etc. But like Parrots, not regarding, what they say, not considering the fearful estate of such as want this faith, what obedient, and godly living is required to have comfort in this faith, & how scandalous professors hereof shall be barred out of eternal life, even as they that never knew how to rehearse this confession at all. They also which imagine faith to be in their own power, and therefore neglect to pray for it, when the Apostles themselves prayed, Lord increase our Faith. So many as be faithful indeed, let us be otherwise minded, believing all these things in heart without doubting, studying above all things to be more and more confirmed herein by godly living, and ever hearty praying, Lord give faith where it is wanting, and where it is, increase our faith more and more. And thus by the grace of God have we finished our commentary upon the first part of the Catechism, concerning the things to be believed, and maintained to the death, that we may come to life. The end of the Creed. Of the Commandments. Quest. THou saidst, that thou wert bound to keep the Commandments of Almighty God: Which be they. Answ. God spoke these words and said, I am the Lord, thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have none other Gods but me. Thou shalt not make to thyself any graved Image, nor the likeness of any thing that is in the heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them, for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me, and show mercy unto thousands, of them that love me, and keep my Commandments. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless, that taketh his name in vain. Remember that thou keep holy the Sabbath day. Six days shalt thou labour and do all that thou hast to do, but the seventh is the Sabbath of the Lord thy God: in it thou shalt do no manner of work: thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, thy cattle, nor the stranger, that is within thy gates. For in six days the Lord made heaven, and earth, the sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the seventh day, and hallowed it. Honour, thy Father, and thy Mother, that thy days may be long in the land which the Lord thy God giveth thee. Thou shalt do no murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his Ox, nor his Ass, nor any thing that is his. Qu●st How many things dost thou learn out of these commandments? Answ. Two things: My duty towards God, and my duty towards my neighbour. Explan. Before that we come to show in particular, where these duties are set down, it will not be amiss to speak some things in general by way of preface or introduction to the commandments. The time of the law giving. First, of the time when these commandments were given, and this was about two thousaods and five hundreth years after the Creation: not that they were left all this time without a law, (for there was a law written in men's hearts by the pen of nature) but to make that more plain, which by the corruption of nature was become very dim and much defaced. That there was a law even before these commandments given, the Apostle showeth, where he saith; that the Gentiles not having the law are a law unto themselves, which show the effect of the law written in their hearts, etc. so that, as long as men have been, there hath also been a law, although not expressed in words, yet written in the heart. The knowledge of the law before it was written. Wherefore if it be well observed, we shall find, that even before the giving of the law, all these precepts were known and acknowledged. Gen 17.1. The first Commandment was known to Abraham, when as almost in so many words the Lord said unto him, I am God all-sufficient, stand before me and be upright: and there were no false Gods brought into the world before the flood. Clemens Alexandrinus, Clem. Alex. ●●. 1. Strom. a learned Father showeth, that Bacchus, a great God amongst the heathen, was made a God 604 years after Moses, and so most of the Gods of the Grecians: he showeth further, how the chiefest God of all jupiter, was made by one Phydias, and the chiefest Goddess juno, by Euclides, Orat. Hortat. ad Gent. and that Socrates, Plato, Xenophon, Cleanthes, Pythagoras, the ancientest Philosophers, and that Aratus, Hesiod, Eurypides, and Orpheus the ancientest Poets acknowledged but one God. Gen 35 2. The second commandment was known unto jaacob: for he purged his house from Idols, when he was to build an Altar in Bethel, acknowledging hereby, that this was a corruption, that the true God would be offended at; yea, heathen men themselves did see by the light of nature, that it was a gross thing to represent God by an Image, Euseb. de praepar. Euang. lib. 9 cap 3. Jbid. as Numa an Emperor sometime in Rome who forbade the use of any Image, because he held it a wicked thing, that things so incomparable excellent, should be set forth by base matters: and Plato an excellent Philosopher, did so agree with Moses herein, that he was said of Numenius a Pythagorean to be none other, but Moses speaking in the Attic tongue. Gen 21.23. The third Commandment, touching the right use of God's name, both Abraham seemeth to have known well, when he swore by the true God unto Abimelech, to confirm his league, and jacob when he swore unto Laban, Gen. 31.53. by the fear of his father Isaac. And the very heathen Ephesians, who were led only by the light of nature, shown how odious a thing they held it, that the name of their gods should be blasphemed, when suspecting such a matter in Paul, Acts 19.34. and in his companions, they grew to such an uproar, and cried out so long, the greatness of their goddess Diana. Gen. 2.2.3. The fourth Commandment is recorded to have been given in Paradise: for the seventh day, saith Moses, GOD rested, so he blessed and sanctified it, because that in it he had rested from all his works, which he had created and made. Gen. 28.2. The fifth Commandment: jacob shown in his practice, when he followed his parent's direction in taking a wife, herein giving an instance of his obedience unto them: and the children of jaacob at his command going down into Egypt to buy food for him, and being so careful to give him contentment in the return of his son Benjamin: and joseph nourishing him in Egypt in his old age, etc. The sixth command against murder was written in cain's conscience: for that made him to cry out after the murder of his brother Abel. Gen. 4 My sin is greater than I am able to bear, and whosoever shall find Cain shall kill him. Vers. 23.24 And Lamech from hence aggravateth his own case, when he had slain a man, for that he had this law not only written in his heart, but a warning in his great Grandfather Cain. And immediately after the flood, the Lord doth expressly set down: Gen. 9.6 Who so sheddeth man's blood, by man shall his blood be shed, for in the Image of God hath he made man. Gen. 39.9 The seventh command: was to be seen in josephs' heart, when being tempted by his mistress to adultery, he said, Shall I do this, and sin against God? in the other sons of jaacob, also, Gen. 34 when Dinah their sister had been defiled by Shechem, who do therefore put him to death. Gen 31.30 The eight Commandment Laban urgeth upon jaacob, saying; Though thou wentest thy way, because thou longedst to come to thy Father's house, yet why hast thou stolen away my Gods? unto which he answereth, acknowledging this to be so great a fault, as that he saith, Gen. 44.5 With whomsoever they be found, let him dye. And this was held to be so heinous a sin, as that Jacob's sons being charged by the steward, with josephs' silver cup stealing, yielded themselves upon the finding of it, with any of them, to become his bondmen. Gen. 20.9 The ninth Commandment, heathen Abimelech shown to be written in his heart, when he complained of Abraham's false testimony concerning his wife, of whom he had said, that she was his sister, Gen. 26.9 telling him, that he had done things, which ought not to be done: and Isaac is afterwards reproved by him also for the like faults. Lastly, for the tenth, so many as did know God aright, could not but acknowledge also, that it was a sin against his Majesty, to entertain evil motions in the mind, contrary to any of these Laws, because where these are, there cannot be the uprightness commanded unto Abraham, God cannot be honoured with the heart: and thus much of the first thing. The difference of the laws of God. Now we are to speak of the difference betwixt the Law of God, containing these Commandments, and other Laws given also by the Lord: for besides this Law, which is called Moral, there is another called judicial, and a third Ceremonial. The Moral is so called, because it is a perpetual rule of good manners, without the observation of which, the world cannot stand, or if it should stand, it would be but as a confused Chaos, and without form of a world. The judicial is so called, because as a statute-law, it setteth down with what judgements and censures men were to be censured, that did offend in special cases. The Ceremonial is so called, because it is altogether conversant about rites and ceremonies, showing what ceremonies were to be used by the church of God, and what not in his service. Esa. 1.12. 1. Sam: 15.22 Now, the difference betwixt these, standeth in many things. First, in that the moral Law was published, and written by God himself, so as that all the people did receive it from his mouth: but it was not so with the judicial and Ceremonial; for the Lord instructed Moses only herein, and the people received them from him, who wrote them down for them. 2. The Moral Law was first given, as most worthy, the other two afterwards, as not so much to be regarded, in respect of it: for when the Moral Law hath been neglected, and the other most diligently observed, the Lord hath been as much moved, as if no Law at all had been regarded, which may easily be gathered, both from that of the Prophet Esay; Bring no more oblations in vain, incense is an abomination unto me, etc. And from that of Samuel to Saul, Hath the Lord as great pleasure in offerings and sacrifices, as when the voice of the Lord is obeyed? behold, to obey is better than sacrifice, and to hearken, than the fat of rams: that is, to obey the Moral Law, fare exceedeth all ceremonies. And David hath the like saying in the Psalms, Do I eat bull's flesh, or drink the blood of goats? Psal 50 offer unto God praise, and pay thy vows unto him, etc. And I will have mercy saith Christ, and not sacrifice, with many more places to the same effect. The same also appeareth from the practice of corrupt man, which hath ever been most diligently to observe ceremonies, but most negligently the precepts of the moral Law: for our nature is set upon contraries, and therefore look what we should most carefully observe, that we most neglect; look what should be cared for in the second place, that we look unto in the first. Math 23. The pharisees tithed mint and cummin in the payment of their tithes, but let pass the weighty matters of the Law: and thus was it the manner of the jews ever to do. Wherewith say they in Mc●a, shall we come before the Lord? Mich. 6.6.7 Shall I come before him with offerings, and calves of a year old? will the Lord be pleased with thousands of rams, or ten thousand rivers of oil? And this is the manner of most men at this day, they are most strict in outward observances, but most remiss in the substance of godliness: in the very act of hearing, and prayer, not regarding that innocency, charity, and righteousness, which should accompany this outward devotion. 3. The ceremonial Law hath been oftentimes broken without sin: but the moral Law never without some special countermand from God, Gen. 22. Exod 12.36 as when Abraham was bidden to kill his son Isaac, when the Israelites were bidden to rob the Egyptians: yea even in these very cases the learnedst of the Schoolmen do by sound distinction maintain, that the law itself was not broken, no nor dispensed withal if we speak properly, but only the matter or object of the precept changed by God, & so the Israelits did not steal from, or defraud the Egyptians, but took their own, when God (who hath an absolute power to dispose of all these) had before by his command transferred the right and dominion of those rights from the possessors to the takers. So likewise did Abraham, in offering to kill his son upon God's command, no more break the Law then a Soldier, that at the command of the General, (who hath power of life and death) killeth his fellow Soldier. As for that act of circumcision, or sacrificing, Math. 12.5 by which our Saviour Christ saith, that the Priests break the Sabbath, it is not so to be understood, as though the Law were broken, being rightly understood, or as though the Lord went about to justify this, that a man might without sin break this command: but he speaketh of their strictness, showing their weakness in maintaining that it was against the Law, to do any work at all upon the Sabbath day: for that in this sense, their very Priests did continually break the Law. His intent then was, to show the right meaning of the command to be this, that they should do no manner work, except such, as was of present necessity, or helped to the sanctification of the Sabbath day. Now for the Ceremonial Law, that it might be omitted without sin, the Lord himself showeth, where he saith, I will not reprove thee for thy sacrifices, or burnt offerings, Psal. 50.8. that have not been continually before me: and for Circumcision, all the time of the people of Israel's being in the wilderness, for the space of forty years, their children were uncircumcised, and yet no sin imputed, and without doubt they failed in sundry other things also, joshua 5. Matth. 12. as the Priest did in giving David of the shewbread, which it was not lawful for the people to eat, and yet we do not find, that they were therefore reproved by any of the Prophets, howsoever it cannot be denied, but that when they presumed to alter any ceremony, they were grievously punished, Levit 10. as when the two sons of Aaron adventured to sacrifice with common fire, they were destroyed by fire coming from heaven: When Vzzah presumed to carry the Ark upon a Cart, and to stay it with his hands, (when as he ought not to have touched it, and it should have been borne upon men's shoulders) he was smitten with present death. All which I do not speak, to the end, 2. Sam. 6. that men should think that any of God's laws might lightly have been broken without offence, but that there being just cause, the ceremonial law was many times transgressed, and yet the transgressors remained blameless, which is not so with the Moral. 4 The Moral Law being neglected, maketh men (of how holy a sect, and profession soever) worse than Infidels, that are without all written laws, and yet observe the Law of Nature, according to the doctrine of the Apostle: Rom 2.26. Vers. 27. If thou be a transgressor of the Law, thy Circumcision is made uncircumcision: and shall not the uncircumcision, which is by Nature (if it keep the Law) condemn thee, which by letter and circumcision art a Transgressor of the Law? It maketh men worse than bruit Beasts, which have not a reasonable soul, according to that of the Prophet. The Ox knoweth his owner, Esay. 1.1. and the Ass his Master's Crib, but Israel hath not known me. It is not so with the ceremonial, that being neglected, maketh only worse, than the servants, and peculiar people of the Lord should be, and a confused multitude of altogether. 5. The ceremonial law was very chargeable and costly, the Altar could not be maintained without costs, the first borne could not be redeemed without manifold and deep costs, neither could there be an expiation of sin without costs and charges; so that it was burdensome unto the the people, and grievous to be borne: but the Moral Law putteth to no such busy multiplicity and encumbrance of cost, it requireth the right disposition of the heart, and then obedience in practice will easily follow. 6 The Moral Law engraven in Tables of stone, was kept in the Ark, which was a sign, that it should last perpetually, even as Heaven, the Throne of God, in the figure whereof it was put: for even in Heaven the Moral Law is observed, for which cause it is that we pray, that Gods will may be done in earth, as it is in Heaven. But it is not so with the other laws, these being to last only to the fulfilling of all by Christ. Reas. 1 The ceremonial Law ceased. For, first to speak of the Ceremonial Law, that was then without doubt to cease, even as there is no further use of a Candle, when the Sun is risen, of a picture, when the person is present; of the A. B. C. when the Grammar is taught. For the ceremonies of the old Testament had none other use, but a little, as they were able, to set forth Christ jesus, who was to shed his blood for our sins, as the blood of beasts was shed and sprinkled in the Tabernacle and Temple of the jews; to offer himself upon the Altar of the cross, as the beasts were offered there upon an Altar: to bear our sins, as the escape Goat did the sins of the jews especially, and so of the rest, according to which Saint john saith, joh. 1.17. The Law was given by Moses, but grace, and truth came by jesus Christ: and this may serve for a first reason of the abrogation of the Mosaical Ceremonies. Reas. 2 Secondly, the renting of the veil of the temple at Christ's suffering, and the destruction of the Temple not long after, (which could never since be built again) show the same. For all the time, that the ceremonial law was of force, God would not suffer it to be thus, but if for sin he did, he soon returned in mercy again, at the humiliation of his people; and restored these services. Reas. 3 Heb. 7.8.9. Thirdly, Christ was a new high Priest, after the order of Melchisedeck, who was greater, than Aaron, and therefore his order was to cease at the coming of this worthier, even as at the change of head officers amongst the Romans, the Dictator's ceased, when the Emperors came on. This argument the Apostle handleth learnedly, and at large to the Hebrews. Fourthly, Christ's coming made us to be of age, when as before men were children, and nothing differing from servants, as the Apostle reasoneth to the Galathians, saying: When we were children, we were in bondage, under the rudiments of the world, etc. Now such things as serve for the instruction of children, are of no further use, when they come to be men; & so is it with this law. 2. judicial Laws cease. Secondly, as for the judaical laws, some are willing to grant that those of them were to cease, which concerned some special civil customs of that people, the entailing of their Lands, the freedom of servants in the year of jubilee, and such like: but as for all those judicials, which upheld and backed any Moral Law, they would have them to be still in force, and to bind all Christians. Of those that lay this yoke upon us, I must crave pardon, and rather think, that all obligatory power of those Laws was to cease at the dissolution of the jews Commonwealth, in as much as those Laws were by special measure of circumstances squared and fitted to the nature of that people, as well in the Civil, as Ecclesiastical estate and government. Here I tread in reverend Master calvin's steps, Cal Instit. lib. 4. cap. 20. Sect. 16. who in his Institutions doth very sound determine this point, showing that it is neither necessary, nor expedient, that the Laws of other Nations should be the same that were prescribed unto the jews in punishments of crimes, even against the express Moral Law, Theft, Adultery, etc. But referring the agravation, or mitigation of such penalties to the nature and propensity of particular Nations, and to the necessities of diverse times and occasions. To the jews (saith he) God was peculiaris legislator; and, as a wise Lawmaker, ordained those Laws with a singular respect to that people: and so he there concludeth against foam more nice than wise impostures of those laws upon us; Quod iactatur a quibusdam fieri contumelium Legi Dei per Mosen Latae, quum, abrogatâ illâ, novae aliae illi preferuntur, vanissimum est. It is an idle conceit to think that it is any disrespect to God's Law delivered by M●ses, if other new laws be preferred before ti, and established in stead of it. To this authority of Caluin and others I may add this evident reason for the refuting of that motive, drawn from relation to the Moral Law. What Law of the judicials of the jews; nay, what Civil Law almost at all in any orderly Commonwealth throughout the world, tendeth not to the maintaining some Moral Law, and forwarding some duty concerning the lives, goods, chastity, good name, peace, and justice of, and among our neighbours? must therefore the Laws (I mean the just and honest laws) of all other Nations bind us? must the same penalties in ever several offence be currant through the world? Surely I know no Law for that. General equity is diversified by particular, and not only due punishments, but also offences are truly greater and lesser in variety of times, places and people, especially in those actions, which conserve the more remote parts and skirts of the Moral Law. What shall we say then? ate we Christians no more in duty tied to the judicials of Moses, then to the Positive Laws of the Persians, Lacedæmonians, or the Romans, made for the punishment of vice, and upholding of common honesty? I dare not in any wise say, or think so. These were devised by the light of Nature only, those suggested by immediate revelation from God, and therefore incomparably exceeding for eminent wisdom and justice. Nay, moreover, the judicials, howsoever they have not in themselves any obligatory power, or legal force to bind other Estates and Kingdoms; yet in regard of the general equity implied in them, they remain as a seasonable and conscionable direction unto Lawmakers now adays in Christian Commonwealths, where the nature of the people, and strong motives from experience doth not enforce another way. This exemplary direction, though it be less to be regarded in those provisions, which are most circumstantial and variable, as being fare off a kind to the Moral Law; yet me thinks, in the more essential and fundamental parts of the perpetual and universal Moral Law, the discreet imitation of God's positive Laws is very requisite, It pertaineth not to us private subjects to prescribe, but only to wish and mention with humility, what we conceive out of a good conscience. For my part, in my poor understanding, it many times grieveth me to think, how in our days the foul adulterer usually escapeth in a manner unpunished, and the pilfering cutpurse is trussed up on the cursed tree without redemption: whereas Gods positive Mosaical law strake fare deeper in the former, and in the later more gently, providing also in this a means of relief to the party wronged, by accumulated restitution. If any man be so presumptuous, as in this heinous crime of violating wedlock, to take Sanctuary in the new Testament, and to claim thence impunity for this impurity. I see not what ground of mitigation can be built upon that, which is by some alleged out of Saint john, john 8. how Christ dismissed the Woman taken in Adultery without punishment: for he was no Earthly judge, and did this only to take down the insolency of the proud Pharisees, which were greater, and more stiff sinners, than she was. Wherefore let us mourn for the impurity which is now adays in this case, and seek to the Lord for a redress herein, by moving the hearts of the higher powers to consider of it, and to fortify the law against so spreading, and dangerous an evil. The third thing to be further generally spoken of, is the difference betwixt the Law of the old Testament and the Gospel, Differences betwixt the old testament, and the new. which is of the new, and these do differ: 1. In the manifestation, the Law is known by the light of Nature, as hath been already showed, even before that it was solemnly given: but the Gospel is a mystery unto Nature, as Saint Paul calleth it, saying; Without all controversy, 1. Tim. 3.6. great is the mystery of godliness; it is a thing hidden from man's reason, yea, from the very Angels, according to that of Peter, 1. Pet. 1.12. Which the very Angels desire to behold: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifieth, prying into a thing over-veyled and hidden from sight. It was first revealed by God himself, after published by Angels, by Men, by Children, by Devils, and by dumb Idols. 2. The Law doth only show what is to be done, that God may be pleased, but here leaveth us, without instruction how to do it, because that way, which it setteth down is to us impossible: but the Gospel doth fully inform us, how this may be done, namely by jesus Christ who hath fulfilled all for us, and is made unto us believing in him, righteousness, as the Apostle teacheth: and so the one may rightly be termed, the Law of Faith, the other of works. 3. The Law is full of terrible threatenings, and without comfort in the promises thereof, because nothing is promised, but upon too hard conditions, Do this, and thou shalt live; it doth therefore only cast down, and wound with the wounds of deadly sin; Rom. 7. Gal. 2. by it none can be justified, or saved, according to the doctrine of the Apostle in sundry places: but the Gospel serveth to heal all our wounds, and to lift us up with comfort, for that it is full of sweet promises, flowing from God's mere grace and mercy, so that how unworthy soever we are, yet turning to the Lord by true repentance, we may be justified, and saved hereby. The law is therefore the letter that killeth, the Gospel is the spirit that giveth life. 2. Cor. 3.6. Gal. 3.24. Lastly, the Law is a Schoolmaster to bring us unto Christ, as the Apostle saith; for as without a Schoolmaster first had, and used for entrance in rudiments, children come not to the universities, so without the law we cannot be sufficiently taught to be preferred unto Christ, because we rest contented through ignorance in sin, wounded to the death, and yet not knowing, that we need to seek a remedy: but the Gospel admitteth us unto Christ, and incorporateth us into his body, it opneth the gate unto us, and giveth us entrance into his most stately palace of heaven. The Law is also a Schoolmaster, when we are come to Christ, ever checking and correcting us, when we walk not according to the strait rule thereof: but the Gospel upon our humiliation comforteth us, and assureth us, that all our aberrations, and going astray are remitted, so that there be an heart unfeignedly hating that evil which we do. Rom. 7. Now, as there be differences betwixt the Law and the Gospel, so there be some things, wherein they agree. The agreement of the old Testament and the new. Heb. ●. 1. Mat 3. 1. In the author, God; not, as the mad Manichees taught the bad God to be the author of the law, and the good God, the author of the Gospel: for the same God, which spoke by his Son jesus Christ in these last days, spoke also at diverse times, and in diverse manners in times past: he that said from heaven, this is my beloved Son, hear ye him, the same God spoke all these words, & said from heaven, I am thy Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage, etc. 2. They agree in the threatening of sin, and urging obedience unto the Lord in all things: but the Law urgeth it for fear, the Gospel for love, If ye love me keep my Commandments, the Law as the meritorious cause of life, the Gospel, as most necessary signs of the life of faith, and the way that God hath appointed us to walk in unto life, the Law giveth no hope in the case of swerving from the strict rule thereof, the Gospel giveth hope to the penitent, and where the like hope is given by the Prophets, they do rather play Evangelists, than Preachers of the Law. 3. They agree in this, that howsoever the Gospel giveth hope to the penitent, yet it denieth all hope to those that live, and die in transgression of the Law, for against such most common are the threatenings contained in the Gospel, They that do such things, Gal. 5.17. shall never inherit the Kingdom of Heaven. 4. They agree in this, that there is no contradiction betwixt them, but as they come from one, and the same spirit, so there is a sweet harmony & consent between them, the one only showeth, what God doth strictly require in his justice, the other, how his justice is satisfied, and yet his mercy to sinful man appeareth; the one saith, he that breaketh the Commandments shall die; the other saith, that because man through the weakness of his nature could not but break them, one man, that never broke any the least of them, died in the stead of sinful man, and thus freed him, that was the son of death, from death and damnation. 5. They agree in the Ministers of them both: for they of the Law were to be without blemish, their lips were to preserve knowledge, they were to live of their service, they were diverse sorts, both Priests & Leuits, they were watchmen, etc. so ought the ministers of the Gospel, they must be unblameable, apt to teach, they that preach the Gospel, are to live of the Gospel, 1. Tim 3. 1. Cor. 9.24. Ephes. 4.12. 2. Pet. 5.2. some are Doctors, some Pastors, etc. they are Pastors watching and keeping their flocks, as those, that must give accounts for them. And thus much of the third general. The manner how this law was given. Exod. 19.20. The next thing to be spoken of in general, is the manner how this Law was given, and that is described in the nineteenth, and twentieth of Exodus. 1. First, there was great preparation, three days together, the people were sanctified according to the manner of those times, by washings and purifyings, showing, both what need we have by prayer, and reading of the holy Scriptures (which may bring us from worldly to heavenly meditations) to prepare ourselves ever, before that we come to hear the Lord speaking unto us in the Ministry of his holy word: and also, how we must ever be more and more doing away, by the Spirit of Sanctification, the blots and blemishes of our natures, that we may be the fit to come into the presence of the Holiest. 2. Secondly, a strait charge was given, that neither man nor beast, under pain of death, should come near the Mount, whence the Law was to be delivered, but certain marks were set beyond which none might dare to pass: showing, as the Apostle hence noteth, 2. Cor. 3.6.7. Heb. 12.19. how glorious was the Law, now to be delivered, and, if such as passed the marks set them, were without mercy to die the death, that much more the transgressors of any of these precepts should die, and find no mercy. Heb. 12. 2●. Thirdly, the Lord descended with great terror, the Trumpet sounding, the earth shaking and Lightnings flying abroad, insomuch, as that the people are noted to have run away, and Moses himself to have said, I tremble and quake: showing, that the things here uttered, were grave and weighty, and to be received into the heart, with a fear of offending against them: and also, that when the time shall be, of calling the offenders to account, with what wonderful terror the Lord will then come against them. 4. Almighty God himself spoke all these words in the hearing of all the people; but when they were too weak to bear his words, and desired that the Lord would not speak any more (for so they should die) but promised obedience, if Moses should speak; two tables of stone were given unto him, written with Gods own finger, that he might carry them to the people, showing hereby, how stony-hard our hearts be, and that God's finger alone is able to imprint them there, his speech from Heaven must work in us a reverence of them, otherwise we shall all be too negligent of his Laws. 5. When Moses had broken these Tables through zeal (seeing how God was dishonoured in his absence; by golden Calves, which they had set up, and worshipped) the Lord bade him hue two other Tables, and therein he wrote all the words that were in the first: showing hereby, that man's heart by God's creation, had all the laws ready written in it, as the Tables prepared by God himself had, but the heart, which he had gotten unto himself by falling away from God, is without any letter hereof in effect, until that the Lord wrote them anew, as it was with the Tables prepared by Moses. 6. Lastly, when Moses had been long with the Lord, and came with these Laws unto the people, his face shone so, as they were not able to look upon him: for which cause he used a veil when he came unto them, and put it off, when he returned unto the Lord: showing hereby, as S. Paul noteth, 2. Cor 3.13. ●4. that the jews should not be able to see into the end of the Law, Christ jesus, until the vale of blindness and hardness of heart were taken away by the Lord, neither yet could any of the Gentiles, without the same his helping hand. There remaineth yet one thing more in general, and that is the use of this Law, in these times of the Gospel: The use of the Law in these times of the Gospel. for howsoever other Laws be done away, as hath been showed, yet this still ever remaineth, as it hath ever been in the heart, yea, even before man's fall. And this appeareth (now to use more proofs) from our often being urged unto an holy and new life, from the many caveats given against sin, and from the threatenings, that they which do such things, shall never enter into life, even in the new Testament. Ephes 4.24. For when the Apostle willeth us to put off the old man, and to put on the new, which after Christ jesus, is in holiness, to put of the works of darkness, Rom. 13. Levit. 11.44. and to put on the armour of light, what doth he else but revive the Law? Be ye holy, as I am holy, john 2.1. saith the Lord. When S. john saith, These things writ I unto you, james 2.10. that ye sinne not. And S. james, He that keepeth the whole Law, and yet saileth in one point, is guilty of all: what do they else, but preach the continuance of the Law? Deut. 5 32. Thou shalt keep all these Commandments, not declining to the right hand, nor to the left? Lastly, when all the writings of the new Testament are full of sweet promises to such, as constantly go forward in a Christian course of life, and that bring forth the fruits of the Spirit; but on the other side, full of terrible threatenings to the disobedient, and such, as bring forth the fruits of the flesh: what other thing do they tend unto, but to make another Deuteronomy, for that they repeat, as there it is repeated out of Leviticus? Levit. 26. Deut. 28. If thou shalt diligently observe all these laws, then shalt thou be blessed at home and abroad. etc. but if thou break them, Cursed shalt thou be in every thing that thou puttest thine hand unto. And to make it out of doubt, our Saviour Christ, when it was suspected, that he would give liberty from the Law, saith, I am not come to destroy the Law, Mat. 5.19. and the Prophets, but to fulfil them. But it will here be objected then, If it be thus, how can those places of the new Testament stand, where it is often said, We are not under the Law, Gal 4.18. Rom. 7. but under grace. Even as a woman, when her husband is dead, is freed from the law of her husband: so are we freed from the Law under the Gospel and Christ was made of a woman and made under the Law, Gal. 4.4. to free those that were under the Law; with many like places? What is all this to make a show only of liberty, we being still bound to keep the Law, as we were before Christ's coming? I answer, that most of these, and the like places, are to be understood of the ceremonial Law, against which, occasion was then daily offered to write, by reason of the jews, which were turned to the faith of Christ, and yet held it necessary to keep this law by circumcising, etc. there was little, or none occasion to write so earnestly about the disannulling of the Moral, but only to show, how unable it was to justify, for than Christ's coming had been needless. Let the Epistle to the Galathians be well looked over, and this will easily appear to be the Apostles scope there, for that he telleth them with wonderful vehemency: If ye be circumcised, Christ will profit you nothing: Gal. 5.2. and he maketh this the occasion of prosecuting this matter of immunity from the Law so earnestly, for that Peter being at Antioch, seemed to be too cold in this doctrine, when at the coming of the jews, he abstained from meats forbidden by the Ceremonial Law, for which he saith, that he reproved him to his face, for that justification before God was not thus attained, but hindered, Chap. 2.11. which is the only thing he laboureth in, throughout the residue of that Epistle. But it cannot be denied, but that some liberty also from the Moral Law, is here published, it will be worth the while therefore to see what this is. Liberty from the Law. Gal. 3.24. john 1.18. And first, this is in regard of the time, before Christ's coming we were under the law, as under our only schoolmaster to teach, and to direct us, but now we have another Schoolmaster Christ jesus, who came more lately out of the bosom of God the Father, to declare him and his ways unto us. Now both Moses the mediator of the Law, and Christ jesus teach one, and the same thing: only, as he that goeth from a country School to the University, changeth his Tutor, and is no more under him, that taught him in his younger years, but under another: so at the coming to Christ we are no more under the old tutor the Law; but under him, who doth deal more gently with us, teaching us more familiarly, helping us towards more perfection, and where we fail, pardoning, and forgiving us, and because of his merciful dealing, we are said, not to be under the Law, but under grace, and for this it is, that the Lord himself said, that the law and Prophets were until john. Heb 2.14. Secondly, in regard of the power, and authority of the Law being now put down, by exercising of which, it did tyrannize over men's consciences, and put them into a slavish fear, all their lives long, before Christ's coming: but now, having another master to admonish, to reprove, to threaten, and to correct us the laws threatenings need not to terrify us, it hath none authority over us, no more than a master, whose servant is dismissed, and gone from him, hath over the same servant: and for this cause is it, that the Apostle saith, Gal. 3 19 The Law was added, because of the transgressions, until the seed came. Matth. 11. Thirdly, in regard of the seasoning, which hath come to our hearts by God's Spirit ruling, and reigning in us: so as that the things of the Law, which were before difficult, hard and burdensome, are now become sweet, light, and easy, according to that of our Saviour, My yoke is easy, and burden light. And hence is it, that as an Apprentice, when his time is out, taketh the same, or greater pains in his Trade, than he did before, yet is a free man, although he serveth his old Master still, for it is a delight unto him so to do, especially remembering in what fear he was before, but now without fear, how rigorously compelled unto his task, but now doing it voluntarily, and by reason of his rudeness, and ignorance how hard it was, but now by reason of his experience, how easy: so our time of Apprenticeship to the Law being as it were out, at the sending of God's Spirit unto us, we are free from it, though we do still the things of the Law, for that neither fear leadeth us thereunto, not rudeness maketh it hard, but God's Spirit leadeth us, and fitteth our hearts so unto them, as that all things become delightful and easy. And this is the meaning of the Apostle, when he saith: Such as are led by the Spirit, Gal. 5.18. are not under the Law: and when in another place he saith, 1. Tim. 1.9. The Law is not given to the righteous, but to the lawless and disobedient. Rom. 8.1. Fourthly, in regard of condemnation the law's curse. Without Christ, all are under heavy plagues and punishments, denounced in the law against the transgressors: but Christ coming, hath set all such as believe in his name, free here-from, according to that, There is no condemnation to such, as are in Christ jesus: and again, he hath delivered us from the curse, being made a curse for us. Without Christ, Gal 3.13. 2. Cor. 8. do what we could, we should still have been untoward and wicked servants, and accursed; but through Christ our will is accepted, and we are delivered. And thus ye see, how there is freedom from the Law, and yet the Law continueth. Wherefore, neither the licentious Antinomis, nor the fantastical Anabaptists, are to be heard, which deny all use of the Law under the Gospel, and maintain, that the motions of the mind only, which they call Revelations, are to be followed: Neither are we to account otherwise of that new invention, then false and fantastical, and flowing merely from idle fantastict brains, which teacheth the freedom from the Law, to be the Gentile freedom, unto whom it was never given, but only to the Israelites, neither doth belong unto them, but only so fare forth, as it agreeth with the Law of nature, and is explained in the Gospel. This is new, because all antiquity was ignorant of it: Tertullian knew it not, for otherwise he would not have taught, as he did, that God gave Moses his Law to all men, and not to the jews only: that reverend Father Athanasius was ignorant of it; Lib. adversus Jud. prop. 2. for otherwise he would not have taught, that the Law was not brought in for the jews sake only, neither were the Prophets sent only to them, but were appointed to this, Athan. de Lege. & Euang. that they should be Masters and Pedagogues to the whole world, and that they might be accounted a public and holy school, as well in those things that belong to the knowledge of God, as to the discipline of the soul. And the like may be said of all other Ancients, witness their continual labouring to commend Moses, and to magnify his writings, that they might breed a reverend opinion hereof, in the unbelievers. Wherefore this is a new device, and as it is new, so is it dangerous many ways and to be taken heed of. Let us then knowing the truth, cleave unto it, knowing that Christ hath given no liberty to sin against the Law, in the smallest things; let us still walk as strictly, in regard of the Law, as if we had no liberty at all therefrom, that thus we may be answerable to our times of freedom by Christ jesus, and being led by the Spirit, have comfort, that we are not, neither shall ever be under the curse and condemnation of the Law: from which, thou Lord, finally deliver us. Amen. Having been long enough already in the generalities touching the Law, we are now to proceed unto particulars. Quest. 51. How many Commandments be there? and how are they divided? Answ. There be ten, which are divided into two Tables. Explan. This number of the Commandments, as also the division, was made by God himself, who gave them written, as hath been already showed, in two Tables of stone, to his servant Moses, The Commandments divided into two Tables. and herein therefore do all Writers agree, both ancient and modern, both Protestant and Popish, the only difference is about the right distinction of these Commandments. For some have placed five in either Table, as the jews, Philo and josephus, learned Writers amongst them: Some have placed three in the first Table, and seven in the second, as sometime Augustine did, to express the mystery of the Trinity: but the Papists do it at this day, to defend their Idolatry, and yet to keep the number of ten, they divide the last Commandment into two; and so do the Lutherans. Some again divide them by four in the first Table, and six in the latter, as almost all ancient Greek fathers, Athanatius, Origen, Gregorius, Nazianzenus, Chrysostomus, etc. and some Latins, as elsewhere, Augustine, Hierom, Ambrose, Sulpitius, etc. But this controversy might soon be ended, if men would bring their religion to God's Law, and not God's Law to their religion, as they of the Roman Church do. For if the first table be the first and greatest Commandment of the Law, teaching us to love the Lord with all our heart; and the second be like unto it, teaching our duty towards our neighbour, how we should love him, as ourselves, as Christ himself hath taught, than it is without doubt, that all which teach the love of God, belong to the first; and all which teach our duty towards our neighbour, belong to the second Table. Which being so, and four distinct things given in charge, touching the love of God; and six touching our neighbour, and no more, how can the distinction fitly be otherwise made, but into four and six? Again, let the last Commandment be well considered, and it will easily appear to be but one, even all that, which forbiddeth coveting, both because it toucheth but one thing only, and is again repeated in a different order, in the book of Deuteronomy, Thou shalt not covet thy neighbour's wife, Deut. 5.21. thou shalt not covet thy neighbour's house; whereas in Exodus it is, Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife. Which would not have been, if it had been two distinct Commandments: but as all the rest, so these in their repetition, would have kept their proper places. Quest. 52. In which Table do you learn your duty towards God? Answ. In the first: containing the four former Commandments. Quest. What is your duty toward God? Answ. My duty towards God, is to believe in him, to fear him, and to love him with all my heart, with all my strength, and with all my might: to worship him, to give him thanks, to put my whole trust in him, to call upon him, to honour his holy name, and his word, and to serve him truly all the days of my life. Our duty towards God in the ●●●wer first Commandments. Explan. This is in general the content of the Commandments of the first table, and is thus without further distinction set down, having respect unto young children, with whom it is well, if some good things in general be put into them, as they are able to bear, and with such brevity, these things could not better have been couched together. The first words express the first Commandment, of having the Lord for our God; for this is to believe in him, to love him, to fear him, and to pray unto him, the second is expressed in the next words, to worship him, and to give him thanks, it being the duty of this Commandment purely to do the parts of his worship: the third is expressed in the words following: to honour his holy name, and his word, it being the main matter specially pointed at there, that in all things God's name and his Word be glorified: and the fourth, of keeping holy the Sabbath, and then devoutly serving God, in the duties by him appointed, is expressed in the last words: and to serve him truly all the days of my life: as will appear more plainly in the larger opening of every of these Commandments, as here followeth. Quest. 53. How many be the parts of every of the Commandments of the first Table? Answ. Two, the Commandment itself, and the reason thereof. Explan. Before that we come to the particular handling of each Commandment, two things are further to be premised, first, certain rules are to be laid down, tending to the better understanding of them: and then is to be showed the singularity of these Commandments concerning God, above those that concern our neighbour. Rule 1. Rules for expounding the Commandments. First for the Rules, one is this: Every affirmative commanmandement includeth his negative, and the negative the affirmative: as for example, the third commandment is negative. Thou shalt not take the name of the Lord in vain, now it containeth also the affirmative, thou shalt honour the name of the Lord, and so of the rest: and this is plain, from sundry places thus expounding them. The fourth Commandment expoundeth itself thus, when the Lord unto the affirmative, Keep holy the Sabbath day, addeth the negative. Thou shalt do no manner of work therein. The fifth is thus expounded, where it is said: He that curseth Father or Mother, or that is disobedient unto them, shall be brought forth, and stoned to death, and generally the commandments of the second Table being all negative, but one, are thus expounded of our Saviour Christ, saying the second is this, Thou shalt love thy neighbour, as thyself. Rule 2. The second rule is this; Every negative commandment doth bind always, and unto all times: every affirmative doth only bind always, but not unto all times also, as for example: Thou shalt not have no other Gods but me: the affirmative of having the Lord for our God doth bind always, so that he sinneth; whosoever at any time denieth the Lord in his heart, or doth contrary to the fear or love of God: but he sinneth not, that doth not actually exercise these affections at all times, because that a man sometime sleepeth, sometime through the violence of diseases looseth the use of his reasonable soul, many times also is possessed with vehement thoughts which employ the mind another way; and lastly, occasions are not at all times offered to try our hearts. The fourth Commandment in the affirmative hath, Remember that thou keep holy the Sabbath day: against this he sinneth, whosoever doth break the Sabbath: but he sinneth not, that doth not keep it at all times, and parcels of times, because the weakness of our natures requireth some rest and pause, at what time we cannot be busied in holy exercises. The like is to be said of honouring our parents etc. But come to negative Commandments, and you shall see, that whosoever ceaseth from observing them at any time, is a sinner; for example; Thou shalt do no murder, is a negative command: and so is, Thou shalt not commit adultery: if any man then shall murder at any time, or be adulterous, whether he be drunken or sober, angry or quiet, tempted or not, in whatsoever place, time or occasion, he is a transgressor, and this distinction is set forth amongst, Schoolmen, by the terms of semper and ad semper. The third Rule is this: Rule. 3. Every commandment forbidding any sin, doth not only forbid the sin named, but all sins of the same rank also, and all occasions of the same; and the main sin only is named, to make the branches the more odious, as being of the same nature before the Lord. Thus Christ himself interpreteth the sixth, seaventh, and third commandments, where reproving the Pharisees doctrine, Math. 5. only forbidding murder, and the act of adultery, and false swearing by Gods holy name, he teacheth, that even unadvised anger is a sin, and to look upon a woman to lust after her is adultery, and to swear any oath at all in ordinary communication, is from the Devil, by which we may gather how we are to understand the other commandments also. The fourth rule is this: Rule. 4. The Commandments of the first table are absolutely to be kept, and for themselves, the other of the second table are to be kept for the first. For, if any man shall observe this, Thou shalt have none other Gods but me. Thou shalt not make any graved Image, etc. or thou shalt not take the name of the Lord in vain, in mere obedience to the King's Laws, or thereby to please holy men, who do spit at the workers of such abominations, and not through an immediate reverence of that heavenly majesty which hath commanded, that man's obedience is none obedience, his keeping of these laws is no keeping of them, because the main thing here intended is neglected, viz. the setting up of God in our hearts above all, and that which is most abhorred, is practised, viz. the fear of God taught by the precepts of men. Esa 29.13. And on the other side, who so shall observe these laws, Thou shalt not kill, Thou shalt not steal, etc. without being moved hereunto through a conscience of the first table, commending the love of God unto us, and the love of man for God's cause, after whose Image he is made: his keeping also is no keeping of the law, because the praise of men is the mark, at which he aimeth, or else, that he may be dealt friendly withal again, and thus did the very Pharisees and Publicans. Math. 6. Math. 5. He only loveth his neighbour aright, which maketh the love of God the fountain and beginning of his love to his neighbour. Rule. 5. The fift Rule is this. Howsoever the least commandment is not so small, but the breach thereof deserveth death; yet the breaches of some commandments are greater, and more heinous, then of others. Thus to break the commandments of the first Table is in itself simply more heinous, and this sin shall have a more grievous punishment in hell than sins against the second table. For Sodom and Gomorrah, saith Christ unto the jews, Math 11. shall rise up against you, and condemn you: because their sin in refusing and denying their God and Saviour was greater than all the sins, though most loud crying of that people. And for this is it, that the main sins against every precept of the first Table were censured with death, but it is not so with all those of the second Table. Yet do I not so rigorously press this rule, as to infer, that the least sin against the first Table, must needs be more heinous than the greatest against the second, which hath been rashly concluded by some. Can any Christian persuade me that I commit a more damnable sin in being overtaken with a nap at a long Sermon, or coming once late to Church, then if I had murdered my own Father? Let me be thrown out of a window if I think that. Eutychus, Act. 20.9 sinned more grievously than Cain, Gen. 4 8. In gathering a proportion between one sin and another, all respect is not to be had to the object against whom the offence is done, but regard must be had also of the kind of the action committed, of the malice or infirmity of the committer, etc. These be sometime so superlative, that they overbalance the general respect to the object. The comparison therefore between the two Tables, is, to receive modification and moderation by restraints, as caeteris paribus, or where there is not overmuch imparity otherwise, in eodem gradu aut specie, wherein affections, intentions, malices, presumptions, infirmities, neglects, etc. are to be counterbalanced among themselves and one against another. The sixth Rule is this, there is so near a relation betwixt all the commandments of the moral law, Rule. 6. that whosoever observeth all, failing only in one point, is guilty of all, because, as S. james teacheth, there is one, and the same, the Author of them all. And hence it is, that, Of two evils, jam. 2. ●0. being mala culpae not penae, not the lesser, but neither is to be chosen. And hitherto of the first thing: now followeth the second, Rule. 2. Of the singularity of these Commandments. of the singularity of these commandments, which is in this, that every of these four hath both the commandment, and the reason, which is plain in the three latter, and is only called in question in the former, because it is not placed, as a reason, but as a preface to all the commandments, before any charge given. Whence it is, The first commandment hath a special reason. that some have made it a general preparative persuading to the obedience of all these laws. But it will appear I take it to be a special reason of the first also, and more properly belonging unto it, if we consider, first that the other three being subordinate, have their special reasons, and much more than should, this being chiefest, and ground of all. Secondly, the identity of the reason here used, and in the second, I am the Lord thy God, and I the Lord thy God am a jealous God, both being alike fit to strike terror into the offenders, as the precepts are alike, the one forbidding inward, the other outward Idolatry, so that, if this of the first be made only general, for the same cause may that of the second, and neither shall have their special reason. Thirdly, if it be further considered, how this reason doth specially fit the precept, I am the Lord, therefore thou shalt acknowledge me and none other, I brought thee out of the Land of Egypt, etc. therefore thou shalt be ungrateful, if thou deny me, or join any fellows with me. Quest. 54. In which words is the first Commandment contained, and in which is the reason? Answ. The Commandemennt is in these words, Thou shalt have none other Gods but me. The reason in these, I am the Lord thy God, which hath brought thee out of the Land of Egypt, out of the house of bondage. Quest. 55. What are we here commanded? Answ. To have the Lord for our God, which is to love him above all, to fear him above all, to put our whole trust, and confidence in him, and to make our prayers unto him alone. The manner observed in handling the Commandments. Explan. The method which I intent generally to follow in opening the commandments, is first to handle the commandment itself, and then the reason, and in every commandment these two parts, the duty enjoined, and vice forbidden, where the commandment is affirmative, and contrariwise, first the vice forbidden, and then the duty, when it is negative. This first commandment is mixed, or compounded of both, thou shalt have me for thy God, and none other. 1. Duty Enjoined. Touching the duty it is to have, and to set up in our hearts and practices, the Lord jehovah, who only reigneth in Heaven and in earth, for our God, which is the main and principal scope of the whole Law: even as the main duty of a Subject towards his Prince, is to acknowledge him, and to swear allegiance unto him, which if it be not, what will all other Laws and Statutes avail? What likelihood is there of being contained in obedience in other things? Surely, none at all; but that the person which is unconformable in the first, will live like a disorderly rioter, and dangerous Traitor. So if we refuse to set up the true God in our hearts, which is our vowing allegiance, what other account can the Lord make of us, but as of a company of Outlaws, and unworthy to live in the Commonwealth of his Church, and to be fellow-Citizens with his Saints. Now the Lord is not then acknowledged, this duty is not then performed, when we make profession in word, and outwardly of serving the true God, but when we love him in the highest degree, when we fear him, trust in him, and seek unto him, in all our necessities. Wherefore Almighty God, in commenting upon this precept, in other places of his holy Word, hath showed expressly how earnestly he requireth all these things. 1 Duty, To love God. First for love, he urgeth it with such a Preface, and straineth himself to so many varieties in pressing it, as if he would make known, that all else were nothing without it; Hear, O Israel, Deut. 6.3. (saith he by his servant Moses) and take heed to do it, that it may go well with thee, and that thou mayst increase mightily, etc. And again, Hear, O Israel, the Lord is God only, Verse 4. Verse 5. & thou shalt love the Lord thy God, with all thine heart, with all thy soul, and with all thy might. 2. For fear, he calleth for it by his Prophet, 2. Duty. To fear God. Mal. 1.6. as they would have him to account them for his servants and children, If I be a father, where is mine honour? if I be a master, where is my fear? saith the Lord of Hosts. And our Saviour Christ so preferreth this fear, as he putteth down all fear of great ones in this world, in regard of it, saying: Fear not him, which can kill the body, but is not able to kill the soul: but fear him, Math. 10.28. who is able to destroy both body and soul in hell. 3. For trust and confidence, 3. Duty. To trust in God Psal. 20 8. Psal. 125. they which trust in other things, either men or horses, strength or wit, shall be confounded, only he that putteth his trust in the Lord, shall stand steadfastly: he shall be as Mount Zion, that can never be moved. Wherefore all other trust is straightly forbidden, and this alone every where commanded, as being a most mighty and strong arm and tower. 4. For seeking to the Lord by prayer, 4. Duty. To seek unto him by Prayer. Psal. 50 14. which is also an action of the heart, the lifting up of the soul: we are both directed unto him, saying, Call upon me in the time of trouble, and I will hear and deliver you: and unto him only, where it is said, Thou shalt worwip the Lord thy God, Deut. 6.13. and him only shalt thou serve. And by the examples of holy men, mentioned in the Scripture, of which not one is to be found negligent in this duty, not one that did the Lord this dishonour, to make the lifting up of his heart common to any other Saint or Angel. And truly there is great reason, that we should thus set up the Lord in our affections. For who is to be found so worthy of love as he, jam. 1.17. seeing that he is our maker, and every good gift, and every perfect gift cometh down from him the Father of lights: and if excess of love require the like in those, who are thus affected: then the very love of God towards us, if there were none other motive may constrain us to this excess of love towards his Majesty. Rom. 5. Psal. 10.3 For he loved us, yet being enemies, he loveth us with that love with which Parents do love their dear children, Esa. yea with greater than tenderhearted mothers; for though they should forget their children, the fruit of their own wombs, yet God will not forget his people. Who so mighty as the Lord God Esa. 40. Again, who is so terrible as the Lord and so worthy to be stood in awe of? Princes are but grasshoppers, and all the world but as the drop of a bucket, in comparison of him. When he cometh down, the earth trembleth and quaketh, the brightest body of the Heavens for fear cover themselves with blackness: His voice is thunder, casting down the strongest things, and making the very Hinds to calf for fear, Psal. 29. his breath a smoke, and consuming fire, his chariot the strong tempestuous winds, for he rideth upon the wings of the wind, his rod an iron Sceptre, beating in pieces whole Nations, as a potter's vessel; his eyes, as flames of fire casting forth lightnings; his hands such as that he can span the earth, and hold all the waters of the Seas within his fist; the Heavens are his Throne, and the earth his footstool; his armies are Angels twenty thousand thousands; let him but begin to speak, Exod. 20. Exod. 33. and all men will run away; let him but show himself, and no flesh can live; yea, let but one of his Angels come, and we shall tremblingly fall down like dead men. Who then is to be feared like unto him, with him we may take courage and say, Rom 8.33. who can be against us; but having him against us, it will no whit avail, though all the world be on our side None to be trusted in but God. Prou. 23.5. 1. Tim. 6.17. Moreover, what is there to be trusted in besides the Lord? not riches, for they have wings like an Eagle, and will fly away: great substance is the uncertainty of riches: not friends amongst men, for they ebb and flow as we be in prosperity or adversity, their breath is but in their nostrils, as a light they are soon put out; nor amongst the Saints departed, for they know not of us, and of our cases; not cunning & wit, Esa. 64.13. for ahithophel's wit is soon turned into foolishness; not our own strength, courage, and preparation, for an horse is but a vain thing to save a man, our strength is but as grass that is soon cut down and withereth. The Lord only then, is a sure Tower of defence, a Fortress, and strong Castle to such as fly unto him. Of this had jehoshaphat experience, when his enemies coming upon him, he said, 2 Chron. 20. We know not what to do but our eyes wait upon thee, O Lord; and so he put them to flight, without striking one stroke: And the like experience had Ananias and his brethren, who did, rather than fall down before Nebuchadnezzars golden Image, offer themselves to the fiery furnace, being seven times hotter, then at other times, because they knew that God was able to deliver them, and so escaped untouched of the fire. What should I further speak of jaacob, joseph, Daniel, the Prophets and Apostles? Was there ever any that trusted in the Lord in vain? No verily, examine all histories and you shall find none: But contrariwise, Martyrs rejoicing against their exposing unto wild beasts, upon tormenting racks, and in the midst of fiery flames, and oftentimes saved out of strong Prisons, and the very jaws of death: innocent souls wonderfully justified, and their adversaries shamed; men distressed, and almost famished, miraculously provided for: and whole Nations unjustly attempted by the proud enemy, with help from Heaven delivered, and their enemies confounded, and all this, when they have put their trust in the Lord. Gen. 17.1. Lastly, can it enter into any reasonable soul to think that he had need to pray to any other saving to the Lord only? seeing he alone can thus powerfully save, & needeth no helper. Indeed, when we seek succour from humane wit, counsel, strength, friends or allies, it is good to make our side as strong as we can, by seeking unto many; but gross impiety, because we should thus join unto him, fellows and partners, and thirst subjects (as it were) into the chair of their Prince, when he alone requireth all our heart, we should give room to others, a thousand times inferior to him: when he commandeth, that we should serve him only & worship him, we should sacrilegiously communicate our service unto creatures also. Neither doth it help, which is alleged, that we do not join the creature with the Creator, but only use him in his place, being near & dear unto the Lord, that through his mediation, we may the rather be accepted: for God is not like earthly Princes, unto whom a poor subject usually cannot have access, without the help of some near about him, or if he be, he is like unto the best only, such as the Emperor Rodulph was, anno, 1273. who was wont to say to those about him, Give leave I pray you and room, Cant. 13. to my subjects to come unto me, for I was not therefore made Emperor, that I should be shut up from men, as it were in a chest. So the Lord would have us at any time to come unto his own Majesty, and whereas this is slandered with the name of presumption, let not any word or syllable tending hereunto, be showed in all the Scriptures, and then we will yield it to be so also, but sure it is that all things there sound to the contrary, that God is very gracious to all that seek unto him, without the help of Advocates. Or if we need an Advocate (as sure we do, such an one as partaketh both natures) we have one appointed us, jesus Christ the righteous, 1 joh 2 2. who is the propitiation for our sins: and therefore I am sure, that such as fly to others in avoiding supposed presumption, do incur very damnable superstition. Rom. 10. Now we cannot thus set up the Lord yet in our hearts, unless we know him, according to that, How shall th●y call upon him, of whom they heard not? So how shall we pray unto him, whom we know not? How shall we love him and trust in him? Ignoti nulla cupido: There is no desire of a thing unknown: we will never take any pains in serving the Lord, unless we know him. For this cause is ignorance so much exclaimed against, and the knowledge of God so highly commended, as that it is said to be life eternal. Wherefore we must also endeavour ourselves in this as the foundation of all, joh 17. H●b. 11. seeing he ●hat cometh unto God, must first know what God is. But concerning this, we shall not need to add any more in this place, because it hath been already handled in the sixth Question under the title: What God is. Quest. 56. What are we forbidden in this Commandment? Answ. First Atheism; which is the acknowledgement of no God. Secondly, ignorance; which is the neglect of he knowledge of God, or of his Word. Thirdly, profaneness; which is a regardlesnes of God and of h s worship, that is, prayer, hearing of the Word, and receiving of the Sacraments. Fourthly, inward Idolatry; which is, the giving of God's worship unto creatures, by praying unto them, trusting in them, or setting our hearts upon them. Explan. After the duty, Vices forbidden in this Commandment. 1. Breach by Atheism. here follow the vices and sins against this Commandment, not all, but the principal, which have also other branches springing from them. The first and main breach of this Commandment, that striketh at the very head, is Atheism, a monster in nature, whereby the creature riseth against the Creator, not as the men of Babel, to stop the passage of his judgements, but unlike to all men, to disannul him, & to make him without being, who giveth being to all; to pull him out of his Throne, and to leave him no authority, who is above Kings and Princes, and to put down his power, who alone by his power upholdeth all things, and in whom only we live and move. Yet such a sin as this there is amongst monstrous and unnatural men, and that not only amongst some barbarous people in profession, which is the height of Atheism, but even secretly in the heart, with which kind many are infected even under the Gospel: And this is, when men do but in their hearts imagine that it is all vanity, which is spoken of God, or that there is no such God as the word doth describe unto us. The diverse kinds of Atheism. Thus there be sundry sorts of heart-Atheisme, as first, that which David complaineth of in the Psalm; The fool hath said in his heart that there is no God. Which is, when men through a self-conceitedness affect to be wiser than all the world, Psal. 14.1. do hold this, that there is a God, not really, but in opinion or show, being an Idol Scarecrow, fit only to keep simple persons in awe, by these their reaching imaginations, proving themselves most simple and foolish of all others. For, what greater folly can there be, then to have the understanding blinded more than bruit beasts, Psal. 104. whose eyes do look unto God, and so receive their food in due season? but these being daily fed, and clothed by the same God, are not able to see so fare, as to him that reacheth out the hand of providence continually to sustain them. O aegyptiacal darkness, with which they are beset which never befell any that were left unto nature only, except Epicures & Belly-gods, that lay overwhelmed in the bottom of pleasures gulf: Act. 17. all others scorned to be Atheists, and rather, than unto none, did sacrifice to the unknown God, as we may see by the Athenians. Psal 10.3. A second heart-Atheisme is, to conceive otherwise of God, than he hath revealed himself in his Word: for, whatsoever is there spoken of God such an one he is, yea, every attribute of God is God, so that the heart conceiving a God without any of these is guilty of Atheism. Now the attributes of God are mercy, power, justice, presence, wisedme, and holiness all infinite, and in the highest degree: so that he which goeth on in sin, & blesseth himself with the covetous: he which flattereth himself with a conceit of God's absence, far above in the Heavens, and covered with the clouds, with the wicked against whom joh sharpeneth his tongue: and he which kisseth his hand in secret, job. 22.22.3. and sacrificeth to his nets in his prosperity, praising his own diligence & industry, with the wicked ones of Zephanies time, Zeph. 1.12. ascribing neither good nor evil to the Lord, he I say, hath an heart possessed of Atheism. And hence ariseth also a third Atheism, when any shall conceive otherwise of God, in regard of the persons in the Godhead, viz. denying either the Son, or Holy Ghost, as Turks and jews: 1 I●h. 2.23. for he that hath not the Son, neither hath he the Father, and then must needs be an Atheist, as by the same reason he is, that hath not the Holy Ghost. For the ground of this truth there is a God: See above under the sixth Question. 2. Breach is by Ignorance. The second breach of this Commandment, is by ignorance, which is the very next door to Atheism, because, that where ignorance prevaileth, there can be but a poor deal of love, little confidence, and simple, service done unto the Lord. This ignorance is sometime simple & sometime affected. Simple ignorance, when the means of knowledge be wanting, either within a man there being dulness & want of capacity, or without, there being no vision, prophesying failing preaching coldly, or seldom, exercised; and this excuseth not simple people, thus living in ignorance, Luc. 12. if they do things worthy of stripes, for they shall notwithstanding, be beaten: even where vision faileth the people perish. Ezech. 3. But if there be fault in the watchmen, their blood shall also be required at their hands. Neither ought this to seem strange, considering that natural visible means, the Heavens, Sun, & Stars, Rom. 1.20. do reveal to the conscience, the invisible God head, power, wisdom and goodness, that all may be without excuse. Affected ignorance is, when there is no fault in the means wanting, but people are content to be ignorant, even under the means, that they may sin the more freely, pretending, that they are not book-learned, want leisure, and have business enough, both to toil and study for necessary bodily sustenance. And this was the ignorance of the jews, who told Ezechiel, that they would not hear nor obey, Ezech 3. joh. 3.1.9. and of whom Christ saith, that light was come into the world, but men loved darkness more than light: but what saith he of such? Verily, This is the condemnation of the world, for he that doth good, loveth the light, and cometh unto it. And this is verified at this day, for as poor and as unlearned as any that use these pretences, come, to the light of God's word, and are blessed with much divine knowledge, and are never a whit the further from means of sustentation here neither. Math. 4. Yea, if all these naturals were not blind, they would see that man liveth not by bread only but by every word, that proceedeth out of the mouth of God. If following this excellent light, were some hindrance for the world, yet they would see that it were to advantage, seeing the one is but food that perisheth, the other food that endureth to eternal life. Ioh: 6. Which I do not therefore speak to favour or encourage poor souls, in leaving the works of their calling, and gadding up and down to follow Sermons, fare off, to the pinching of themselves, wives and children: I do rather pity such, and advice them to consider what the Lord biddeth them remember, viz. to keep holy the Sabath, and in the six days to do all which they have to do, Amos 8. considering that there is now no famine of hearing God's Word, in which there should be need of wandering until faintness, but great plenty, for which his name be blessed and praised for ever. Let such therefore continue their devotion, but not rack it without reason, in travelling after men's persons, a thing too unusual in many places now adays, neither yet grow so remiss as to neglect good husbandry for the soul, of reading, meditation, prayer, and hearing Sermons when opportunity is offered and allowed by authority. And for the other that set so light by divine knowledge, whatsoever their pretexts be, they are but as fig-leaues to cover their soul's nakedness, they shall notwithstanding be found out, and placed in the next rank to Atheists at the last day Object. 1 Sol They say, what needeth so much studying, and hearing, can all the Preachers say more than this: Love God above all, and thy neighbour as thyself? and believe in jesus Christ with all thy heart? But oh lovers of folly, and delighters in blindness, be there not also for all trades and professions certain general short rules, which all know, but all are not therefore of knowledge enough for the same trades: they had need we grant notwithstanding to be trained up many years, and to have a long time to be acquainted with the mysteries thereof: and shall we then be so basely conceited of the Christian profession, as to think that a little superficial knowledge of these generalities is sufficient to make a tradesman in this kind, especially considering that the mysteries here be fare exceeding, and we have nothing this way naturally, 1 Cor. 2 14. but as we are taught of the Spirit, neither do we know, but when we have experience, according to that of the Psalmist: Come taste and see how good the Lord is. Object. 2 But they say further, the more knowledge the less grace, the further from simplicity in dealings, & the nearer to cunning knavery. Sol. Thou art deceived (O man) whosoever thou art, that goest about thus to disgrace that which the Lord will honour: is it not Christian knowledge of God, and of his ways, that maketh a man thus unlike a Christian, but the corruption of nature, and Satan's wiliness, misguiding some to hypocrisy. Such, to use the phrase of the Apostle, know nothing, 2. Cor. 8. as they ought to know, they have none experience seasoning the heart, but some borrowed words of wisdom, tipping the tongue, and affected carriage and gesture of sanctity and austerity, wherewith some seek to catch others with admiration. Yet good means and measure of knowledge is not be condemned nor contemned, because some (perhaps) make a mask of it to their own impieties. Wine and other good liquor is not therefore avoided, because distemper followeth, when it meeteth with light brains: neither is humane learning condemned, because some great proficients this way, have been most adverse to Christianity. Object. 3 But they say further, ignorance is the mother of devotion, there is honestest dealing among such, and more fear of offending. Sol. It is true indeed it is the mother of popish devotion, who yet require knowledge of the grounds of Religion, but not to meddle any further, because it is dangerous to their state: and as our Saviour Christ said of publicans and sinners, so may we truly say, that wicked, and profane persons shall enter into heaven, & these honest dealers be shut out of doors, viz. if they hearken to the voice of wisdom, these pleasing themselves in their estate, and delighting in folly. 3. Breach. Prophannes. The third breach of this commandment is profaneness, which is a regardlessness of God, when a man being about any villainy, remembreth not, or careth not that he is in God's presence, but rusheth unto it as an horse into the battle, or as a Lion seeking his prey goeth on, not being daunted by any lets in the way, and a regardlessness of the worship of God, which is, when prayer, word, and sacraments are not used at all, or without all reverence, as if some stage-play were acted, or some old wife's tale told. But to deal more strictly with this sin, it hath the beginning from Esau, whom God hated, as witnesseth the Apostle, saying, Let there be no fornicator, Heb. 12.16. or profane person, as Esau who for one portion of meat sold his birthright. It maketh that the persons infected herewith, prefer any small worldly thing either of pleasure or profit before heavenly things. And this sin showeth itself many ways. Esa 3.9. First, by living securely in open sins, being without shame, or regard of God or man, as the jews were accused by the Prophet, saying, They declare their sins as Sodom, they hide them not, just as if he should describe the drunkards, and desperate swaggerers of these times, for what do they else, but make their lives a trade of sinning, as if this were the end for which they were borne into the world? What do they else, but as much as in them lieth, discouraging all men from following the Lord, prostitute both themselves and others, to Beliall? Prou. 1. whosoever loveth his own soul, will take heed of joining with them, what pleasure soever they vainly promse to their associates, as the thief doth all riches to his partners. Secondly, by brutish living, without all practice of devotion, little or no praying, reading, or meditation upon the holy Scriptures, if outward duties be performed in the Church, it is with such irksomeness, and distaste in some, as that they are glad when they are at an end. 1. King. 18. Thirdly, by following and professing one Religion, as that there is a disposition, if need requires, unto a contrary, this is by Eliah termed, halting betwixt two opinions, betwixt God and Baal, and the Lord had rather that men should follow Baal altogether, then to follow him thus sideways. A profane heart causeth this, for where it is otherwise, there is the constancy of the Apostles, It is better to obey God than man. Act. 4. Which constancy was heroically renewed by a noble man in Germany in this last age, who is worthy eternal fame: Osiand: Cant. 16. It was Henry brother to Gorge Duke of Misnia, unto whom the said George sent, lying upon his deathbed, to offer, unto him the inheritance of his Dukedom, with all his plate, jewels and treasure, if so be he would promise to defend the Roman Religion: but he returned this answer unto his Messengers, this your Embassage seemeth to resemble that offer of Satan unto Christ, All these will I give thee if thou will fall down and worship me. And unless a man be thus resolute in his profession, how can the Lord love such a fickle turncoat? But surely he hateth the profane, and though they shall hereafter seek his blessing with tears, he will show himself unflexible, as Isaac did to Esau, and send them away discomforted. 4. Breach. Inward Idolatry. The fourth breach of this Commandment is inward Idolatry, or of the heart, when creatures are there set up, where only is the room of the Creator. And this is first, by love, joy, and delight of the heart without measure: for thus the covetous man is an Idolater, because his chief delight is in his gold, and worldly pelf, Col. 3.5. Psal. 62.10. and the Psalmist giveth us warning hereof, saying, If riches increase, set not thine heart thereon: thus also is the Epicure an Idolater, for that he loveth his belly, his pleasure, his ease above all things, his study is how to provide for this, he spareth no cost this way, he is only then at his heart's ease, when he spendeth his time in eating, drinking, and being merry, like the fool in the Gospel: Luc. 16. Phil. 3.18. for of such the Apostle saith, Their God is their belly, their end is damnation: and thus lastly, the proud person, whose delight is in himself, his wit, his beauty and comeliness, or the height of his place, is an Idolater, wherefore the Prophet giveth warning against all these. Let not the strong man glory in his strength, nor the wise man in his wisdom: and proud Nabuchadnezzar was cast forth amongst the wild beasts, for example to all that are conceited of their greatness. 1. Sam. 2. And hereunto may be referred Parents cockering their children, through immoderate love towards them: when Father Ely did thus, he was said to love and honour his children more than God, for which such judgements were threatened to fall upon him, as that he which should hear of them both, his ears should tingle. And the like may they fear, which make Idols of their children, and in no case can endure to give them correction. And here may be also numbered in general such as love their own wills more than God's holy will: for that if a private offence be committed against them, they fall into a great rage, and seek revenge; but if against God, they are meanly, or not at all moved, they honour themselves more than God. 2. The creature is set in the room of the Creator by trust, and confidence, whereby the creature is so relied upon, as that with it there is total assurance and no fear: but if it be wanting, nothing but fear, and mournful despair, and thus the covetous man is the second time an Idolater, because when his barns and storehouses be full of goods, he cheereth up his soul, and biddeth it be merry, his heart telleth him, that in his need, the wedge of gold will come and help him: but if by any casualty these things fail him, he hath no comfort, no rest, but pineth away, and walketh about like a shadow, as though his life consisted in his goods. Thus they which trust in men are idolaters, and the people of Israel are often sharply reproved for so doing, the Prophet sometime threatening them for their more gross outward idolatry, sometime for this more secret, and inward by trusting in the King of Egypt, and Ethiopia. David was also infected herewith, when he caused his people to be numbered, and all such amongst us as wholly and merely trust in the great forces of united nations, or help from beyond the Seas in the day of battle. Unto these may be added, such as imperiously and tyrannously bear themselves upon Princes and great persons being their favourites, as Haman did, and therefore is there none end of their insolences: and also such as trust to Horses, and weapons, ships and Castles, and other furniture for the wars, none are so bold as these in the time of peace, and none so forsaken in the day of danger, and so cowardly, and the reason is, because their God, in whom they trusted, the arm of flesh, appeareth to be a vain thing to save a man. Last and worst of all are witches and Wizards, and all such as seek unto them in their sickness, or losses, these are express idolaters, have palpably changed their God, and therefore the true God hath commanded, that they should not be suffered to live. They set up his greatest enemy the devil, and the least offenders this way do in effect, say to the black fiend of hell, come and help us. Which (Lord) open their eyes to see, that run daily to these sinister means, from God to Satan, that they may be finally delivered from Satan. 3. The creature is lastly set in the room of the Creator by praying unto it: for it must hereby be supposed to be every where, or to be able to hear at the least, wheresoever it is called upon; and this only can the Lord do, for it is a property of the infinite alone. Wherefore whosoever calleth upon Saint, or Angel, setteth up the same as infinite, and so maketh a God thereof. Thus than they of the Church of Rome cannot shift but be idolaters, whatsoever they allege of the glass of the Trinity, as representing to those in heaven, all things done here upon earth, for who ever told them of such a thing? what revelation have they for it? Or if such a thing were certain, what warrant is there of lifting up the heart, the very Esse of prayer, and a worship due only to their Lord, and ours: what warrant, I say, of doing this unto them? seeing the King would think his subjects made his fellows, and greatly disdain, if in his presence we should first kneel, and put up our petitions unto them, and then unto himself. For the Papists do much worse, praying oftentimes to the Virgin Mary, letting the Lord to stand by as it were a cipher. Quest. 57 Whence is the reason of this Commandment taken? Answ. Both from the equity of it, because he is the Lord our God, and none other, and also from the benefits bestowed upon us, in bringing us out of the bondage and thraldom of the devil. Reason of this Commandment. Explan. The sins against this law being so great, and the duties so necessary above all others, great need there was, that it should be fortified by strong reasons: and therefore the Lord hath not omitted to use these, although out of his authority he might have commanded, and with threatenings have compelled us unto the obedience of his will. Which teacheth us first, how unexcusable men are living in sin, there being no means to draw them to a virtuous, and holy course of life omitted: for first, it is revealed, what the Lord would have us to do, then have we his absolute command, with which no man can dispense, and lastly, most forcible reasons to move us, as we are not brute beasts, but reasonable souls. Again, this same teacheth the servants of God, the ministers of his word, not to handle it negligently, but to study for the aptest, and best reasons, wherewith it may be more enforced, and fastened upon the hearers, because God himself hath vouchsafed thus to do, and the other remiss handling of God's word is, as the laying of twiggs without birdlime, the casting of a net into the water, without weights to press it down. O let us study then to deal most workman like, as divine artists, neither playing with texts, and multyplying tantologies, to the wearying of the hearers, for want of pains, but let us study with evident demonstrations, and arguments of the Spirit, to convince men's consciences of sin, that they may be ashamed, and cease here from; and of the truth, that they may come to be firmly grounded herein, and followers of it. Reas. 1 Rom. 1.20. The reasons of this Commandment are two: First, from common equity, I am the Lord thy God: Every one is easily yielded unto, when he challengeth but his due: but in requiring you to have me for your God, and none other, I challenge but my due, for I am the Lord thy God, that is, I only am such: therefore ye may easily yield this unto me, and ye shall deal most unjustly, and contrary to all equity, if ye yield not to have none other Gods but me. There is nothing here to be further proved, but that the Israelites, and all we have daily experience of, viz. that the Lord is God only: they had experience of it, when all the gods of the Heathen, were not able to stand against him alone: and the visible most goodly creatures of the heavens and earth, do teach us no less every day, but that the infinite power and wisdom, which made them all, is the only God of the whole world, and this is jehovah the Lord, whose very name, essence, or being, doth imply no less, but that he alone hath being of himself, and giveth being to all other things. Reas. 2 The second reason is taken from the benefits bestowed upon his people, Which have brought thee out of the land of Egypt, Heb. 2. out of the house of bondage: Which Egypt was a type of Satan's kingdom, unto whom we were all in bondage, till the Lord by his Christ came and delivered us. Now it is an unthankful part, as if the Lord should have said, not to make him thy Lord, and Sovereign only, unto whom alone thou art beholding for thy freedom, who hath delivered thee, when as before thou wert a slave, and under hard bondage: but if thou deny to make me thy Lord and God, thou shalt show thyself thus unthankful, because that I alone have delivered thee, when as before thou wert in slavery, therefore thou shalt have none other Gods but me. Here all things are most plain both to the Israelites, and unto us: they were in Egypt under Pharaoh, and questionless they did there serve other Gods, yet it profited not, but still they were in sore bondage, Exod. 3.4. toiling continually in making brick for Pharaohs buildings, they had taskmasters over them most rigorously exacting, that they should do their stintes, and not sparing to beat them when they failed; and which was most grievous of all, Col. 2.14. their male children were appointed unto the slaughter, so soon as they were borne, which did strike them as much, as continual tormenting with swords in their sides. But when through the greatness of their grief, the voice of their cry came up to heaven, the Lord sent Moses and Aaron with signs and wonders to deliver them, and by his judgements so subdued Pharaohs hard heart, that he was glad to let them go; and when he was again hardened, and followed with his forces to bring them back, the Lord divided the red Sea, and let them through, but drowned their enemies in the bottom of the deep. Again, for us of the Gentiles, when we were in bondage unto Satan, who did employ us in filthy works, which it is a shame to speak, and had power over ourselves and children, so that we were all but dead men, dead in sins, and condemned to death everlasting: when we were, I say, in this fearful estate, the Lord sent his own Son in the flesh, who in the cross overcame, and triumphed over the devil, and made us free, yea, sons and heirs unto God the Father, of a kingdom in heavenly places. If therefore thou dost either reverence the commander, the most high and mighty, if equity be of any force with thee, to give every one his due, and if thou abhor the infamous note of ingratitude: then tremble to show any disloyalty any way to the Lord, be ashamed to deny the best of all his due, and study by all means to show thyself thankful for so great benefits. Deny not him that gave thee being, with the Atheist; neglect nor divine knowledge, with the ignorant; be not loosely minded towards God's worship, with the profane; rob not God of his honour with the Covetous, Epicures, Selfe-lovers, and Papists; but give unto the Lord, the love of all thy heart, fear him above all, put thy whole trust in his holy name, and make thy prayers unto him only. Quest. 58. In which words is the second Commandment, and which is the reason? Answ. The second Commandment is; Thou shalt not make to thyself any graved image, nor the likeness of any thing, that is in heaven above, or in the earth beneath or in the water under the earth, thou shalt not bow down to them, nor worship them. The reason is. For I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me and show mercy unto thousands, in them that love me, and keep my Commandments. Quest. 59 What are we forbidden in this Commandment? Answ. All outward Idolatry which is, first, by making the image of God, or of any creature, to be worshipped: secondly, by falling down before any image: thirdly, by serving God according to our own fantasies. ●ees forbidden in this Commandment. Expl●n. This Commandment being negative, we do first begin with the vice forbidden, which is outward Idolatry, every corruption in the outward duties of God's service, image-making, and image-worshipping, are only named, to make it the more odious. And we call it Idolatry, because this word signifieth a serving, or worshipping of Idols, or images, which in Greek are all one, the word Englished Idols, signifying a show, representation, or likeness; the word Englished Image, signifying a lively picture, or portraiture: now this Idolatry is again subdivided. 1 The making of Images to be worshipped. The first is, the making of Images to be worshipped, of things in Heaven, either of God, who fitteth in Heaven, as in his Throne, or of his holy Angels and Saints, which give attendance about his Throne. Of all these, the image of the Lord is simply forbidden, as it is further illustrated, by other places of Scripture, the making hereof may not in any wise be attempted. Reas. 1 Esay 40.25. Verse 22. First, because it is impossible, as the Lord himself signifieth by his Prophet, saying; To whom now will ye liken me, that I should be like him, saith the holy One? He sitteth upon the circle of the earth, and the Inhabitants thereof are as Grasshoppers; he spreadeth out the Heavens as a curtain, and stretcheth them out, as a tent to dwell in. Look into the chapter, and ye shall see, how greatly the Lord disdaineth, both the work and the workman: and good reason, seeing every image of the Godhead, jor. 10.8. Heb. 2● 18. is a doctrine of vanity, and though most curiously polished, yet a very stock, yea, it is a teacher of lies. An earthly King, or great person, would stomach it much, if a paltry painter should presume to set forth his person in base colours, without any appearance of royalty or nobility, with a swine's head, and a Pigmees body: and much more than will the Lord, if by any Image man shall dare to set him forth; for he must needs be as much belied, and as greatly abused, in being pourtrayted by any human shape, he being immense, and infinitely glorious; this base, and not the ten thousandth point of his person. Wherefore well might the Apostle say, Acts 17.29. that We ought not to think the Godhead to be like unto gold or silver, or stone, graved by the Art and invention of man. Reas. 2 Deut. 4.15. Secondly, because we have an express command to the contrary; Take good heed unto yourselves (saith the Lord by Moses) for ye saw no image in the day, when the Lord spoke unto you in Horeb, out of the midst of the fire, that ye corrupt not yourselves, and make you a graved image, etc. neither can there any toleration be found hereof, representing God by the image of a man, for that the likeness of other base creatures, is only expressed, seeing Saint Paul, in reckoning up the images of the Heathen, Rom. 1.23. saith, in way of reproof, that they turned the image of the incorruptible God, into the image of corruptible man. Moreover, the Lord hath not only forbidden to make images, but hath also straightly charged, that they be pulled down, Exod. 23 24. and broken in pieces. In the book of Exodus he saith, Thou shalt utterly overthrew, and break in pieces their images. Chap. 34 13. And again, Ye shall overthrew their altars, break their images in pieces, and cut down their groves. And when any King otherwise well affected, hath been negligent herein, he is branded with it, as with a note of disgrace, The high places remained yet in his days. Reas. 3 Exod. 31. Thirdly, because the Lord is wonderfully provoked by Images. When the golden Calves were set up in Moses absence, how grievously did he take it? how much moved was he with it? how hardly could he hold his hands, from destroying all the people? certainly he was never more moved to indignation, then by this base Idolatry. If any shall say, that his anger was not, because they would make some remembrance of the true God, but for that they ascribed their deliverance to the Egyptian Gods, which were wont to be set forth under these likenesses. I answer; that without doubt they intended hereby to set forth the true God; and because their ignorance could not better devise how to do it, they did it by the similitude of calves, the chief gods of the Egyptians, amongst whom they had lived. For first, they could not be so simple, as to think any worth to be in the Egyptian gods, seeing their people had been wonderfully plagued, and at the last drowned in the sea, and they, their enemies delivered and saved. Again, they proclaim the holy day unto jehovah; Vers. 5. and lastly, they only desire some visible thing to go before them, because Mo●es was a long time absent from them, who was wont by his presence to comfort them, and to be (as it were) the Lord's Oracle unto them; for which purpose it should seem rather, that they would have the golden calves, fond supposing, that they could not have God's presence, unless they had some outward thing, unto which they might go with their blind devotion. Reas. 4 judges 8.27. Fourthly, because Images have been occasions oftentimes of gross Idolatry. Gideon who had been a Champion of the Lord, yet making a golden Ephod, procureth the destruction of his own house, and corrupted all Israel: for it is said, that They went a whoring after it. The brazen Serpent, which was set up by the Lords own command, 2 King 18.4. yet turned to be an occasion of Idolatry, so great is the danger of Images. Reas. 5 Lastlie, because it is a thing scandalous to such, as be without, the jews and Turks are hereby hardened against the Christian religion, when they compare Moses his Law with the practice of Romish Catholics, who make so much account of Images, when the Lord hath put them down for so great abominations. Psal. ●15. 8. Thus ye see, that simply to have, or to make the Image of God, is utterly unlawful, or to make any Image to be worshipped. But we must here take heed, that we make not this Commandment stricter, than the Lord hath made it, to cast a snare upon the consciences of men: it is true, that as the Image, so the Image-maker, and Image-worshipper are alike abominable, and so be all such, as wittingly labour about any ornament, or implement, to the setting forth of Idolatry. But God forbidden, that every Image and Image-maker, should be therefore accounted abominable; for so the excellent Art of painting, serving in lively colours so to express our friends absent, as if they were ever present with us, and picturing many emblems of virtue and vice, for ornament and delight, should clean be put down, and our very coin were unlawful. Therefore here are first to be excepted, civil pictures, for the delight and comfort of the beholder: secondly, all such as serve for some remembrance, tending to our instruction, for virtue, or vice, for wit, policy, discretion and diligence. Thus the old Romans offended not, in painting a drunken man goggle eyed, foaming at the mouth: thus Time is well pictured, bald behind, and hairy before: justice with a pair of scales, with the hands and eyes shut, etc. And lastly, such Images, as serve for good remembrances, to stir up devotion or Christian affections, joshua 4.22. without abuse. Thus joshua set up twelve stones on the further side of jordan, for a remembrance of the miraculous parting of the waters, joshua 22. whilst the people went over: and the people that dwelled on the other side of jordan, set up an Altar like that at jerusalem, for a remembrance, that they were all one Nation, and served one God; and many like monuments were there of old, tending to the same ends. Of this commemorative nature, was the use of the transeunt sign of the Cross in baptism, amongst the most ancient Fathers in the purer times. Nor can I upon due consideration, see any just reason why the same should not be so reputed, as it is now in use retained in the Church of England, being intended as a sign merely monitory, not operative; that is, as putting us in mind of our duty and profession, not as infusing any spiritual grace or protection, or making up any part of that Sacrament, as imperfect without it. I would to God that we all could grow to a like resolution about this ceremony. 2 Kind of Idolatry to fall down before and worship an Image. The second kind of Idolatry, is the falling down before an Image, whether with an intention the better to be put in mind of God, or of any Saint, or by bowing before the image to give worship to the thing represented, or ignorantly only according to the tradition of the Fathers. For howsoever, or under what pretence soever, if the knee be religiously bowed before any Image Idolatry is committed, and this Commandment broken. And this is so plainly set down in the holy Scriptures, as that, were there no Patrons of this vice, it were superfluous to speak much. But for their sakes; first, consider the beginning of this evil, from whom sprang it? from any of the Patriarches, Prophets, or Apostles? from any of the ancient Fathers of the Church, since the time of the Gospel? Euseb. li●. 7. cap. 18. No verily; but if Gregory Bishop of Neocaesarea, or Eusebius may be heard, they will tell you, that the use of Images came from the Heathen, Heltogabalus, Alexander, Severus, Hadrianus had first in their Chapels the Images of Abraham, Moses and Christ. If Theodoret and Augustine may be heard, they will tell you, that Simon Magus first offered his own, and the Image of Selene his Concubine, to be worshipped by his followers. If jerom may be heard, he will tell you, that the Cretians, whom Paul to Titus so much disgraceth, brought Images first into the Church. Wicked Marcellina, began the worshipping of the Images of Christ, Paul, Homer, Pythagoras. Iren. lib. 2. cap. 6. The filthy Gnostics worshipped the Image of Christ and are therefore condemned of Ireneus▪ Irene a most wicked woman, who murdered her own son Constantine, through a desire of reigning, called the first Council, that gave any allowance to Images, and there her flatterers without all reason ordained, that Images should be both set up and worshipped. Their main arguments are recorded in the book of Charles the Great; john, Caluin. I●stit. lib. 1. cap 11. sect. 14. Legat of the East, said, That God made man after his own Image; therefore it was fit, that there should be Images of God. Another said, That no man lighteth a candle, and putteth it under a bushel, therefore Images were to be set up in Churches, etc. Tom 3 qu. 25. art. 3. Bellar. de Eccles. trump. lib. 2 c. 2. lib. 9 cap. 6. Secondly, consider what foul errors the Patrons of Image-worshipping have fall'n into. Aquinas saith, Because the Cross representeth Christ, who is God, it is also to be worshipped with divine worship. Bellarmine saith, That Images are properly to be worshipped. Azorius saith, It is the constant opinion of our Divines, that the Image is to be worshipped with the same worship, wherewith the thing represented by it, is worshipped. Constantinus, Bishop of Constance, said in the forenamed Council of Nice; I do worship the holy Images with the same worship, with which I worship the consubstantial Trinity. john, the Legate of the East, The Image of the King, is the King, and so the Image of God is God, and therefore if any man worshippeth it with the same worship, he sinneth not. Neither is there error herein only, that they give the worship of the most glorious God, to wood and stone, to the work of men's hands: but in that they Deify, & make a God (as it were) of every relic about Christ's body, the napkin, linnen-clothes, etc. Yea, of every instrument used to torment, and tear him upon the Cross, as the spear and nails; witness their hymns made unto them. To the Cross they say, O Crur, Bell. l b. 2. de Imag cap 20. ●●e, spes unica, auge pijs iustitiam, reisque dona ventam: that is; Hail O Cross, our only hope, increase righteousness to the righteous, and give pardon to the guilty. To the Spear they say; Aue ferrum triumphale, intra● pectus tu vital, cost●● pandis ostia. Foecundata in ●ruore foel●x hasta, nos amore, per te fixt saucia: that is, Hail, triumphant iron, thou entering the vital breast, Cron. Crossin. did open the door of the rib; O thou that wert made fruitful by his blood, Oh happy Spear, wound us with the love of him, which was wounded by thee. To the cloth, with which his head was bound, they light two Candles, and by the Acolith it is exhibited to every one being upon his knees to be adored, and reverently kissed, etc. This gross and palpable erring from the truth, following upon the use of Images, a man would think should be sufficient alone to make Image-worshipping odious to all, but only to such, as are given over to strong delusions, to believe lies: for, who would drink of that cup, the bottom whereof he seethe to be full of poison? or who would lie down in that channel, the stirring whereof causeth a most horrible stench. Psal 115.4, 5. Thirdly, consider how they are derided and mocked, that bow before Images The Psalmist, even as if he should set forth the vanity of babes and children, about their puppets made of clouts, so doth he ascribe the Heathen; Their Idols are silver and gold, mouths have they, and speak not, eyes and see not, ears and hear not, and noses and smell not, etc. They are like unto them that make them, and so are all they that put their trust in them: that is, they have even as little wit and reason as they. And Esay mocketh them thus, Esay 28.9. saying; Both the Countryman, and the Nobleman, boweth himself to the work of his own hands. And again; Esay 46.6. They bring forth gold out of the pouch, and silver is weighed in the balance, they hire a founder, who maketh thereof a God for them, they carry him, they bear him upon the shoulder, and set him in his place, etc. ●●n. 35.4. Fourthly, consider how greatly the worshipping of Images or Idols (for they be all of one bastard brood) hath been impugned by all holy men from time to time. jacob, when he had once knowledge, that some of his household, favoured, and kept images, he took them away, and having ready no other means to destroy them, he hide them under an Oak, where they might never come to light again. Moses was so much moved at the golden calves, as that he could not be quiet, until that he had broken them in pieces, Exod 32 30. Verse 28. beaten them to powder, caused the people to drink them, and destroyed three thousands of them by the sword of the Levites. josiah did burn with such zeal against these idolaters, 2. Kings 2.3. 2. Kings 28. as that he put them to death, and burned their bones upon the altars of Baal. Hezekiah spared not the very brazen Serpent being worshipped, but broke it in pieces, though at the first there was an holy use thereof. The Christians of the Primitive Church were at so great defiance with image-worshipping, that they would not eat of the meat offered to idols, they would rather choose to die, then that the world should have the least occasion to think, that they consented to the worshipping of Idols. When the manner was amongst the heathen, to wear a garland upon their Emperor's birthday, for the superstitious honouring of him: the Christians having garlands offered them, carried them in their hands, and refused to put them upon their heads, and being asked the reason; because, said they, we are Christians, and thus they endangered their lives, as witnesseth Tertullian, who wrote his book de corona milit●s, of the Souldi●rs Garland, in the defence of them. When julian the Apostata had cunningly brought the Christians to cast every man a grain of Incense into a C●ns●r of fire, wherein perfume was made to idols, they understanding his deceit, came and cast down his gold, wherewith he had hired them, and offered themselves to martyrdom, to expiate this heinous offence. Dan. 3 2. Fifthly, consider, that the means which have been used to establish Image-worshipping, are altogether carnal: even as Nebuchadnezzars golden Image had so many of all sorts to fall down before it. First, the violent and peremptory command of the most haughty King. Secondly, the acceptation and flattering of Nobleses and Officers. Thirdly, the glittering and alluring matter, of which Images are made, viz. Gold and Silver. fourthly, their outward form and beauty, being most curiously wrought, and apparelled. Fiftly, most grievous penalties threatened to those, that refuse to bow themselves. Sixthly, enchanting music of all sorts. And therefore the thing itself was suitably carnal, and devilish, and all such of the like sort, which are enticed by these fleshly means, or compelled through fear to fall down before images. 3 Ki●● of Idolatry, to serve God according to our own fantasies▪ 3. The third kind of outward idolatry, is to serve God according to our own fantasies, either by a kind of worship, which we ourselves have invented, or other men for us, merely out of their own brains, or by resting in the work done bodily, and outwardly; or lastly, by serving God without repenting us truly of our sins. For all these are abuses in God's service, and he is hereby made an Idol. As for the first, most true it is, that not only the whole Church, but also every particular Church hath liberty and power to ordain convenient Rites and Ceremonies for the better furnishing, and commending the outward service of God. Caluins' judgement concerning Ceremonies. Caluins' judicious resolution herein I prefer before a thousand over hasty disrobers', who would have all outward worship stripped stark naked: he in his Instituts, lib. 4. cap 10. Sec. 30. Dominus totam verae iustitiae fummam, etc. God hath in the Scriptures evidently set down the whole sum of true righteousness, and all the parts of his worship, without omitting any thing necessary to our salvation. But as for outward discipline and ceremonies, it pleased him not to prescribe in particular what we should follow; in as much as he foresaw, that this dependeth upon the diverse estate of times, and knew very well, that one form and fashion in those externals would not fit all ages. In this case therefore we are to have recourse unto the general Rules (namely, of order, decency, and edification), which maxims are to be diversely accommodated, according to the manners of every people and age, as shall be most available for the good of the Church. Thus in effect Caluin; which me thinks, should allay the vehement rashness of some, who peremptorily conclude, that in God's service, no external Rite, gesture, or habit is to be imposed or admitted, without express authority of scripture. But as this strict shutting up the gates against all ceremonies devised by man, is a kind of nice superstition, so on the other side, to set open all doors, to break down all bars and hedges, by neglect of these general rules, and hand over head to take up from jew or Pagan, whatsoever occurreth; this adorneth not, but overcloudeth and polluteth the sincere worship of God in spirit and truth. Verily it is no less than a fantastic Idolising, to obtrude upon Christian people, as parts of God's worship, a load of duties, and performances, invented and imposed without either special or general warrant out of the book of God. Which, if they were instituted as circumstances tending to decency and edification, and as upon occasion abrogable, the presumption were less; but being thrust upon the Church as doctrines, and performed by the people as part of the Essence of God's worship, surely they advance not, but rather evacuate the worship of God. Esay 19.13. Matth. ●5. In vain do they worship me (saith the Lord) teaching for doctrines the precepts of men. It is vanity then, and idolatry, which is daily practised in the Church of Rome, where traditions of men are received, and followed, even as the holy Scriptures; yea (which is horrible) before them, and against them; It is a fare greater wickedness accounted amongst them, to omit auricular confession once in the year, which was invented by man, then to lead a vile life all the year long: to taste a little flesh upon the Friday, then to wallow in the filthy sin of uncleanness: that a Priest be coupled unto one lawful wife, then that he defile himself with many whores: Pap. pharis. cap. ●7. to neglect a vow of going on Pilgrimage, then to break the necessary vow of obedience in diverse Moral and Christian duties to God and man, etc. and therefore, whereas any light punishment sufficeth, when God's laws are broken, such as break any of their traditions are punished with imprisonment, banishment, death. Neither doth it make any whit the more for their justification, whereas they pretended them to be the Traditions of holy men, and ancient: for this was the colour of the pharisees, theirs were the Traditions of the Fathers, yet they were threatened for teaching, and following them, as Papists do at this day Yet on the other side this hindereth not, but that a true Christian Church may without any imputation of Idolatry, invent according to Ecclesiastical prudence, and impose decent circumstances of time, place, habit and gestures for the outward clothing of God's worship, so they be neither burdensome in multitude, nor superstitious, nor unsavoury, but tending to edification, good order, and comeliness, whereby the sincere inward worship may be not choked, but cherished Such are those which our blessed Mother hath thought fit to retain, as being used of old in the purer age before the corruptions of Popery crept in: but as for the later Ceremonies, which are the very spawn of Romish superstition, our Church hath most piously and wisely cast them out of her doors: I pray God, and hope, they shall never rush in again. john 4.20. Secondly, an Idol is worshipped, and not the true God, when as men rest in the outward work of his service, without the truth of heart, and spirit. For God is a Spirit, and all true worshippers worship him in Spirit, and in truth. As the Apostle saith of coming together to the holy Communion: 1. Cor. 11.20. When ye come together into one place, This is not to eat the Lords body. So is it, of all other duties, the outward hearing and preaching of the Word, the outward praying, singing, and giving of thankes, are not always acceptable service unto God, but when the life of the Spirit, and heart is annexed. The drawing near with the lips, when the heart is away, is abomination to the Lord. And herein again are they of the Church of Rome to be taxed, for that they place the worship of God in outward things, in kneeling, knocking, crouching, kissing, crossing, repeatings, praying upon Beads, sprinkling with holy water, going on pilgrimage, etc. and some dull and ignorant people of our Church, which serve God with the bare reciting of the Pater noster, Creed, and ten Commandments, with resorting to the place of his worship, and inwardly profiting no more, than stocks and stones. All these and the like do please the Lord no better with their service, than Kain did with his sacrifice, or the jews imperfect offering. Lastly, an Idol is worshipped, and not the true God, when men presume to compass about the Lord's Altar with vnwashen hands, when they come impenitently to do any holy duty. For the Lord professeth, that he is not delighted in any such service, yea, that he requireth it not; yea, which is more, that it is abomination unto him. Wherefore he dealeth with the jews in this case, by his Prophet Esay, Esay 1.12. as a man would deal with his professed enemy, who notwithstanding maketh a show of love by offering his best service, he sendeth him, as it were, to meet them upon the way, and to stay them from their incense and Sacrifices, new Moons and Sabbaths, bidding them to bring no more oblations in vain, and professing, that he is weary of their solemn Assemblies, etc. and the cause hereof was, for that their hands were full of blood; that is, they lived impenitently in oppression, and wrong, and other heinous sins. Now if God be not served, but grieved, and made weary by being thus served, what else can it be but an Idol, unto which homage is done, when holy duties are undertaken by wicked persons, living, and proceeding in their sins? Whence we may see the fearful estate of sinners, which make a trade of wickedness, they run still more into sin, even into the worshipping of an idol, when they would be holiest, when they would give God honour, they do most dishonour him, when they would bring a present to pacify his wrath, they make him more angry, and to bid them, bring no more oblations in vain. Wherefore whosoever thou art, that wouldst please God, by doing the parts of his worship, present him first with a broken heart, and contrite Spirit for thy sins, as David did, Psal. 51. Luke 16. wash the feet of the Lord with thy tears, as Mary Magdalen did, be dejected, and have a sense of thy sin's foulness, as the poor publican had; Rom. 7. let there be an hatred of that which thou hast done, as in Paul, let there be a forsaking of sin, as in him, that shall have mercy, Prou. 28.13. and then shalt thou be like to bring an acceptable present, and not to departed without thy full load of mercy, and justification. Quest. 60. What are we here commanded? Answ. To perform all outward duties of God's service, according to his will revealed in his word. The duties of this Commandment. Explan. This duty of doing all the parts of God's worship according to his will, etc. doth necessarily follow upon the contrary forbidden, viz. the following of our own heads in the service of God, for if we may not make our fantasies the rule of our doings, then certainly God's word alone must be our rule in all things. Again, our God is so wise and provident for our good, as that it cannot, but be a great disparagement unto his care over us, to think, that he hath left us at six abd seven, in matters of so great moment, as the parts of his worship be. In the old Testament the temple was distinctly plotted out, and all sacrifices particularly prescribed. Matth 6. And in the new Testament, the Lord directeth his Disciples, not only in the matter, but in the manner of fasting, prayer, 1. Cor 11. Chap. 14. and giving of alms. Saint Pau● setteth down the manner of rightly coming to the holy Communion, and how the word is to be preached and heard. But yet there is difference for matter of circumstance betwixt the old Testament, and the new. Gal. 4. In the old, as in the infancy of the Church, every particular is set down about every duty (for that was the time, in which they were under age) but in the new, as in the Church's riper age, we have only general rules, according to which we are to be ordered in all particulars. Rule 1 Rules of circumstance under the Gospel. Matth. 3.15. 1. Cor. 14. First, all things are to be done in order, and not confusedly; the author of this is Christ jesus, when as he offereth himself to be baptised of john, urging him to do it for order's sake, for thus saith he, ought we to fulfil all righteousness: and Saint Paul teacheth the same concerning prophesying, that one only should speak at a time, and the rest be silent, till that he had uttered all which he had to say. Hence it appeareth, that all disorder about God's service, is a fault not to be tolerated, either in undue coming to Church, or going out or walking, sleeping, talking, or by Hawks, dogs, or unruly children, which breed a confusion in the congregation, or when any shall presume to teach, or administer the Sacraments publicly without a calling. Rule 2 Secondly, all things must be done in greatest humility, and highest reverence towards him, whose service it is when any preach or pray, or join with others in these duties; men must be uncovered, women must be covered, not only in praying, but also as I think (yet herein I refer to the laudablest custom of our Church) when the Word of God is read: 1. Cor. 11. for this is the preaching of the Prophets and Apostles, who were infallibly guided by the Spirit of truth. The Thessalonians are commended for this, that they receive the word, as the word of God; 1. Thes 2.13. Acts 20. Paul with his company is noted to have kneeled in prayer, even upon the bare ground, and ancient Christians to have stood bareheaded all the time of their being in the Church. Which reproveth greatly our irreverence, either of Ministers in reading, or preaching, as if they were uttering tabletalk, or of people in sitting at the time of prayer, lying along, sleeping, or proudly behaving themselves any way; the Turks shall condemn them through the reverence which they use to the Alchron of Mahomet. And this seemeth to me to justify our reverend & humble receiving of the holy Communion, with the most submiss gesture of kneeling, which many impugn, but without sufficient ground. It mattereth not that Christ sat, he sat also preaching, but we stand; and I am persuaded if we should kneel, and the people kneel in hearing, to express our unworthiness about these holy things, though we differed from the Apostles, and Christians of the Primative Church, we should not offend at all. Rule 3 Matth, 6.1. Thirdly, all things are to be done without show of vainglory: for this was the great fault of the pharisees; and Christians are warned to take heed of it, in their praying, fasting, and giving of alms, we are not to desire to be seen of men, that we may have their praise, but in our private devotion to be most private, and in public, not to affect notoriety, by exceeding the rest of the congregation in sighing, groaning, knocking the breast, etc. Rule 4 1. Cor. 13. Fourthly, all things are to be accompanied with love to our neighbour, and zeal for God's glory: for without love, whatsoever we do, is as a sounding brass, or tinkling Cymbal: if zeal be wanting, and we be lukewarm, we shall be offensive to the Lords stomach, Revel 3. and he will spew us out of his mouth. Wherefore if the minister shall preach coldly, or the people hear coldly, if they shall together be lukewarm in prayer, and praise giving to the Lord, there will be a sacrifice indeed, but for want of the fire of zeal, undressed, and such as the Lord cannot digest. Therefore let Paul his zeal, and Peter's and Stevers be imitated by ministers, Acts 17. Acts 2. Acts 7. Nehem. 8.6. by burning in the spirit against gross abuses, by earnest exhorting to repentance with most effectual words, and by reproving with all boldness, the gainsayers of the truth: and let the zeal of the godly in Nehemiahs' time be imitated by our people, by giving the greatest, and most heedful attention, by lifting up the hand in prayer, and adding to the Ministers petition. Amen, Amen. Rule 5 1. Thes. 5.22. 2. Cor. 6, 17. Fifthly, all things are to be done without show of idolatry, according to that, Abstain from all appearance of evil: and, Touch none uncleave thing▪ and ye shall be my sons and daughters▪ saith the Lord. Therefore of old, the Temple was garnished without images, and newly the Lords supper made of naked elements. Which if it be so, how can the Church of Rome be excused, being full of representations of heathenism; and in the very Sacrament having the image of a Lamb upon their wafer Cake? If any scrupte shall arise hereupon, touching the Cross, Copes and Surplisses, used in the Church of England. It may well be said, that they were used in the Church's purity, and had not their beginning from religion corrupted, and so are not resemblances of things merely naught but first good, afterwards perverted. So that if it be replied, that when these things are used, there is an outward face of Popery: I may aswell say, in like manner of God's ancient Catholic Church: Even as, when the people of Israel had sacrificed to Molech, and other Baal's, such as afterwards did offer sacrifices unto God, made some resemblance of their abomination, for that both offer sacrifice, and consent in some ceremonies, yet it followeth not, that their sacrificing is unlawful, because that is cut off, which maketh it naught: so when these things are used in our Church, it followeth not, that they must be naught, for some ill resemblance; because that is cut off, which made them naught, they had them yoked with idolatry, and superstition, we with the truth. Quest. 61. Whence is the reason of this Commandment taken? Answ. Partly from the punishments to be inflicted upon such, as break it unto the third, and fourth genera ion, and partly from the benefits to be bestowed upon such as keep it unto the thousandth generation Reas. 1 Reasons of this Commandment of two sorts: 1. of terror: 2. of comfort. Explan. The reasons used to persuade to the obedience of this commandment be of two sorts, the first of terror, the second of comfort. Their estate is most terrible, whosoever they be, that dare to offend here, the Lords jealousy is kindled against them, and he will punish both them, their children, and their children's children after them. Their danger is set forth by three degrees. First, their sin is such against the Lord, as his sin is against a jealous husband, that violateth his wife's chastity; no price will appease an husband thus provoked, but he will kill the adulterer; and as greatly incensed is the Lord against those that commit idolatry, it is spiritual adultery, the Lord had married them unto himself, Hosh. 2. that like a good, and obedient spouse, they might be to him only; but they have communicated their love unto others, either stocks, or stones, or the invention of their own brains. Reas. 2 Secondly, even as the adulterer's fault extendeth not only to the blemishing of himself, but of his children also, who are infamous unto many generations after: so he which committeth this spiritual adultery, doth stir up the wrath of God, not only against himself, but against his posterity, which as a bastard brood shall be in disgrace with the Lord, unto the third, and fourth generation. Ezech. 18. Object. Thus the Lord should not be so just, as he professeth in Ezech: The soul that sinneth, shall die, one shall not die for the iniquity of another. Sol It is commonly seen, Like fathers, like children; and in this case is the Lords threatening, of visiting sins of fathers upon their children, viz. they making their father's sins their own, by imitation, as commonly they do. Therefore it is not said, that he will visit the sins of the fathers upon all their children, and every one of them, neither upon the child of every such father: for it is possible, as Ezechiel showeth, that a wicked man's child may abstain from treading in his father's steps, and then the Lords wrath is pacified towards him, whatsoever his father's wickedness is. Reas. 3 Deut. 15. Thirdly, as an honest man accounteth the Adulteress his wife, and her companions, his greatest enemies and haters: so doth the Lord account of Idolatours, they be haters of God, and therefore he hath ever willed his friends to abstain from familiarity with them, and to cut them off, and to root them out of the land of the living, without putting difference betwixt strangers and kinsfolks. So that Idolatry is a most unnatural sin, for all the Lords love in creating, preserving, and multiplying his blessings, he is requited with hatred and enmity, which is a certain argument of the Lords hatred against them, as our love of the Lord is an argument of his love unto us: and if the Lord hateth them, all the creatures are against them, they lie open to all dangers. Reasons of the second sort of comfort. Deut. 28. The second sort of reasons here used, is taken from the benefits, which the Lord promiseth to bestow upon such, as keep his commandments. First, they shall have mercy shown them, God's blessings of all sorts shall be upon them and theirs, in the house, and in the field, in their out-going and in their coming in, in their corn, and their cattles, and in all things that they put their hands unto, and when mercy will stand them in most stead, at the last most terrible day, the Lord will show mercy unto them, and speak comfortably, Come ye blessed of my Father receive the kingdom prepared for you, Matth. 24. from the beginning of the world. Secondly, they shall have mercy shown them in their posterity, unto the thousandth generation, that is, far longer than the wicked shall be punished in their posterity, so much doth God's mercy exceed his anger and severity. And this is commonly seen, even in the things of this life, wicked men often coming to ruin, and their houses being quite cast down, and if not in their own days, yet in the days of their children, their goods which they have heaped up together in great abundance, are soon wasted, and scattered abroad: whereas the sincere worshippers of God are wonderfully prospered, and their children for the most part after them are largely provided for, according to that of the Psalmist: I have been young, and now am old, yet never did I see the righteous forsaken, or their seed begging their bread. If it falleth out otherwise, as sometime it doth: it is either because they degenerate, 2. Chron. 32. Ezech. 18. and are not like their righteous parents, as Manassah was unlike to his godly father Hezekiah, and in this case it is threatened, that the child shall die, notwithstanding his father's holiness: or else because of too much confidence in the world, and worldly things, Why righteous men's children are punished. as David confesseth, that he thought he should never be moved, but he was cast out of his kingdom by his son Absalon, and if the children of righteous parents should ever enjoy prosperity here, it would make them think it not to come of mercy, but as hereditary to the righteous for their works, and so God's mercy should not be so much depended upon, and magnified: or lastly, for the probation and trial of them that their graces might shine the more, and be perfected, as it was with job, whose patience had not been so admirable, had not his affliction been so great. So that the Lord in promising mercy to thousands, is so to be understood, as if they walk in their father's steps, if he seethe it not necessary to cross for the removing of worldly assurance, or for the reviving or perfecting of grace in them. Secondly, they which keep his Commandments, are accounted the Lords friends and lovers, which is the greatest grace in the world: for the Lord Christ to express his love to his Disciples, saith, I have called you my friends; and hereby, saith he, ye shall know, that ye love me, if ye keep my commandments. Comfort enough therefore there is in the sincere worshipping of the Lord, and terror enough in the contrary, wherefore let the punishments terrify thee, and make thee afraid of all kind of Idolatry, let the mercies allure thee, and make thee frame thyself always so to serve the Lord as he requireth. Quest. 62 Which is the third Commandment? Answ. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless, that taketh his name in vain. Quest. 63. What is here forbidden? Answ. All abusing of the names of God, which is, first by blaspheming, or giving occasion to others to blaspheme the same. Secondly, by swearing falsely, deceitfully, rashly, commonly, or by creatures: Thirdly, by cursing, and banning: Fourthly, by vowing things impossible, or unlawful, or neglecting our vows made unto God. Fifthly, by lightly using the holy name of God, or his word; Sixthly, by vain protestations, and asseverations. Vices forbidden. Explan. This Commandment being negative, giveth occasion again to begin with the vice forbidden, which is, all abusing of God's holy name: for the honour of God is the main thing aimed at in the first Table, which is, when he is set up in the heart, that is the intent of the first commandment; by the parts of his outward worship rightly performed, which is the intent of the second; by the magnifying of his name in all things, which is the intent of the third: and by observing rightly the appointed times of his worship, which is the intent of the fourth. Breach 1 Is blasphemy. Now, that the Lord may be honoured in all things, the abuses are to be noted, and taken heed of. The first is blaspheming, etc. Concerning which, note first, that it is, to speak any thing derogatory to the glorious attributes of the all-sufficient Creator of all. The word signifieth the hurting of a good name by disgraceful speeches, and thus largely it is blasphemy, whereby man is disparaged, as in Naboths' example, he is said to have blasphemed both God and the King; as also, whereby any doctrine is disgraced, thus Paul the fourth, a Bishop of Rome blasphemed the holy Gospel, when unto Bembus a Cardinal he called it a fable, saying; O how much hath this fable concerning Christ, gained us. And Bonner here in England blasphemed the doctrine of the Apostle Paul, when unto one Mill● a Martyr, he alleged that saying of the liberty of a woman, her husband being dead, and said, that when her husband was asleep, she was at liberty for another man. Lastly, it is the greatest blasphemy, when the Lord is disgraced, as by Pharaoh, who said unto Moses; Who is the Lord, Exod. 3. 2. Kings 19 that I should let the people go. And by Senacherib, who alleging unto the people, how the King of Assyria had destroyed all people, and burnt up their gods, asked, Who is the God of Israel, that he should deliver you out of mine hands? as if they should have said, he is of no such authority and power. 2. This sin is most odious: for amongst men, Take away his good name, (we say) and take away his life; So, take away the Lords good name, and put him out from having a being, and fill the world with damnable Atheism. 3. A man is made accessary unto it, by giving occasion to others, to blaspheme, which is, when a man's profession is holy and Christian, and yet his practice lewd and wicked, which raiseth this blaspemous opinion in others, that the God which he serveth, is like unto himself. Rom. 2.24. 2. Sam. 12. With this, the jews are charged by the Apostle, saying; The name of God is blasphemed through you amongst the Gentiles. And Nathan telleth David that he had caused the enemies of God to blaspheme by his adultery: for we use to say, Like will to like: and Augustine doth from hence convince the Heathen, August de Civit. Dei. lib. 1 cap. 32. that their gods were filthy Idols, because they did represent them with obscene and filthy spectacles, and were not taught to live in any virtuous, or commendable course of life by them. Psal 50.21. And may not the jews and Turks use the same argument against the Papists for their authorised idolatries, and superstitions? And against the Protestants, for their drunkenness, whoredoms, profaneness, and many more abominations, though not authorised, yet too much winked at? yea, they do daily hence take occasion to blaspheme the name of our God, as though he were not the true God, his servants being so wicked. And well may they thus think of our God, seeing that the wicked man doth himself thus blaspheme God in his heart; These things thou didst (saith the Lord) and whilst I held my peace thou thoughtest that I was like unto thee. Breach 2 The second way of abusing God's name, is by swearing falsely, which is, when a man shall swear, that a thing is true, which he knoweth to be false, or which he knoweth not to be true, thus they did swear falsely, which were suborned by jezabel, to testify against Naboth, and against Christ, as touching the destruction of their Temple, when as they knew not, that he meant the Temple of Solomon. Secondly, by swearing deceitfully, which is, when a man shall affirm any thing upon his oath, that he will perform and do it, when his intent is otherwise, or not do it, when his meaning is to do it; or when he shall be careless, and negligent of his oath, and of this we have no Precedent, as I remember, in the holy Scriptures, 2. Sam. 22. but only that of Saul, the forsaken of God, who broke the oath, 1. Sam. 24. by which joshua had tied all the people, not to do any hurt unto the Gibeonites, and the oath by which he bond himself unto David, not to hurt him, as it is likely. joshua 9 For joshua when he had bound himself by an oath, he was moved with such reverence hereunto, as that, though he were deceived, he would not break it, no, nor yet the wicked jews, which had tied themselves by an oath to an unlawful act, Acts 3. to kill Paul, but that they were by God's Providence prevented. And both these kinds of unlawful swear, are commonly called by the name of perjury, the odiousness of which sin will the rather appear, if we consider: First, how much it hath ever been abhorred, even by heathen men, and void of true godliness. The pharisees themselves forbade forswearing a man's self, and commanded men to perform their oaths unto the lord Matth 5 33. August de ●●uit. Dei ca 15. lib. 1. And Saint Augustine reciteth an history of Marcus Attilius Regulus, a Prince amongst the Heathen Romans, who being captive, taken by the Carthagenians, was sent home to his Countrymen, being first bound by oath, if he did not effect this, for which he was sent, viz. an exchange of Captives, Carthagenians for Romans, he should return to them again. He, when he could not prevail with his Countrymen, or rather would not, forsomuch as he thought it unprofitable for the Roman Commonwealth, returned again for his oathes-sake, which was taken by an Idoll-god, and then was put into a vessel of wood made of purpose, either side being full of sharp pointed awls, or bodkins, that he might not lean any way, but be wounded by them, and thus he died a most cruel and bloody death, choosing rather this, then to be forsworn. Much more than should Christians having taken an oath by the true God of heaven, abhor the breaking thereof, whatsoever they should lose by observing it. Consider again, that by perjury God is made Patron of a lie, which is the Devils own property; for he is a Liar, and the father of lies: for the Lord is called to give testimony unto a lie, which is the greatest indignity in the world. Moreover, consider that the perjured person prayeth against himself, and bindeth his soul over to everlasting torments, for so much as he desireth the Lord so to help him, as it is a truth, unto which he sweareth; and on the contrary side then, to plague and punish him, if it be a falsehood, and this is mere madness and unnaturalness, it was never heard, that any would pray against themselves, but all they can for themselves. Consider also that it is the bane of all societies, and the very highway to hellish confusion; for that if oaths shall be taken falsely, Kings will be Tyrants to their subjects, subjects Traitors to their Princes; Magistrates, Wolves unto the people, Ministers, Devourers of the Lords flock; Neighbour-nations, Cutthroats to one another, notwithstanding any league betwixt them. Breach 3 By swearing rashly, Gen. 31.53. Common swearing. A third abuse in swearing is, to swear rashly, and without due consideration what an oath is, and by whom it is taken: for swearing rightly is a part of God's worship, and must be done with high reverence, as jacob is noted to have sworn by the fear of his father Isaac. Fourthly, swearing commonly in our communication and talk one with another, which we are by Christ's own authority forewarned to do; I say unto you, swear not at all, Matth. 5.33. neither by Heaven for it is the throne of God; nor by the earth, for it is his footstool, etc. Whence do arise these three conclusions, necessary to be considered of, by all common swearers. Concl. 1 First, that it is a very childish thing to swear by creatures, bread or light, etc. 1. Because (as our Lord elsewhere expoundeth himself) He that sweareth by the Temple, Mat. 23.20.21. sweareth by him that dwelleth therein: So he that sweareth by creatures, sweareth by God, who created them, and yet he will not be heard to swear by the sacred name of the Lord; as if a child, abhorring any bitter thing, or poison, should notwithstanding take the same under a little sugar. 2. Because he calleth upon dumb things, that cannot hear, he bringeth them to patronise his cause, that can neither hurt, nor help: like unto Baal● Priests, unto whom he was not able to give answer, though they called upon him from morning, till noontide: or like infants, that prate unto babies made of clouts. 3. Because that having taken up this childish custom of swearing, they are no whit daunted, either at the authority, or charge given here against by our Saviour Christ, no more than children (that are yet without all understanding) are moved to leave any foolish quality, whatsoever, and how great soever he be, that doth admonish them thereof. Concl. 2 Eccles. 9.2. Secondly, it is a most thing to use common swearing. 1. Because the Devil is the author hereof for, let yea be yea, saith he, and your nay, nay, for whatsoever is more than these, cometh of the evil one. 2 It is to agree with the Pharisees, who did not forbid swearing by smaller oaths. 3. It is an argument of a profane person. All things fall out alike to all (saith the wise man) to the clean and the unclean, to him that sweareth, and that feareth an oath: in which words, he maketh swearing an evident proof of a profane person. 4. It is a great indignity offered unto the Lord to call him to witness to every trifling matter, as the common swearer doth; no man will offer the like to his familiar friend, much less to a greater person. 5. It is hereby derogated from the majesty of the Lord, in whose room base creatures are placed: at which our Saviour also glanceth, when he saith, that heaven is God's throne, as if he should have said, it hath nothing in it worthy the swearing by, it is not God, but his seat, and the earth his footstool. 6. Because it is most straight forbidden both here, and by S. james who propoundeth it as a prime, and most necessary charge; Before all things my brethren, swear not. Concl. 3 jer. 5.7. Amos 8.14. Thirdly, to swear by the Mass, by the Rood, is wicked in an higher degree, because all these have been made Idols; and thus considered, God's greatest enemies: as he that doth royal honour unto a subject usurping the Prince's throne, and having been condemned for a traitor therefore, showeth himself herein to be a most vild traitor, and unworthy to live, as being a preferrer of his Prince's greatest enemy. This makes the Lord break into such impatience against the Israelites. How should I spare thee, thy children have forsaken me, and sworn by them, that are no Gods. And again: They that swear by the sin of Samaria, saying, Thy God (O Dan) liveth, shall fall, and not rise up again: answerable to which be the sins of the Papists, the Mass, and the Rood, etc. And thus much both for swearing commonly, and by creatures. Breach 4 By cursing and banning. The fourth way of abusing Gods holy name, is by cursing, or banning, which is a calling for plague, or murrain, or any fearful evil upon those, with whom a man is offended. For this is first a malicious sin, and therefore noted to be a fruit of such hearts, as are full of gall, and bitterness: Rom 3.11.12. as they are described out of the Psalms. Their throat is an open sepulchre, the poison of asps is vnde● their lips, their mouth is f●ll of cursing and b tternesse. For which cause the people of God are forbidden all cursing, and commanded to bless, yea, even such as curse them. Bl●sse your persecutors, bless I say and curse not. Rom. 12.14. james 3. And Saint james maketh it an infallible argument of a corrupt fountain, to send forth this sour water of cursing. And it is very corrupt indeed, for as much as for small hurt received, or a little offence given, reason being blinded with malice, any mischief or grievous plague is wished upon the head of the offendor. So that the Lord may rightly say another day of the wicked curser; Out of th●ne ●●wne mouth shalt thou be condemned▪ seeing that for small offences thou hast adjudged others to the plague, or the Devil, much more shall my fearful plagues be thy portion, and the Devil possess thy soul as his vassal for ever. Secondly this cursing is a presumptuous sin, because that, he which curseth another entereth upon God's office, unto whom alone it belongeth to say unto plagues and punishments, as the Centurion to his soldiers, Come, and he cometh. For what else is it in the wretched curser of his brother, bidding the Devil take him, but to do that which is in the Lord's power only, and to make a man's self equal unto God; as the pharisees objected against Christ, taking upon him to remit sins, which none can do, but God. Wherefore we read not, that any of the holy men of God, have given the adventure to curse, without special commission from the Lord, jude v●es 9 no, nor so much as Michael the Archangel: for he durst not curse the Devil in his fight with him about the body of Moses; plainly noting the arrogancy, and blasphemous presumption of cursed man, that shall dare to curse: N●mb. 23. Baalam shall rise up in judgement and condemn them, for that being hired by Balaack to curse, he durst not do it without commission from the Lord, which he could not obtain; and therefore, notwithstanding the great rewards promised, turned his speech to blessing the people of Israel The false Prophets shall rise up in judgement against these cursers, and condemn them: for they were sharply censured only for blessing, and promising mercy without commission from the Lord. But these do take upon them by their own authority to curse, without any instigation of higher powers, without hope of reward, only some little distemper carrying them hereunto. Breach 5 By vowing things impossible or unlawful. The fourth way of abusing Gods holy name, is by vowing things impossible, or unlawful, or by neglecting of our vows: which vows be either general in the time of our baptism; or special, upon any special occasion of danger, or benefit, whereupon some special promise is made unto the Lord, or without any such occasion, only upon a free resolution, the rather hereby to glorify God. The first kind of vow we all make, both before God and his people, to forsake the Devil and all his works, etc. not that we are not thus to do without a promise (for it is our duty by the Law of nature) but the rather to stir up our dull hearts, and to prick forward our unwilling wills, when as by a double band we shall be tied hereunto. The other vows are made to move the Lord, the rather to moderate our chastizements, and the more speedily to remove them, when in the time of sickness, or danger, we promise to dedicate ourselves unto the Lord's service, if we recover again: or else they are more special, of giving this, or that unto the Lord, or of abstaining from, or doing this, or that particular duty, for the preventing of sin, and the furtherance of grace. Thus jacob vowed in the time of his danger, to make the place of his rest, Bethel, God's house. Gen. 28.22. Thus job made a covenant with his eyes, that they should not look upon a maid. Thus were they wont freely to dedicate some thing of their substance, job 31.1. to the maintenance of God's service. Acts 5. Now, to neglect any of these vows, or the like, is a great indignity offered unto God, and a dishonour of his name, which he will not endure, as may appear by that which befell Ananias, after he had vowed his lands unto the Lord, but would have kept away part of the price, he was smitten with sudden death: and it is destruction to a man, saith Solomon, to devour that which is hallowed, and after the vows to inquire. And truly great reason, for that God is hereby deluded, and mocked, a light account is made what is said, or promised unto him, as if a man had to do with some person of no worth: and if he only, that promiseth unto man, and performeth shall dwell in the Tabernacle of the most High, but they which break their promises, be excluded: much more shall they only, that perform their vows unto the Lord, inhabit there; and they which make no conscience to do as they have vowed, be excluded, and for ever shut out. Oh that this would enter into the hearts of careless Christians that live, as though they were the devils sworn servants, howsoever they have solemnly in their baptism, vowed their service unto God, and that with the Israelites only promise, and express some good resolutions, under the terror of God's rod, but in being removed, are as licentious as before. 2. Sam 21. Mal. 3.8. And as ill do they provide for their own good, which deny things vowed to the Lord, by whomsoever, or upon what occasion soever: for this brought a famine upon Israel, and destruction upon saul's house, viz his slaying of the Gibeonites, unto whom was vowed immunity, and freedom from danger, it is a robbing of God. See more afterwards touching sacrilege. Having thus explained first, the last member of the answer, the first yet remaineth of vowing things impossible, or unlawful, which cannot be without great impiety, and dishonour unto the Lord. Things impossible are either so unto all men, as to restore the dead to life, to heal incurable diseases, etc. or though not unto all, yet to the party that voweth, as if a poor man should vow, that he would be a King, a man burning in the disposition of his mind and body, that he will ever live chaste a single life, or a lame Cripple, that he will go a foot forty miles in a day. Of this kind is the vow commonly made by the Romish Priests, and Votaries, that enter into any religious order, seeing that most of them do daily show by woeful experience, that it is as possible to live pure, and free from all sin, as from sinning against that special vow. Witness the frequent adulteries, and fornications, the rapes, and murders of infants committed to cover these unclean copulations. It is well known that the Monks at Spira of Saint Germans did so lewdly abuse the daughters, and wives of the Citizens, under a colour of religion, that they were utterly expelled thence, and their Monastery pulled down. I can go on in more lewd examples of the most eminent in the Romish Church, even in the unerring demigods, but modesty bids me forbear. If it should be objected, that these have been but the faults of some special men, it appeareth to be most false by Pope's tolerations, Decrees of Counsels, and iustifications of Popish Writers. See Article 9 under the Title; The Church of Rome unholy. Acts ●3. 12 And thus much for vowing things impossible. Things unlawful, are either against the Laws of God, or against the wholesome Laws of the Country, wherein a man liveth Of this sort was the vow made by those forty conspirators against Paul, who bond themselves neither to eat nor drink, until they had slain him. Thus Russians and Swaggerers do, upon any disgrace received vow the death of one another, and if any wrong be done, to be revenged once in seven years: which besides that it is a cursed fruit of malice, is an intolerable indignity done unto the most just God; for he that is called as it were to be a party and a favourer hereof. Of this sort also be the vows of women (who are tied by the law of their husbands) even in things, otherwise lawful, and honest, Rom. 7. if against the liking and consent of their husbands. For if a woman voweth a vow which her husband disalloweth, it must not stand. Numb. ●0. And the like is to be said of children being in their parent's house, that is, under their government. And yet these vows are common, & well approved of in the Church of Rome. Wherefore one hath said well, that they are for many causes to be reproved: They impugn the law of God; they are oftentimes impossible to be performed; they are against Christian liberty: they are a renewing of judaisme, Idolatry, Hypocrisy. Pi●k Armil. Aur. cap. 21. Wherefore to conclude this point, let us in our vows observe these things First, let them not be against God's word. Secondly, nor against Christian liberty. Thirdly, with the consent of superiors. Fourthly, agreeable to our calling: Fiftly, of things not impossible. Sixtly, with good deliberation: Seventhly, with a good end and intention. Breach 6 Light using of God's holy name. The sixth abuse of God's name, is the light using thereof, by saying (O Lord) or (Oh God) upon every light occasion, without having the heart lifted up unto him: or by way of admiration, crying out (good Lord) upon every news, or light accident. For the name of the great God of all is reverend, and terrible, as the Lord said to Manoah ask his name; judg. 13. Esay 66.2. Why enquirest thou after my name, which is wonderful And his word is such, as that it is to be trembled at. Wherefore let all such, as fear this great God, learn better to temper their tongues that they not only swear not in their common talk, but that they do not triflingly use his holy name, or any parcel of the holy Scriptures. 6. The sixth, and last abuse is by vain protestations, and asseverations, that is, by the needless use of them, when some earnest occasion doth not urge hereunto. Against these, as against swearing, that speech of Christ is direct. Matth. 5.37. Let your communication be yea, yea, nay, nay, for whatsoever is more than these, cometh of the evil one, of the devil. Quest. 64. What are we here commanded? Answ. To glorify the name of God in all that we do, think, speak, or desire, and to labour, that others may be won by our means to do the same. Duties of this Commandment. Explan. This is the duty of this Commandment, and is thus abbreviated by the Apostle; Whether ye eat, or drink●, or whatsoever ye do, do all to the glory of God. For if it be a thing so much displeasing unto the Lord, to abuse and dishonour his holy name, then to honour it by all means, must needs be highly pleasing unto his Majesty. Deeds. First, by our doings, God's name is honoured, if they be either deeds of piety, praying, reading, hearing, preaching of his holy word, Psal. 50.14.15. etc. For thus saith he by the Psalmist; Call upon me in the time of trouble and I will hear, and deliver thee, and thou shalt glorify me. Which is, as if he should say: By calling upon my name, vowing unto me, and performing thy vows, by giving thankes, and praising my name, thou shalt glorify me. Phil. 1.20. And for preaching, the Apostle professeth, that he rejoiced, that he was an occasion to many to preach the Gospel; for his hope was, that Christ should be magnified thereby. 2. Cor 8 19 Again, God is glorified by deeds of charity: For Paul exhorting the Corinthians to liberality towards the poor Saints at jerusalem, signifieth, that a faithful brother was chosen to accompany him in his journey, to carry and distribute their benevolence, and he calleth it the grace, that was ministered by them, to the glory of God, and the declaration of their prompt mind. Because that when the poor are relieved, homage is done unto God, who is in their persons, ready to receive our liberality, and his name is also praised by the poor thus relieved, and so is he further glorified. Now (because it is not the doing, but the right doing of these things, which is accepted: Esay 1. Matth. 6. for we read of some, that have sacrificed, kept Sabbaths, and solemn assemblies: and of some that have fasted, prayed, and given alms much, and yet have been rejected) I will here set down the right way of performing these these duties, that God's name may have glory. First Rule 1 therefore, they must be frequent, and often: How good works must be done. john 15.8. Herein is my Father glorified, saith our Saviour Christ, that ye bring forth much fruit. Good Christians are good trees, good ground, profitable sheep, that are ever yielding some profit. It is not then sufficient to give alms sometime, to preach, and hear, and pray sometime, but very often. Wherefore we are expressly commanded to give liberally, so many as have, 2. Cor. 9.6. even as he soweth his ground liberally, that expecteth a good crop at harvest: to cast our bread upon the waters, Eccles. 11.1. to give a portion to six, and to seven; that is, though they, to whom we give, can no more yield us our own again, than the waters, if seed be sown in them, or give liberally to the poor, for this is to sow upon watery ground, which in those parts is most fruitful. We are commanded to be instant in preaching, 1 Pet. 2.2. 1 Thes. 5.17. and as new borne babes, to desire the sincere milk of the word. To pray continually, and in all things to give thankes. 2. Secondly, these duties must be done in sincerity, and Rule 2 truth, that is, from the very heart, with an aiming at this only end, that God may have glory. For, God is a Spirit, john 4 24. and the worshippers of God do worship him in Spirit and in truth. If any other thing be aimed at, as the praise of men, estimation amongst the people, to merit hereby at God's hands, or to gain any thing in the world, it is but Pharisaical devotion, Math. 6. and hath all the reward here. Rule 3 jam. 2.6. Thirdly, these duties must be done in faith, that is, both by persons believing, and in assurance of being accepted in all our devotion. For in prayer, he that cometh unto God must believe, that God is, and that he is a rewarder of such as seek unto him: he must not waver, lest he be like unto the waves of the sea, and in every other duty. Hearing must be mingled with faith. The jews are noted, Heb. 4 2. not to have profited by hearing the word, because it was not mixed with faith. Heb. 11 6. And it is written, Without faith it is impossible to please God. Wherefore all the virtues and good works of Heathen men, have been censured for splendida peccata, glorious sins. And the many prayers, whip and pilgrimages performed by the Papists, cannot but be in the like sort being partly done in a false faith, viz. to merit hereby, and partly their own inventions, and not God's word being the ground of these superstitions. Rule 4 Esa 1. Esa. 66.3. Fourthly, that these duties may be to the glory of God, a man must be separate from sin, that is, not live impenitently in, or make a trade of any sin. For the people of Israel in stead of glorifying God, were censured for such as did offer abomination, when they brought incense, as did weary the Lord, when they kept their solemn assemblies. He that sacrificed a bullock, was as if he had slain a man, he that offered a sheep, as if he had cut off a dog's head. And all this was, because their hands were full of blood, that is, Esa. 1.16. they lived in oppression, and other grievous sins. And the very prayer of the wicked is abhominaaion to the Lord. 2. Speeches glorify God. Secondly, we must glorify God by our speeches, as herein we are privileged beyond all other earthly creatures, & this is by the right use of the tongue. Right use 1 Ephes. 4.29. jam. 3. Phil. 2.10. First, when our talk is not corrupt, but tending to the edification of hearers: if it be railing, cursing, slandering or filthy, the tongue is made a corrupt fountain, but if it be holy, gracious, sober, peaceable, exhorting and admonishing one another, blessing of God, and wishing good unto our neighbour, it is a fountain of sweet water to the praise of the Lord. Right use 2 Phillip 2.10. Secondly, when we speak reverently of the name of God: for many things do urge us hereunto. First, God's commanmandement: Thou shalt reverence the fearful name jehovah, and at the name of jesus, one of the titles of God, every knee shall bow, both of things in heaven, in earth, and under the earth. 2. The same reverend phrase always used in the Commandments, when the Lord is named: in the first, I am the Lord, thy God; in the second, I the Lord, thy God; in the third, the name of the Lord, thy God; in the fourth, the Sabbath of the Lord, thy God; and in the fifth, which the Lord thy God giveth thee. 3. The signification of every name of the Lord, used in the Scriptures being such, as that it putteth us in mind of great reverence. He is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strong, and mighty, and sometime in the plural number, strengths, sometime jehovah, Essence, or being, as in whom, all things have their being, sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almighty, sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest, and the Lord of hosts, the beginning and the end, which was, which is, and which is to come, etc. 4. The reverence, which was wont to be used by the Israelites, the Lords ancient people, in naming jehovah, they would not pronounce it out of the Temple, nor put the letters of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their numerals, lest it should be profaned. 3. When in all things we make conscience of speaking Right use 3 the truth: for of this joshua specially saith unto Achan, Ios. 7.19. My son, give glory unto God, and speak the truth: The tongue is, Index mentis, The bewreyer of the mind and heart; if then a man shall lie and dissemble herewith, he doth pervert the nature of it. 4. When an oath is rightly taken, or a vow rightly made: Right use 4 for this is a special part of God's service; Deut. 6.13. jere. 4.1. Thou shalt fear the Lord, and serve him, and swear by his name. And in jeremy it is said; If thou return (O Jsrael) return unto me, and thou shalt swear: the Lord liveth, in truth, in judgement, and in righteousness. For as by perjury and vain swearing, the name of God is highly dishonoured, so by swearing reverently, and rightly, it is honoured and glorified. Thirdly, we must glorify God in the thoughts, 3 To glorify God in thoughts. and desires of our hearts, which is, when even here we are contained with a reverence of his holy name, and do burn with a desire of his glory above all things. For the outward reverence is nothing without this, as may appear by the people of Israel trembling, and falling down before the Lord, with offering their obedience, if Moses only should speak unto them, Deut. 5.29. unto whom the Lord answereth, saying; Oh that there were such an heart in them to fear me: as who did not set by this outward reverence, unless together with it there were the inward of the heart. And for the earnest desiring of God's glory above all, we are put in mind of it so often, as we rehearse the Lords prayer, wherein we first, and chief pray. Hallowed be thy name. And where true zeal is, this desire so exceedeth, as that like a fire consuming all things, it even eateth up such as are inflamed herewith, it maketh them to neglect themselves, so that God may have glory, Exod. 32. Rom 9 as Moses, and Paul, who rather, than God should have dishonour by the destruction of his people, wished their own names to be blotted out of the book of life. 4. To win men to glorify God. Math. 5.16. Fourthly, we must labour to win others to the glorifying of God's name, according to that of Christ; Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven. There is no good child that doth entirely love his father, and reverence him, but he seeketh by all means to bring others also to speak reverently, and well of him. Wherefore if it may further Gods glory, amongst others to endeavour after their conversion and reformation, he is attentive about exhorting, instructing and admonishing them: if it may further Gods glory to avoid all scandal giving even to those that are without, he will live purely and blameless among all men. He is not a Cain that saith, Am I my brother's keeper? neither is he a spot and blot by his scandalous life amongst Christians, as the false brethren, of whom jude speaketh, and the careless people of these times. But if his endeavours may glorify God any way, he acknowledgeth, that all which he can do, is too little, and therefore his care extendeth even to others, as many as he can possibly win, to the praise and glory of God. Quest. 65. Whence is the reason of this Commandment taken? Answ. From the fearful estate of such as any way abuse the name of God, the Lord holdeth them as guilty of dishonour done unto his blessed majesty. Reason's implicity of this command against profaning the Lords holy name. Expl. The reason of this commandment, howsoever it may seem to be but single, yet indeed it is twofold. The first implicit: It is the abusing of his name, who is the Lord our God, & so the very words of the commandment do yield a weighty reason. First, because he is jehovah, the great God of heaven and earth, whose name is abused; 1. Sam. 2.25. it is great presumption, man is not abused, who might be dealt withal for a pacification, but God, for the pacifying of whom, who can, or dare plead, as the Prophet saith. 2. His name is abused, who is the Lord thy God, who is thy king, thy sovereign, thy father and Saviour, from whom cometh every good gift, jam. 1.17. which is gross ingratitude: The very heathen did not thus requite their kings and benefactors, but did rather honour them too much, even when they were dead, and their greatness ceased: and yet thou vile swearer, wretched curser, and abominable blasphemer, dost daily abuse that great name, which not men but Angels, and the very devils do reverence: yea, thou abusest him with thy tongue, who bestoweth upon thee the great benefit of the use of the tongue, without whom thou canst not stir either tongue, hand, or foot, or thy least finger. 3. His name is abused, whose dishonour the Devil in hell himself endeuoureth in vain, for he both can and will turn all things to his glory. How vain was Pharaohs light rejecting of the Lords messengers Moses and Aaron, Exod. 3. with the blasphemy which he added, Who is God, that I should let Israel go? For this was turned to God's great glory, when he drowned him with his army in the bottom of the deep. How vain also were the blasphemous brags of Senacherib insulting over this great God? 2. King. 19 for without any army he was confounded, and like a silly fish, as with a hook taken, and brought back into his own country, and perished there, to the great honour of the almighty God of Israel. And in like manner, if any be so hellishly disposed, that they will still go on to blaspheme his holy name, as Satan's sworn champions, to anger God, they shall not prevail, but in spite of them, the mighty God will have glory by their confusion. Rom. 1.24. The reason expressed. He holdeth them as guilty of dishonour done unto his Majesty. They are already set down in his book, as damned persons, and in themselves they bear the palpable mark of profaneness. Even as the Gentiles, because of the dishonour, that they did unto God, were given over to reprobate minds. For in like manner is it with common swearers, and cursers, they have this brand of reprobation upon them, to be generally insensible of sin, especially they are given over withal to lying, drinking, filthy talking, gaming, and vanity, neglect of prayer, and the exercises of God's word, quarrelling & profaning of the holy Sabbaths, scorning & mocking at all reproofs, though most just. So that he which hath an eye to see, may easily see them stand guilty, & the sentence already denounced, written in their foreheads. What blasphemer would not this make to tremble, if he would but set his heart to consider of it, and whilst he hath time, seek for a pardon, by unfeigned turning from this cursed wickedness of the unruly tongue. Helps thus to do, are. 1. To pray often, and specially against this vice; for he is noted by the Preacher to fear an oath, Eccl. 9.2. that useth to sacrifice, that is to pray. 2. To hear and meditate much upon God's holy word: for thus David saith, have hid thy word in my heart, that I might not sinne against thee Psal 119.11. 3. If oaths or cursed speaking have at any time proceeded from our mouths, 2 Cor. 7. ●●. to be revenged upon ourselves, by refraining even from speech in such company, and in such cases, as wherein we have been so much over seen. 4. To admonish one another hereof, according to that straight charge given by the Lord, Levit 19 17. Thou shal● not hate thy brother in thy heart & suffer him to sin, but shalt plainly tell him of his faults. Quest. 66. If there be such danger in swearing, may a man lawfully swear in any case whatsoever? Answ. Without doubt, a man may sometime lawfully swear, either for the confirmation of a truth, which cannot otherwise be known, & yet necessary; or for the strengthening of honest leagues and covenants made between me●● or lastly, we being called hereunto before a lawful Magistrate. Swearing lawful Math. 5.33. Explan. Here are two things further to be explained. First, that it is not altogether unlawful to swear. Secondly, that a man may lawfully swear in these cases. Concerning the first, diverse have been contrariwise minded, because of those words of Christ; I say unto you; swear not at all, neither by Heaven, etc. Not only the Anabaptists have upon this, withstood all swearing, and the Heretics called Manichees, who did utterly reject the old Testament, because it commandeth to swear by the name of God: but jerom also a learned Father held, that the liberty of swearing by the name of God, Math. 5.33. Chrysost. ●●om. 7. in Math. was only granted unto the jews, as unto little children, lest they should swear by devils, even as he saith, he would have sacrifices done unto him, rather than unto Idols: And certain Martyrs, above two hundred years agone, are recorded to have refused the taking of an oath, being offered by the Magistrate, upon the same reason. But alas, good men, they were in an error, as will plainly appear, if we consider first, that the Lord hath commanded his people to swear by his name, not once, but oftener, as was showed a little before out Deut. 6.13. jere 41. where it is put for a main part of his worship: and of him that shall dwell in the Tabernacle of the most High, it is said, that he sweareth to his own hindrance, and changeth not. Wherefore, Psal 15.4. not only the more hardhearted of the people, but the holiest of all, Abraham, jaacob, joseph, &c have sworn upon some occasions, which they would not have done, if it had only been tolerated unto the people, because of the hardness of their heart. 2. If we consider, that, as it was commanded in the old Testament, so is it pronounced in the new, to be an end of controversies amongst men: Heb 6.16. Phillip 1.8. therefore Paul sometime sweareth to the Philippians, God is my record how I long after you. And to the Corinthians, I call God for a record unto my soul. 2 Cor. 1.23. Heb. 6.14. And the Lord is said, to have sworn by himself unto Abraham, to confirm his promise of blessing: And the Angel in the Revelation, Reuel. 10.6. swore by him that liveth for evermore: all which would not have been so, had it not been lawful in any case to swear. Concerning the second thing in the answer. 1. That it is lawful to swear, to confirm a necessary truth, which otherwise cannot be known, is plain from the examples going before. The Apostle swore, to confirm the Philippians and Corinthians, of his unfeigned love towards them, and the Angel, that Time should be no more, which were weighty things, and necessary to be known certainly, for the furtherance of the Gospel, and yet so hidden, that they could not be certainly known, but by calling God for a witness, who is the knower of all secrets. 2. For the making of leagues and covenants sure, it was the common practice of Abraham, Isaac, jaacob, and all holy men to swear by the true God, that he being called to be witness of what they had promised, they might not dare to deal falsely. 3. The lawful Magistrate is God's Vicegerent here upon earth, and therefore if he call thee to swear, thou must not refuse, but obey herein: Rom. 13.1. for to obey the lawful Magistrate, is to obey God, seeing the powers that be, are ordained of God. And to these may be referred all other lawful cases of swearing; otherwise, they are abuses of Gods holy name. Quest. 67. What else is required, that our swearing may be lawful? Answ. These four things. 1. We must swear only to such a truth, as we know to be so. 2 We must swear according to the known intent of him unto whom, or before whom we swear. 3 We must swear only things possible, and lawful. 4. This being a part of God's worship, we must do it with great reverence. Explan. These things must also be known, and considered by him, that would rightly proceed in the taking of an oath. For; 1. Although it be a truth, unto which thou swearest, yet if thou knowest it not to be so, thou art perjured, because thou swearest contrary to thy conscience 2. If thou swearest in doubtful words, having another meaning, than thou knowest him to have, before whom thou swearest, thou abusest this ordinance of God. Thus the jesuites play with oaths, by their equivocations, and mental reservations: and with them agree too many Shop keepers, living upon buying and selling, that will swear, that their ware cost them thus much, meaning the whole, when the buyer is prising the yard, or the ell: or, that they were bidden such a price, meaning of their wife, or companions, for a colour, when as the buyer is made to believe, that if they would have taken that money, they might have sold it so, yet that time, with many other devices, to deceive their own souls. 3 To swear things impossible, or unlawful, is to mock God, as if a man should call his neighbour to witness, his covenanting with a thief to rob his house, or to cut his throat: or if a Subject should call his Prince, to see him build an house in the air, to fly with the fowls, or to make his horse speak, which were mere mockeries. 4. If it be not reverently performed, God's name is indeed taken into the mouth, but forgotten of the heart; the Ark of God is carried, but in such sort, as when God was therefore displeased with Uzzah. Wherefore, though it be a truth, swear not unto it, unless it be weighty, and thou disposest thyself hereunto with reverence. Quest. 68 What if a man shall swear that, which is unlawful, is he not bound, notwithstanding, to perform his oath? Answ. Nay in no wise; for so he should add unto his sin of swearing unlawfully, a further sin of doing unlawfully Psal. 15.4. Explan. This is plain of itself, to every man of understanding. A man being in danger of his life, is through fear constrained to swear, that he will not discover, but maintain a company of thiefs to his power; he hath offended, by taking this oath, but he shall much more offend, if he doth accordingly, for he shall be accessary to their wickedness. But the case is changed, if a man by oversight, shall swear any th●ng to his own hindrance, but without prejudice to the good of others for here the oath is to be performed. This was the case of Israel, as touching the Gibeonites, unto whom, when they had sworn, though they were brought unto it by craft, yet they feared to break the oath, & suffered them to live. Object. If any man shall say, if this be a rule to be followed, then even unlawful oaths are to be kept; for it was unlawful for them, to suffer any of the men of those countries to live Sol. I answer: That this was not simply unlawful; but first, if they should be an occasion of temptation unto them. 2. If they could bring them into their power, for some still remained to try them withal. 3. They were enjoined this for their own good, that room might be made for them to inhabit there. Now the Gibeonites, by their subtlety, freed themselves from this danger; so as that they had no power over them, by reason of their oath, to destroy them, and it was but to their own hindrance, or rather, as they turned it, to their commodity, Quest. 69. Which is the fourth Commandment? Answ. Remember that thou keep holy the Sabbath day, six days shalt thou labour, and do all that thou hast to do; but the seventh is the Sabbath of the Lord thy God, in it thou shal● done manner of work, thou, and thy son, and thy daughter, thy manservant, thy maid-servant, thy cattle and the stranger that is within thy gates: for in six days the Lord made Heaven and Earth, the sea, and all that in them is and rested the seventh day; wherefore the Lord blessed the seventh day, and hallowed it. Quest. 70. What is the duty here commanded? Answ. To keep holy the Sabbath day, and to be mindful of it. Quest. 71. How may this be done? Answ. By assembling together, to pray unto God, and to praise him, to hear his holy Word, and receive the blessed Sacraments. Quest. 72. Is this all that is required to the right keeping of the Sabbath day? Answ. No; but we must prepare ourselves by prayer, and emptying our hearts of sin, and meditate upon God's works, and the Word which we have heard, suffering it so to work in us, as that we may be furthered in all holiness of life. Memb. 1 Explan. This Commandment being affirmative, we begin again with the duty; for the further opening whereof we are to consider it, according to the several members. Which are first, to keep holy a time. 2. To remember, and to be mindful of it. 3. To keep holy a Sabbath. 4. To keep holy the Sabbath, that day, which the Lord hath appointed. For the first, it offereth again two things to our consideration: both what it is, to keep holy a time, and wherefore it should be kept holy. 1. To keep holy any time, is to separate, and set it apart Quest. 1 to holy duties, to be done either towards God, or towards our neighbour. 1. The duties to be done unto God, 3. The exercises of the Word. Nehem 8.4. Verse 8. are either our speaking unto God, which is by Prayer, or Gods speaking unto us, which is by reading, preaching, and hearing of God's holy Word: these were in use at their holy meetings, under the old Testament. In the days of Nehemiah there was a pulpit made, out of which, both God was praised, and the words of the Law read, and the sense and meaning opened unto the people, that they might understand. And of this james maketh mention, in the Council held at jerusalem, saying, Acts 15 21. that Moses had in old time, them in every city, which did preach him, seeing he was r●●d in the Synagogues every Sabbath day: Their Synagogues then, being as our places of meeting for every Congregation in every town and village, and their reading was that before spoken of in Nehemiah, with the giving of the sense; and thus is it, that the doctrine of Moses was preached, and made plain. And that this was still their custom unto the Apostles times, appeareth both from this speech of james, being in the Present-tense, and where it is noted, that the Master of the Synagogue sent unto Paul and his companions, Acts 13.15. after the Lecture of the Law, and the Prophet's, that if they had any word of exhortation for the people, they should say on. Which showeth, that as it is in use amongst us, to have a first and second Lecture, and then a Sermon, the people being gathered together to hear: So it was in those days under the Law, one Lecture was taken out of one of the five books of Moses; the other, out of the other parts of the old Testament, which were penned by the Prophets. 1. Tim. 4 13. And much more are these holy exercises commended unto us in the new Testament. S. Paul chargeth Timothy, to give attendance to reading, to exhortation, to doctrine, and concludeth, that in so doing he should save both himself, V●rse 16. 1. Cor. 14. and those that heard him. And in comparing that excellent gift of those times, of speaking with tongues, with prophesying, or preaching, he preferreth far the preaching of the Word. Therefore are such glorious things spoken hereof, 1. Cor 1 18.21. 2. Cor 2.15. to be the power of God to the salvation of those that believe, a sweet savour unto God in all, whether they perish, or be saved, etc. and hearers are willed, 1. Pet. 2.2. As new borne babes, to desire the sincere milk of the Word, that they may gr●w thereby Which serveth to commend the care, both of the Governors of the Church in former times, who would not have any Lord's day passed over without a Sermon, Iust. Martyr. Apolog. as witnesseth justin Martyr, saying, That the Word was read and preached, for the space of an hour every Sabbath day, at one meeting. Tertullian saith of his times, that there was not any holy meeting, wherein they were not fed with divine Sermons; and if the Pastor were sick, or necessarily hindered, the Deacon read an Homily. In a Council in Germany, Council Frances. under Carolus Magnus, it was ordained, that there should ever be some man to preach upon the Lord's day, so also hath both the Trullan and Moguntine Counsels. And the like is the care of our worthy Governors of these times, it being ordained, that the Word should be preached every Sabbath, and the Catechism explained in the afternoon, though many places, alas, may say hereof, as of sundry good Laws beside, they are well enacted, if they were well executed, 2 Prayer and thanksgiving. Nehem. 8. The other kind of holy duty, is Prayer and Thanksgiving: for, when Ezra was ascended up into the pulpit, he prayed unto, and praised the God of Heaven, and all the people said, Amen, Amen. And there were forms of prayer and thanksgiving to be used in public as the 92. Psalm more specially for the Sabbath, the 104. 105. 106. 107. for all times of Gods public worship. This also is spoken of in the new Testament, 2. Cor. 14. as used by the Minister in their meetings, and it is provided, that it should be in a known tongue, that the people might say, Amen. Prayer hath ever been so essential and proper to the house of the Lord, that it is called for this, The house of prayer. Some rash spirits would have no prayer used in the Congregation, but conceived prayer, without any set form; which would breed such a confusion, as the like hath not been known in the Church of God: some through insufficiency of the Minister, being without any prayers, or too slenderly appointed in this regard. Others, through the variety of men's dispositions, and humours so diversely appointed, one following this fashion, and another that, as that in the same Church, which is one body, no unity, or agreement almost would appear. 3. Singing of Psalms to the praise of God. 3 Singing of Psalms. Much time in their meetings was wont to be spent herein, under the old Testament, as may easily be gathered, from the many Psalms committed to the Masters of the Choristers, and special holy songs, appointed to be sung upon special occasions, by Moses, by Barack and Debrah, etc. Unto which music made, with playing upon instruments, and upon triumphant occasions, comely dancing was sometime added. And unto the like are we excited in the new Testament, with Psalms, and Hymns and spiritual songs, Ephes 5.19. james 5.13. to sing and make melody to the Lord in our hearts. Is any man merry, saith james, let him sing Psalms The practice of the poor persecuted Christians of the primitive Church doth show, that this duty was wont to be used in their assemblies since Christ's time; for as he according to the ancient manner, after the Passeover, sung a Psalm with his Disciples, so did they at their Communions, which were then every Lord's day, and not having the liberty of any other time, they came together thus before day, or early in the morning, for which they were called Hymni antelucani. Plin. Epist. Let the Papists therefore deride our serving of God with Psalms sung in our assemblies, we know notwithstanding, that if it be done from the heart, it is better than all their Latin chantries, which the hearers understand no whit at all. 4. Receiving the Sacraments. Fourthly, the administration, and partaking of the blessed Sacraments, because it is the Lords day, in remembrance of whom, the Communion is received. Wherefore in describing this day, this circumstance is commonly added; Acts 20.7. when they were come together to break bread: for without this, no Lords day was wont to be passed over, as hath been already noted. And for Baptism this day is fittest, being the time of Christian congregations, and as it were a representative Church, whereinto the baptised is to be admitted, and made a member of the universal Church thereby. 5. Holy conferences and meditations, for of old they were restrained from thinking their own thoughts, where the Lord forbiddeth the seeking of their own will, or speaking a vain word, Esay 58.13. and if he that keepeth the Sabbath aright, must be free from these things, than his thoughts must be holy, his speeches and conferences holy. Moreover, doth not the husbandman cover his seed with moulds, when he hath committed it to the ground, that it may grow, and bring forth fruit? Do not we chew our meat, when we have put it into our mouths, that it may turn to our nourishment? and how shall we think, that the seed of the word will fructify in our hearts, unless we hide it there by musing, and meditating thereupon? how can we think to have it turn to the nourishment of our souls, unless we chew it by further talking, and conferring about the same? David did thus hide the word in his heart, that he might be preserved from sin, and that corruption may not grow up in us, the Apostle willeth, Psal. 119.11. Col 3.16. that the Word should dwell plenteously in our hearts. So that the best keeping of the Sabbath is, when as we not only hear, pray, sing, and communicate in public, but privately think again, and again upon those things, wherein we have been instructed, confer one with another, read, pray, and sing Psalms in our private houses. Quest. 73. Is there no duty to be done towards our neighbour, for the hallowing of this day? Answ. Yes, it is a special time of exercising mercy, by helping against sudden dangers, by collecting, and distributing to the poor, by visiting the sick, and reconciling dissensions amongst neighbours. To help against sudden danger. Explan. The holy duties to be done towards our neighbour are; first, works of present necessity, which could not be avoided, which are not only then tolerable, but good and commendable, according to that speech of Christ, when they watched him, whether he would heal the man with the withered hand upon the Sabbath day; Mark. 3.4. Is it lawful to do good on the Sabbath, or to do evil to save life or to kill? as if he should say, this is a right Sabbath days work, to do good, or to do any thing, tending to the saving of a man's life in danger. So to save the poor helpless beast, either fallen into a pit, Matth. 12.11. or wanting sustenance, he showeth elsewhere to be a work of the Sabbath. From the equity of which it followeth, that to put to our helping hand against any casualty falling upon a man's person, goods, cattles, or house, is a work so good, and holy, as that it well becometh the Sabbath day. In like manner is it to be held, for the saving of good things, which otherwise would be lost, by gathering of Saffron, milking, and making out the milk of kine, and sheep, and if there be any thing else of this nature. Likewise, household businesses in making ready of meat, and keeping things in decent & comely order, are lawful upon this day; for God will have mercy, and not sacrifice, he made not man for the Sabbath, but the Sabbath for man: that is, Matth. 12.7. he doth so much favour the good of man, as that when the strict keeping of this time, is prejudicial to the necessary good of man, he would rather have it give place hereunto, then that it should hereby be neglected. 2. Works of mercy to the poor, in gathering relief for them, and distributing the same: for this seemeth to have been the custom in the Apostles times, 1. Cor. 16.2. that every first day of the week, collections should be made for the poor, as God blessed every man. 3. Duties of love, to the comfort of our neighbour in distress, by visiting the sick, and poor prisoners, Visiting the sick. Matth 25. Chap 5. comforting those that mourn under any cross or calamity, and making peace betwixt those, which be at variance: for as these duties are holy, and have excellent promises, and become us at all times, so specially upon the Sabbath days, when the public worship, and service of God is ended. Quest. 2 Reasons of keeping the Sabbath. The second question touching the sanctification of the Sabbath is, wherefore, and for what special causes there should be times thus observed for the public worship of God, seeing that the spirit, and heart, which are inward, and private, are the principal in his service? I answer, that the causes hereof are sundry, and weighty. 1. Hereby are exercised the faith, and obedience of men, when as because of God's commandment, only they shall separate, and set themselves apart from worldly businesses, what haste soever they have, to go forward with the same. And at three times in the year, especially were the ancient people of God tried, both for their obedience, and faith, and affiance in Almighty God in keeping their Sabbaths'. For all the males were to appear at jerusalem three times in the year before the Lord, many of them coming from a fare, and leaving their houses destitute and void of men, to be made a prey to the enemy, unless God by his providence, should marvelously preserve them. And accordingly were they ready to yield themselves to the Lords ordinance, yea, to more than he required at their hands, for when their enemies set upon them on the Sabbath, they were so precise and superstitious, that they would not stir to arm, and defend themselves for fear of breaking the Sabbath, 1. Machab. 2. and thus lost their lives, without sufficient warrant. 2. By this means concord, and unity in doctrine, and the service of God is maintained: for let public meetings be duly frequented, where all things either are, or aught to be provided to be done according to the direction of God's holy word, and unity, and soundness will be maintained: but take away these, and a confusion both in the matter of religion, and in the manner, will undoubtedly follow, when every one shall follow his own fantasy, there being commonly so many heads, so many opinions. 3. Love and charity, and all saving graces are the more hereby increased, when as we shall be brought publicly, as it were upon the stage, and be made ashamed before all men, if any man be rude, 1. Cor. 14. and wicked in behaviour. For this is the effect of the preaching of God's word, the sinner coming, is reproved of all men, and accused of all men. Moreover, the same prayers, the same word, the same Sacraments, the same God served there by us altogether, do put us in mind of the unity, whereby we are united one unto another, so that as brands being laid together, do make the greater flame, so our love towards one another is the more inflamed by our being thus joined together in these holy duties. 4. Servants and cattles, obtain some ease from their sore labour hereby, whose good, the Lord, who is the Creator of all, doth also tender: for admit, that there were no Sabbaths, unmerciful minded men would work out the very hearts of their servants, and cattles, wherefore it is often alleged by the Lord, that thy servants and cattles may rest as well as thou. 5. The service and worship of God is thus upheld, which would otherwise decay and fall to the ground, if there were no times of public meetings, but all men were left unto their private devotion, some utterly forgetting what they own unto GOD, some neglecting all, and most through ignorance, serving him with superstition, in stead of true devotion. Ezech. 20.12. Sixtly, the Sabbaths thus publicly kept, are a sign unto the people of God, both to distinguish betwixt them, and the heathen, that know not God, and to represent in some sort the Sabbath, that shall afterwards be kept in heaven from month to month, and from week to week for ever: Esa. 66.23. when the Saints of God shall rest from all labour and sorrow, world without end. That even hereby, they may be brought to some comfortable meditation of their happiness to come, if it be some comfort to rest from toiling for one day, and to be recreated with God's sweet promises preached unto us, and singing of Psalms, and praises: oh what a comfort may we think it will be, when as we shall rest for ever, and be in possession of those joys, which are here promised, in the company of the holy Angels delighting ourselves with singing Alleluiah, continually. Memb. 2 To remember the Sabbath. The second member of the duty here enjoined is to remember, and to be mindful of this sanctification. And this remembrance must be first general all the days of the week, when we bargain, covenant, and undertake any business afterwards to be done, we must not as hap hazard promise to do this, or that, without any respect of the time, but we must call to mind, whether our intended time will not fall upon the Lord's day, lest we be constrained by virtue of our covenant, sometime to pay a sum of money, to take this or that journey, to meet upon this, or that worldly occasion upon the Sabbath day. Math. 27 62. Again, we must make a special remembrance hereof upon the day going before, for this was wont to be called, the day of preparation unto the Sabbath, and it hath been an ancient custom amongst Christians upon the Saturday after dinner to abstain from working, and to dispose themselves towards the Sunday. Exod 19 Neither was this preparation without cause, if it were made aright by prayer, reading, meditation, and confession of sins, that they might be cleansed therefrom: seeing that our infirmities, and fleshliness doth make us unfit for these spiritual and heavenly duties, we are made unholy by the sins of the week, and so full of filthy blemishes, that we had need to wash and to purge, before we come into the presence of so holy, and glorious a God in the assembly of his people. Even as the Israelites were commanded to wash, and to sanctify themselves before the day of the Lords coming down amongst them upon the mount, so should we remember, that to morrow is the day, wherein the Lord hath appointed to come down amongst us, in the place of his worship, and therefore to purge our hearts from malice, envy, anger, and all wickedness, and to beseech the Lord for his grace, and direction both to speaker, and hearers, that we may keep holiday to the glory of his name. Esa 58. Lastly, we must also remember, and keep the Sabbath in mind, when it is past, viz. by thinking upon the holiness, which we then made show of, in appearing, humbling ourselves before, and harkening unto the Lord, as though we were scholars of his school, that we may be ashamed to walk otherwise the days of the week following, and by thinking upon the instructions delivered unto us, that we may at the least practise them in special more carefully than before. For through the want of this remembrance, it cometh to pass that even they, which are holy upon the Sunday, are wicked all the days of the week beside, that our Sabbath-keeping is like the jews fasting, or hanging of the head, like a bulrush for a day, which the Lord doth greatly disdain. Memb. 3 The third member of the duty here enjoined is, that we keep holy a Sabbath, that is, a cessation, a rest: for this is so inseparably joined unto the time, which is to be kept holy, as that, take away rest, and you take away the holy day, for the holy day is a Sabbath, a rest. Therefore, Levit. 23. whereas there were many festival times appointed in the Mosaical Law, the feast of the Passeover, of Pentecost, of the gathering of fruits, etc. they were all called by the name of Sabbaths. Esa. 1.16. What we must rest from upon the Sabbath. Now the Sabbath, or rest, which we must keep, is first, and chief from sin, and thus our life should be a continual Sabbath, according to that divine rule. Cease to do evil learn to do well, seek judgement, and relieve the oppressed: but principally upon the Lord's day, when he is most to be honoured hereby. But alas, how foully is this rest abused in these miserable times, no day in the week being a day of such licentiousness as this, wherein, as though hell itself were broken lose, some spend their time, and money, and wits in the alehouse, drinking and swilling like drunken swine, some waste that which they have gotten with hard labour, in carding and dicing. Levit. 2.3. Secondly, this rest must be from ordinary (not absolutely necessary labour, which is further expressed in the words following; In it thou shalt do no manner of wo●ke: and in another place speaking of this time, he saith: There shall be no work done therein, it is the Sabbath of the Lord in all your dwellings: this being added as a reason, why no work might be done, because it is the Sabbath of the Lord, as if he should have said, ye cannot keep a Sabbath, unless ye cease from working. 〈◊〉 ad Elpid. Thirdly, we are to cease from works of special times, as ploughing, sowing, reaping, etc. Constantine in his Epistle to Elpidi●s, willeth, that all should rest upon the Sabbath day, only he speaketh of dangerous weather at some time, yea, often in the time of planting, and graffing, and sowing, through which experience taught, that their fruit perished, and was lost, in which case he giveth liberty to these businesses, rather than that the good gifts of God should be lost. Anno 27. Hen. 6 Others long agone provided, that no Fairs or Markets, should be kept upon the Sabbath day, as in the time of Henry the sixth here in England, and yet before that, even before the Conquest, Con● Winch. in the time of Canutus it was ordained, that Fairs and Markets, and worldly works should cease upon that day: and Charles the great commanded his Visitors, that all worldly businesses should cease, whether it were sowing time or planting, Conc. Dingulo-sunens. Can. 13. or cutting of vines, etc. And in an old Council it was decreed, That if any should work his beast upon the Lord's day, it should be forfeited to the King. 4. We must cease from the works of our special callings, for the six days are appointed for them; Six days shalt thou do all that thou hast to do. Shopkeepers ought not therefore to follow their trades of selling, Millers of grinding, etc. and if there be any else of the like nature, they must rest from the works of their callings at this time of rest. Likewise it is fit that Bailiffs, and Apparitors should on this day forbear serving their Processes, according to the decree of Leo, and Anthemius, who ordained, That if they should execute these offices upon the Lord's day, they should be proscribed, that is, forfeit all their goods. 5. We must rest from worldly speeches, and thoughts, either by making bargains, or talking of worldly business, or contriving the same in our minds: when we perform these duties, then is the day kept, as glorious unto the Lord, as hath been already noted out of the Prophet. Esa. 58.13. Memb. 4 The fourth member of the duty here enjoined, is that we sanctify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Sabbath day, which the Lord hath appointed. Now it is granted of all, that the jews were to keep such a Sabbath under the old Testament indeed, but much doubt is made for the time of the new Testament, wherefore here ariseth another question. Quest. 74. Is there any set day under the new Testament, thus to be sanctified and kept holy? Answ. Yes: the day which is commonly called Sunday, but in the Scripture the Lord's day, or the first day of the week, is thus to be kept without alteration, to the end of the world. Explan We enter now upon one of the most controversal questions of these times, wherein I will notwithstanding plainly proceed, as is fittest for this Treatise, making God's Word my only rule of direction to set down the truth herein, as by his grace I shall be enabled. Reasons of the Sabbath under the Gospel. First then, I say, that we under the new Testament, are tied to the observation of a Sabbath, as well as the jews were of old, and by as great authority. Reason 1 Rom. 5. And this appeareth, first from the time of the Institution of the Sabbath, which was, when man lived in Paradise, immediately after his creation, when he was free from sin, when he had the substance of true holiness, and needed no figuring Ceremony for his comfort, his present estate being all comfortable. For if a Sabbath was to be observed in Paradise, and came not first in with any ceremonies, which were to have an end at Christ's coming in the flesh: how can it enter into any man to think, that this observation should cease, as they did, at this his coming? And not rather after a new sort be revived under this second Adam, to the likeness of that it was in the time of the first Adam? For, by the second Adam, who is Christ, we are restored to that estate; which we lost in the first Adam, and why then should it differ by the cessation of the Sabbath? Some think that the words of Moses Genes. 2.3. were set down there by way of anticipation, and not to be meant of that beginning of times, but of succeeding times afterward about the giving of the law. But this lieth upon them to prove. In the mean time we are in good possession of this argument. Reason 2 2. From the morality of this Commandment of the Sabbath, for it is here placed amongst the rest of the moral Laws, which are to continue in force for ever, according to that saying. One jot or title of the Law shall not fail, Math. 5.20. though heaven and earth perish. Now if this law be moral, as the ranging of it doth imply, and all other moral Laws be of force, to bind to the obedience thereof, as before Christ's coming, what rashness is it in any to deny the like force unto this law. Reason 3 3. From the reasons of the Commandment, which are all moral, and perpetual. 1. Because it is to be remembered, that of old it was kept in Paradise, which doth alike bind us, as it did the jews. 2. Because of the equity, it being but one day of seven, and therefore as freely to be dedicated unto God by us, as by the jews. 3. Because of the ease of servants and cattles, of which there is as much need amongst us, as amongst the jews. 4. Because they were to meditate upon the great work of creation, from which the Lord rested, unto which is now added a greater work of redemption, unto the meditation of both which we should much rather separate ourselves, than the jews. Reason 4 4. From the caveat given by our Saviour Christ, speaking of the destruction of jerusalem. Pray that your flight be not in the W●nter, Mat. 24.20. nor on the Sabbath day. That which is here spoken hath relation to the times afterwards to ensue (for the destruction of jerusalem was thirty six years after Christ's suffering) therefore even then also there was a Sabbath, the breach of which would be some addition of grief unto the people, as also if they should be constrained to fly in the wet, and cold of winter. If any shall rather take these words, as spoken of the jews sabbath, the necessary breach whereof was most grievous unto them, I will not much contend hereabout. Let the former reasons then suffice. 2. Our Sabbath ●ata●ne. Secondly, I say further, that our Sabbath is not uncertain, but precisely determined and set down, as theirs was, viz. the Lords day, or first day of the week, which is the day of Christ his resurrection from the dead. For he arose the third day after that he was crucified upon the Friday (which was their preparation to the Sabbath) and had lain in the grave all the Sabbath day. The reasons that serve to confirm this are diverse. Arg. 1 1. Express places of Scripture, wherein mention is made of this day, as the set day of the Christians meetings to break bread, to preach, and hear, and to do other duties of holiness. In that place of the Acts, where the Evangelist telleth, that after their coming to Troas, they abode there seven days, and upon the seventh, which was the first day of the week, the Disciples being come together to break bread, that is, Act. 20.7. to the holy Communion, Paul preached unto them. Which doth plainly show, that the jews Sabbath was now antiquated, and done away, and that this was the Christians Sabbath, otherwise they would not have let pass the day before, as they did. 1. Cor. 16.1. Another place is in the Epistle to the Corinthians, where the Apostle prescribeth unto them a rule of gathering for the poor every first day of the week, when they were come together, which he also saith, that he had established amongst the Galatians, and why I pray you upon the first day of the week, and not upon the jews Sabbath? None other reason I suppose can be rendered, but that this Sabbath was at an end, and in stead hereof the Christians had another, viz. the first day of the week, wherein they made their meetings. Revel 1.10. A third place is in the Revelation, where it is said, that john was in the I'll of Patmos upon the Lord's day ravished in the spirit. Now what meaneth this, that he calleth it the Lords day, unless a day appointed by the Lord? For hence is the Passeover called the Lords Passeover, the Communion the Lords Supper, the bread the Lords body, because he did appoint all these in his Church. Why is he noted to be ravished then in the spirit, unless that being in holy meditations, as was the special manner of the Church, now forty years since Christ crucified, he was rewarded by the Lord with this wonderful illumination in most hidden mysteries? From whence may be framed this unanswerable argument: That day, which by the inspired Apostle, is called the Lords day, & was appointed by the Apostle, taught through revelation, to be kept by holy meetings in the Churches of Christians, not once or twice, but every time, that it came, is certainly the Christians Sabbath: but such is the first day of every week. Therefore not any other, but this day is the Sabbath of Christians The force of this reason standeth in the second part, which is most firmly grounded, according to every branch. Apoc. 1.10. Act 20.7. 1. That it is called the Lords day. 2. That it was appointed for holy meetings, to preach and hear, etc. 3. Not in some one Church, but generally in the Churches of Christians, at Troas, Galatia, Corinth, etc. 4 Not in some week only, but every week. Arg. 2 Exod. 20.10. The second reason is taken from places of Scripture, which prove the same by consequence; as that in Exodus, where the Commandment being given, this is added as a reason. The seventh day is the Sabbath of the Lord thy God, and the Lord rested the seventh day. Math 12.8. A second place is that in Matthew. The son of man is even Lord of the Sabbath A third place is in john: All men should honour the Son, john 5.23. even as they honour the Father. The reason may be framed thus. If the same reason grounded upon God's word, be as well for the first day of the week, as it was once for the Sabbath of the jews, than we are as certainly tied to the observation of this day, as they were for their Sabbath: but there is the same reason. Therefore we are certainly tied unto this day. The first part of this argument is plain, for the same reason is of the same force, the second part appeareth by the places noted in the margin. The main reason of the Sabbath of the jews is, because it was the Sabbath of the Lord, and therefore his people must necessarily do him this honour, that there might be a conformity betwixt God and his people: and in like manner, our Sabbath is the Sabbath of the Lord Christ, when he had finished the work of our redemption: for which cause he also giveth the same name; The Son of man is even Lord of the Sabbath: As if in more words he should say: When God the Father had once ended the making of the world, he rested and published himself to be the Lord of that rest, and dedicated it unto himself, giving it the name of the Sabbath of the Lord: In like manner, when I shall have finished the work of man's redemption, I will rest, and will have the day of my rest dedicated unto myself, for which cause, I say, that the Son of man is even Lord of the Sabbath also, it shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord's day. And thus shall the will of the Father be fulfilled, which is, that as they honoured the Father, in keeping the Sabbath, betwixt the creation and redemption; so they should honour the Son, in keeping the Sabbath, betwixt the redemption and consummation of the world. Arg. 3 Matth 28. A third reason may be drawn from the uniform practice of the Church, even from the time of man's redemption unto this day. Christ himself first began it when he arose early in the morning upon this day, and thenceforth ever observed it, so long as he continued upon the earth. john 20.19. When the Disciples were gathered together for fear of the jews, the doors being shut, he came and stood in the midst of them upon that day. Again, Verse 26. when incredulous Thomas was amongst them, he came and shown his hands, side, and feet upon that day, and immediately the Evangelist subjoineth. And as for the practice of the Apostles herein, it is so plain, as that it were great impudence to deny it. Again, for the practice of those that lived next unto them, whether Greeks' or Latins, they followed the same order. Read for this Ignatius, in his Epistle to the Magnesians, lusty Martyr in Apologeticis. Ireneus in his fourth book. chap. 19.20. Euseb. Eccles. hist. lib. 4. chap 23. Origen. Hom. 3. in Exod. Cyrill in johan. Tertul. de Idolat. jeronym. in vita Paulae. Ambros. serm. 62. August. in johan. Gregor lib 11. epist. 3. &c Lastly, for the Churches of these times since, and at this present, whether Protestant or Popish, of what Country soever, all consent for the observation of this day, though in opinion there be some difference about it; some grounding it upon God's Ordinance, according to that which hath been said, as Beza, junius, Piscator, Bollocke, Hooper Fulke, and the book of Homilies, yea, and some Papists also, as S●●tas, Panormitanus, Sylvester, Felicius, and the Schoolmen: some upon tradition only, as the Rhemists' Testament, Tollet and Bellarmine. Whence we may reason thus: That day which the Lord Christ hath sanctified by his resurrection, wherein he came together with his Disciples to instruct and to confirm them, wherein all Christian Churches of all Ages have made their Assemblies, is certainly the Sabbath of the Christians: but such is the first day of the week. Therefore certainly our Sabbath. Arg. 4 A fourth argument may be drawn from the judgements of God most fearfully befalling such, as either have contemned the Sabbath of this day, or through worldly mindedness have neglected it. In a Council held at Paris, some holy men urged the making of special decrees, about the strict observation of the Lords day: because, as they alleged, partly of their own knowledge, partly by the relation of others; some intending their husbandry upon this day, had been smitten with thunder and lightning, to the laming of some, and to the utter destruction of others. Another carrying home corn upon this day, had both corn and barn most lamentably consumed by fire. Also that in Chimstat, a town in France, a certain woman being wont, together with her children, to peel hemp upon the Lord's day, when others were at Church, was first terrified with some sparks of fire falling amongst her hemp; another time, with a flame of fire arising in her hemp; and lastly, not being warned by this, there kindled a fire again, which whilst she laboured to quench, both she and her children did miserably perish thereby. The Centurioators of Magdenberg do tell of a certain Nobleman, that was wont to follow his sport of hunting upon the Lord's day, when others went to Church, but the Lord shown a great judgement upon him therefore, he had a child borne unto him, with the head of a dog. And that a certain Miller intentive about his grinding upon this day, had his house and meal burnt, by a fire kindling in his mill. And to come nearer home, Anno 1583. whilst they were beholding the Bear-baitings in Parish-garden, upon this day, the scaffold burst down suddenly, and eight persons were slain outright, and many more hurt and maimed. Arg. 5 A fifth argument may be drawn from such things, as fell out worth the noting upon this day. August de temp. serm 25●. Notable ●hi●gs ●pon this day. N●●●m. 154. Christ arose upon this day, the elements were framed, the world begun, the Angels created, and Manna began first to fall upon this day, the Israelites passed thorough the red sea, Christ was baptised, turned water into wine, fed five thousand with a few loaves upon this day, and upon it we hope, Wolph. Cron. lib. 2. cap. 1. that he shall come to judgement, saith Augustine. Upon this day Christ was borne, Aaron and his sons consecrated, etc. Upon this day Christ appeared at sundry times after his resurrection, the holy Ghost descended upon the Disciples, and john was enlightened. Arg. 6 1. Cor 2 14. A sixth argument may be drawn from the approbation and consent of all the best men, who are spiritual, and most able to discern the things of God; and the opposition of godless and most evil men, who are led like brute beasts, who are natural, and perceive not the things of God. For the best men have ever since Christ's resurrection, observed, and kept this day with all due reverence, only the profane and licentious have cast away all conscience hereof. Whence we may reason thus: That which is embraced, and held by all godly learned men: but oppugned by the , as not standing with their corruption, is certainly the truth: but such is this doctrine of the first day of the week to be the Sabbath Therefore most certainly true. For the first part of this argument, wherein the strength consisteth; and first, that, that is the truth, which is held by the godly with one consent: our Saviour telleth them, To you it is given, to know the secrets of the Kingdom of Heaven. And, if any man shall do his will, he shall know the doctrine, Matth 13.11. john 7 17. 1. Cor. 3.19. whether it be of God or no. And on the other side, The wisdom of this world is foolishness before God: and they, which are after the flesh do savour the things of the flesh: with many like places: from whence it followeth, that the constant consent of all godly men, is no small argument of the truth, and contrariwise of the wicked. And thus ye see, upon most firm grounds, that there is not only a Sabbath to be observed under the new Testament; but the Sabbath, the first day of the week, which the Lord hath appointed. Which meeteth with sundry fantastical opinions. Errors touching the Sabbath Rom. 7. First, of the Anabaptists in Germany, and the Familists in England, which hold, that all days are now alike, and none more a Sabbath then another: neither doth it any whit help them, that they allege, We are free from the Law, even as a woman, when her husband is dead, from the law of her husband: for by the Law here, is meant the ceremonial Law, the heavy yoke of which, Christ took from our shoulders, and if in any other place freedom from the law be spoken of it is either meant of the Ceremonial and judicial, or of the rigour of the Moral Law, exacting perfect obedience in every point, or else threatening condemnation. If they shall say; Col 2.16. Let no man condemn you in respect of a Sabbath, etc. and that the Apostle saith reprehensively; Ye observe days, and times, and months, and years▪ neither doth this make for them, seeing that the first place speaketh of feasts abrogated, Gal 4.10. and done away only, the other of times used to be observed by the Gentiles. Secondly, it appeareth to be an error which is held by the jews, by Ebion, and Corinthus, and the Sabbatary Christians, viz. that the old Sabbath is still to be kept, as before Christ his coming, for the abrogation of which, these places are most plain, Col. 2.16. 1. Cor. 16.1. Acts 20. etc. Thirdly, they also err, that yield a Sabbath now, but hold it uncertain, whether it be the seventh, eighth, or tenth. Fourthly, they which ho d this day, but with all, that it may be changed upon the consent of Churches, sufficient cause concurring, which I take it, is suppositus impossibilium, a surmise of things impossible. Lastly, they which hold the same day, but merely upon the ground of tradition, as the Papists, to make their other fond, and corrupt traditions in the more request. 3 To rest upon the Lord's day. 3. Thirdly, I say, that this day is not remissly to be kept by us under the new Testament, although it may rightly be said, that the strict resting enjoined the jews, doth cease, viz. as figuring our Christ his resting in heaven after the work of our redemption finished, according to that Scripture; He that hath entered into his rest, Heb 4.10. hath rested from his own works, as God did from his. Yet considering, that there is a rest also for Christians, Heb. 4.9. as is contained in the same place; There remaineth therefore a rest unto the people of God; it were great temereity, to deny a day of resting, now from servile work, holding that the Lords day is rightly kept, by coming together to public duties, though the times of vacation be spent in following worldly affairs. For as Gods resting upon the Sabbath did prefigure Christ's resting upon his day, so there is a rest to come unto all Christ's members in heaven, which is figured out by our resting upon the Lord's day: to the apprehending of which sweet, and most joyful rest, we are more sensibly quickened, by tasting the sweet of resting here (after six days painful labour) upon the Lord's day. Acts 15 ●1. Moreover, it is necessary, that we cease from worldly affairs, that we may be more profitably employed about heavenly, which without doubt, was one end of resting upon the Sabbath of old: for they attended then upon God's public service every Sabbath day, seeing it is said, that Moses is read in the Synagogues every Sabbath day. They must therefore rest, that they might labour, rest temporally, and labour spiritually, men being unfit to do both these labours to the best advantage the same day, especially the spiritual, if there be an encumbrance of the corporal, we being fitted unto the one by nature, but to the other not only not fitted, but most unapt unto it by nature, so that we had need to be bowed, and bend by meditation, and prayer before the public meetings, and to be confirmed, and made tenacious of the things which we have been taught, by recounting them after these meetings. And to do thus we have plain direction given us in the holy Scriptures; Eccles. 4.17. Take heed unto thy feet (saith the Wise man) when thou interest into the house of the Lord, and be more near to hear, then to give a sacrifice of fools; this is for preparation before: and after the publishing of the law; Take heed (saith Moses) that ye do, Deut. 5.32. Deut. 6 6. as the Lord your God hath commanded. And again; These words which I command thee this day shall be in thine heart; this is for recounting of the word again after. And that royal Prophet professeth according to this direction, I have hid thy word in mine heart, Psal. 119 ●●. that I might not sinne against thee. Notable is the admonition of Chrysostome, to this purpose; ye ought not, In Mat. cap. 1. Hom. 5. when ye go from the congregation, to be entangled presently with businesses contrary to this study, but to go home, and there to call together your wife and children, to the rehearsing of those things which have been spoken, and when ye have more deeply and thoroughly ingraffed them in your minds, afterwards to go about the necessaries of this life. For if going out of the Bath, thou dost avoid public meetings, lest the benefit of bathing be turned into a greater hurt, much more oughtest thou to use this care, when thou comest from public meetings. Alas, most men have so much business upon the week days, and are so dull in respect of heavenly learning, as that (unless they use great care, and labour hard to attain spiritual knowledge, and grace upon this day) they are like to be very slender proficients, and truant-like Scholars in God's school; yea, even such (that I may use the Apostles phrase) as had need to be taught the first rudiments, when by reason of the time they might have been Doctors. Heb. 5.11. If there be a Fair, or a Market upon a day, will he that hath need of stuff or provision (the buying whereof, will take up his time all that day) let any more time, than he must needs, from buying, and providing to carry home his commodities? or will he, that is desirous to profit in the skill of Music, Dancing, Writing, Arithmetic, etc. for the learning of which, he setteth apart in a week weekly some time, will he I say, lose any time, when his Master cometh to teach him, but apply himself hard to these exercises? and how much more than should we seek to improve this one Market, or Faire-day of our souls in the week, this one Lords day, wherein the preacher is appointed to come, and teach us in the sweetest and most delighting noble skill of divinity, unto the greatest advantage, gain, and storing of our souls with heavenly necessaries? It were needful therefore, besides the public meetings, and meditating, and conferring upon that, which hath been taught, that men should read the holy Scriptures, endeavouring to remember, and to understand them by such helps, as are now most plentiful, that they may not be strangers in God's book, but make the histories, and divine instructions here set down so familiar unto them, as that upon any occasion, they may be able for their comfort, to turn to such places as they need: and moreover, if they would read and study some good prayers, that they might be well furnished this way, according to their several necessities, upon the way, and in the fields (as Isaac is said to go out to meditate, and to pray in the fields) and in the night season, upon sea, or upon land: what wonderful great comfort should men have, and how much more should they grace, and walk worthy their holy, and Christian profession, than now they do, or can do through the mispending of the Lords day, in idleness, or vanity, or which is worse, in running to all manner of excess of riot? Lastly, it is a base thing upon so glorious a day, as the Lords day to put our hands to worldly businesses, any more than necessity enforceth, for so we should mingle things high and low, divine and humane, earthly and heavenly, and so make a more unpleasing linsy-woolsy, then was forbidden by the Lord, under the ceremonial Law, We should do like the heathen, that knew not God, who had their dies festi, profesti, and intercisi, holy days, holy day eves, and mixed holy days, serving partly for the worship of their Gods, and partly for labour in the works of their calling. Phil. 3.8. The true God would never allow this in any of his holy days, he will not be content to part stakes with us, and therefore you shall find every of his holy days guarded with this clause; Thou shalt do no servile work therein. Will a man upon a plentiful feast day, go from dinner to seek for scraps in the poors basket? having had plenty of the gold of Ophir poured out into his lap, go seek for pins, or nails in the dust? having sought precious stones of inestimable worth, and the time of this seeking still continuing, will he attend upon the gathering up of dung? But even thus doth he, that upon the Lord's day putteth his hand to worldly business for gain, seeing all these things are but as dross and dung, in regard of the excellent knowledge of Christ: Psal. 19 and the word of God is more precious than fine gold, sweeter also, than the honey and the honey comb. Did we but consider, the double occasion of meditation under the new Testament, both of the creation, and redemption of man, whereas they had but a single of the creation under the old: the bond of thankfulness now enlarged, a greater measure of the Spirit now given, and that implacably-malicious enemy of man, the devil now more enraged, knowing that his time is but short, we would be so fare from making this day a time of riot, excess and outrage, that we would rather (as fare as our weak nature will bear) sequester ourselves unto godly and spiritual exercises, whereby we may be fenced against the devil, walk worthy of the rich grace of the Spirit, and answer the incomparable beneficence of the Lord in jesus Christ by due thanksgiving. Quest. 1 The Sabbath beginneth when. And here again is occasion offered of diverse questions, to the further opening of the doctrine of our Sabbath. As first, When doth the Sabbath under the new Testament begin, and end. I answer, that howsoever some begin it in the evening, and Reas 1 so make it from evening to evening, yet the more probable opinion is, that it beginneth in the morning, and continueth till the next morning, because Christ his resurrection, the cause and beginning of this Sabbath was early in the morning, as appeareth plainly, if we consider, how the soldiers were terrified at his resurrection, and went into the city to certify the high Priests what had happened, and the time of their going is noted to be, when Mary was gone from the Sepulchre, which was at the dawning of the day: so that as the argument was good for the beginning of the old Sabbath, (the Lord rested, when the evening and morning of the sixth day were at an end, therefore then must begin the rest of that Sabbath), so it is good also for the beginning of our Sabbath, Christ having finished the work of our redemption, arose again early in the morning, therefore it seems, early in the morning must we begin the rest of our Sabbath. So may we rightly hold, that it hath again been turned from evening to evening, to be from morning to morning, to set forth man's rising through Christ from darkness to light by grace, john 19 according to that of john; He is the true light, that lighteneth every one, which cometh into the world. Quest. 2 The Sabbath to be kept how. But how is the Sabbath comprehending both day, and night to be kept? Answer. Not as some heretics, of whom Origen writeth, by remaining in that position of body, wherein we are taken at the approach of the Sabbath, nor yet as the Essees, a strict sect amongst the jews, by abstaining from doing the necessary businesses of nature: as Matthew Paris writeth of a jew, that would not be drawn out of a noisome Privy upon their Sabbath. But look what time thou art wont to rise about thy worldly business, which thou art most desirous to set forward; at the same arise by prayer, and heavenly meditations, and lose no convenient time, till thou betakest thyself again to thy rest at night; and if any occasion be offered, for the furtherance of thy soul's health, persever herein: yet with entermingling of convenient relaxations of mind and body, lest thou overwhelm Nature by over-strict intentions. And (which is the chief end of this discourse, about the beginning of our Sabbath) presume not, before a whole day of rest be complete, to put thy hand to thy worldly businesses, as some do, going forth with their carts towards Fairs, or Markets, or in carrying carriages, some about one work, and some about another, unless in the cases before allowed for necessity. Quest. 3 Acts 1.12. We read in the Scripture of a Sabbath day's journey, by which it should seem, that it is not altogether unlawful to travel then, what is to be said of this? It cannot be denied, Answ. A Sabbath days journey. but that the holy Ghost speaketh of such a journey indeed: yet jerom imputeth it to the Rabbins, as an invention of their; and (a) joseph de bell Jud. lib. 7. cap. 24. This river runs betwixt Archas and Raphaneas, two cities of the kingdom of Agrippa. This was showed unto Titus in his return from jerusalem, and if it were true, it is worthy to be showed all men, as being a miraculous teaching of rest upon that day from travel, seeing a River did rest from running according to the ordinary course. josephus writeth a strange story of a River, called Flwius Sabbaticus, which was wont to run full all the six days, but when the seventh came, the water abated, that a man might see the bottom of the river, it ceasing then from running. But Theophilact bringeth Origen for his author, that the Sabbath day's journey had the beginning then, when the Tabernacle was placed in the midst, and the Israelites tents fare off round about, which, as he saith, was a thousand paces, from whence they must needs come to the Tabernacle upon the Sabbath, and this continuing for the space of forty year, might well give occasion of this phrase, a Sabbath day's journey. So that it may be granted, as certain, that there was such a journey allowed by the Lord, but the doubt still remaineth, how fare this journey extended. Caluin and the Latin Interpreters hold, that it was two miles, and that by comparing this place of the Acts, with that in Luke, Luke 24. ●0. john 11.18. where it is said, that he blessed his Disciples in Bethany, and ascended thence, which Bethany is from jerusalem 15. furlongs, two little mills. Tremelius the Syriac interpreter saith, that it was but seven furlongs, and so translateth it, and affirmeth, that the Rabbins with wonderful consent, do all agree herein: for they count it 2000 paces, according to their Talmud, but these are ordinary paces, but half so great as Geometrical paces, so that they make but 1000 Geometrical paces, which are but a mile. 2. Kings 4.23. But the matter still resting in the distance of Bethany from jerusalem, which was on the further side of the mount, and 15. furlongs off, it must be concluded, that this is the Sabbath day's journey there meant Neither doth it hinder, that josephus writeth of the mountain being distant from jerusalem but five furlongs, or since but 500 paces, or more lately, that Bethany is from jerusalem three miles: for the mountain is great and large, and therefore some part might well be so nigh, and since jerusalem re-edified, it being set upon other ground including Golgotha, where Christ was crucified, which was then without the gates of the city, Bethany might well be three miles off. Howsoever we are to hold, that a Sabbath day's journey is about the businesses of the Sabbath, about which we are not always tied to the same distance of places, but may travail, as occasion serveth for our greater comfort, or the good of the Church, so that lawful order be not broken, as the Shunamites Husband answered her when she would have her Ass saddled to go to the man of God; wherefore wilt thou go to day, seeing it is neither new Moon, nor Sabbath? By which is intimated, that upon Sabbath days she was wont, if the case did so require to ride unto him. For conclusion then of this point, let these rules be observed. 1. To travel about worldly businesses upon the Sabbath day is altogether unlawful, unless necessity doth so require, be the journey lesser, or greater. 2. To make unnecessary journeys about spiritual exercises upon the Sabbath is unlawful, viz. either by riding, or walking to preach, to the wearying of man, or beast, Amos 8. when the journey might we l have been taken the day before: or by travelling in like manner to hear, when as no famine of the word constraineth hereunto. 3. To travail to our ordinary, and appointed place of God's worship is not only lawful, but necessary, so often as the public service of God is there upon the Sabbath performed, how fare soever our dwellings be from thence, if sickness, or weakness, or some other necessity hinder not, and in case of the want of a sufficient ministry there to travail to some other place, I mean, if the word be not there preached, or the grounds of religion explained. But where this is to be had in convenient sort, to departed thence otherwhere upon pretence of insufficiency in the Minister, is to break good order, and to run to a confusion: for when the minister doth his endeavour, if by the diligence of his flock, in resorting unto him, he be encouraged, he shall increase in his gifts, care and study, but contrariwise decrease to their greater hindrance. Quest. 4 How shall the poor do, which want food, and raiment, and cannot provide sufficiently upon the six days for their sustenance then, and for the seventh also, may not they in this case work some part of the day? Exod. 16. Ans. No verily, whether thou be rich, or poor, the same law of God bindeth all alike: for let the poor now work, and he can have no hope of benefit hereby, as those of the people of Israel, that went forth to gather Manna upon the Sabbath, found none, Hag. 1.6. and they that neglected the building of the Lords Temple earned wages, but put it in a broken bag: so they, which neglecting God's ordinance, shall follow their worldly works, shall get nothing by so doing, it is not man's labour, Psal. 127. but God's blessing, that maketh our endeavours effectual, of this blessing there can be no hope, when his Law is broken. Object. Sol. If it be said, the Lord will have mercy, and not sacrifice? I answer, this is in case of necessity not to be avoided, he meaneth not, that if thou be poor, he had rather thou shouldest work upon his Sabbaths, but abstain, serve him faithfully, and he will stir thee up mercy for thy relief. Quest. 75. Are we bound to do the holy duties of God's service all this time without ceasing? Answ. No, for we may refresh ourselves with eating, and drinking, singing and music and other honest delights, whereby the mind is cheered up, and joy and gladness befitting the Lords holy day expressed. Hos. 2.11. Explan. Although we teach a strict keeping of the Sabbath under the new Testament, yet it is not so to be understood, as though we were bound upon this day, to do nothing but spiritual duties all the day long; for in respect that we have flesh, as well as Spirit, that would be wearisome to us, and would turn the Lords day, which is for a delight, into a heavy burden. I say therefore, that we have liberty to refresh ourselves with such things, as cheer the outward man, and express joy befitting the Lords holy day. For every holy day of the Lord is a festival, and joyful day for outward joy and delight, which is expressed by the Prophet Hosea saying; I will cause all her mirth to cease, her feast days, her new Moons, and her Sabbaths. When he threatneth judgements against the land. Nehem. 8.9.10. And Nehemiah inviteth the people to eat of the fat, and drink the sweet; reprooving them when they began to weep, because it was an holy day of the Lord. Whence it appeareth plainly, that mirth and joy even external do well become the holy day of the Lord, neither were the people of Israel ever reproved for this, but that through their covetous minds, they accounted the Sabbath a burden, and thought long to have it gone, that their servants might go to their labour, and they themselves to their markets: for in this respect they are threatened by the Prophet Amos, Amos 8 5. Hear ye this, that swallow up the poor, and say, when will the new Moon be gone, that we may sell corn, and the Sabbath, that we may sell wheat, etc. And some of them not staying the ending of the Sabbaths, trod Wine presses, and laded, and carried out burdens, against which Nehemiah provideth, being grieved hereat, Nehem. 13.15. as at a great abomination. Yet let no man understand this so, as though it were hereby tolerated to spend this day in outward, and vain bodily pastimes, for for then how shall we improve it to the best advantage of our souls, as hath been already showed, we had need, and aught to do: but so fare forth we may use bodily delight, as it doth not hinder, but further the hallowing of this day, as it doth not express an heathenish feast, such as were the old Bacchanalia, but setteth forth a divine feast, kept in the honour of the Lord jesus. 1. Let no man therefore be eating and drinking, and making merry, when the public service of God calleth for him, Phil. 3 ●7. for that were truly to make a man's belly his God, as the Apostle speaketh, seeing he attendeth upon that, when he should attend upon God in his service. 2. Let no man so affect outward pleasure, as that he should forget the chief pleasure, and comfort of the soul, by neglecting to prepare to Gods worship before, or to meditate, that it may sink, and take rooting in his mind after. 3. Let every man, as he is able, exercise himself in private in reading, and studying the holy Scriptures and prayers with other helps to strengthen the inner man in grace, and knowledge. 4. Shun and avoid all obscene and filthy pleasures, which are rather corrupting, then hallowing, and all unlawful gaming, or over laborious exercises, which in the end do rather trouble, and dull the Spirits, then quicken, and cheer them up. Let there be no frequenting of Alehouses or Taverns unto riot, no chambering & wantonness, or in a word, let there be no mirth, but what becometh sober, temperate, and chaste minds fearing God, and reverencing his ordinances. And that licentious persons may be the rather restrained from their vain pleasures upon this day, the Lord hath apparently executed judgement upon diverse for contempt of this day. Quest. 76. Is this all that we are bound unto, to keep the Sabbath ourselves, in ceasing from labour, and doing the duties thereof? Answ. No, but whosoever hath son, or daughter, manservant, or maid, cattles, or stranger within his gates, is alike bound to provide, that all, as much as in him lieth, observe this day in their kind, both man and beast. Gen. 17. Explan. The Lord, the author of this commandment, as in giving other laws he speaketh not unto inferiors, and the governed, but unto the governors, as in the law of circumcision he commandeth all unto Abraham, both for the act to be done, the time, and manner; in the law of the Passeover he commandeth all unto masters of families, Exod. 12.21. and Moses openeth the matter unto the elders only: so in commanding the observation of the Sabbath, he layeth all upon the governors, saying; Thou, thy son, thy daughter, thy manservant, thy maid, thy cattles and stranger that is within thy gates. Governors charged with children and servants. And not without just cause, because that, 1. Parents and Masters of families are in God's stead to their children and servants, and have his titles upon them, which, for what else is it, but only to remember them so to bring up those, that are under them in all godliness, and holiness, as if God himself did more particularly take upon him the training up, and nurturing of them? 2. Because of the near relation betwixt governors, and their people, he is the head economical, they the members, of all which we know, what care the head hath, seeking still to put more comeliness upon them, and in these kind of members, the greatest grace is holiness, and greatest means of breeding this, the due observation of the Sabbath. 3. Because of the corrupt nature, wherein parents beget, and bring forth their children into the world, so that without grace, they are fountains of infinite misery unto them, they being by nature the children of wrath, and vassals of the devil, Ephes. 2.2 now what a corasive must it needs be to the heart of any kindhearted father, or mother, to consider that they have bred children to be firebrands of hell? and what a care than must this needs work in them, to help them to be delivered here-from? and the chiefest ordinary way unto this, is to bring them to the Sanctuary upon the Sabbath, to urge them, and help them by prayer, examinations, and instructions to the fruitful observation hereof. 4. Because they cannot look for a blessing upon those things about which they employ their servants and children, unless they be jacobs', or josephs', godly and righteous, which none are without the conscionable observation of the Sabbath. Iosh. 24.15. Therefore the example of joshua is to be followed by all masters of families, do not only say, I, but I and my household will serve the Lord, and keep his holy Sabbaths: seek that praise before God, which was given unto Abraham. I know Abraham, Gen 18.19. 1. Sam. 1. saith the Lord, that he will command his to walk in my ways. With ●lcanah, and Hannah bring Samuel to the Temple, whilst he is young, that he may be a servant unto the Lord all the days of his life. With Timothy's grandmother, 1. Tim 3 15. breed in him thus knowledge of the Scriptures from a child. Ezech. 3.17. Now howsoever the charge of inferiors lieth upon the superiors, yet this will not excuse the inferiors, if they shall neglect this holy day: but as the Lord telleth Ezechiel, when he had made him a watchman over Israel, if thou admonish them not, and the enemy cometh, they shall die in their sins, but their blood will I require at thine hands: so they shall die in their sins, and feel the smart of God's eternal wrath in the world to come. Even as it is said of all persons uncircumcised, or that keep not the Passover, they shall be cut off from amongst the people, be they masters, or servants, children grown up, or parents, howsoever the Lord would have slain Moses, because his son Gershom was not circumcised. Wherefore let children, and servants, as they love their own welfare, Exod 4.25. be as forward to observe the Lords holy days, as their governors to command them, as diligent about their private Christian exercises, as they to perform them, and as studious to satisfy them in holy endeavours, as they to help them herein. Quest. 77. Doth the Lord only take care for our right spending of this day, and leave us to ourselves upon the six days? Answ. No doubtless, but it is his will, and command also, that we should upon the six days abstain from idleness, and diligently labour in the works of our callings. Explan. Before we come to the explanation of this; by , The charge concerning the six days. whose rest is also commanded, are meant their Camels, their Oxen, their Asses, etc. whose strength, and labour they used about their carriages, treading out their corn, & works of husbandry. Now the Lord out of his mercy, as he would not have the poor servant, and bondslave to by torn, and worn out with sore labour under the hands of unmerciful masters: so would he not have the poor dumb creatures, and therefore elsewhere explaining further this commandment, he saith, that thy servants and cattles may rest, as well as thou. Moreover, the cattles could not labour, but men must be in some sort assistant unto them, and so neglect the Sabbath. The stranger was a people not coming of the stock of Israel, but of some other, either following them out of Egypt, or taken, and bought out of other countries, whom they had for slaves perpetually, as the Gibeonites. Now the Lord would not have there to do any work upon the Sabbath day, Iosh. 9.23. though borne without the covenant, and living without circumcision, without passover, without sacrifice, without God in the world: partly, that through being favoured, they might come to affect the true religion, the fountain of this their sweet rest, and partly, that being in the bosom of the Church, there might be an outward uniformity of all in the reverencing of this holy day, which showeth, that they which live in the same Nation, and under the same government, are to be compelled to an outward conformity of religion, though the heart can only be turned by the Lord; and whatsoever thy servant be inwardly, thou must cause him to be conformable to all good orders outwardly, but this extendeth not to such, as come strangerwise unto thee, over whom thou hast none authority. To return now to the proper question. Some hold, that the Lord doth only remit his own right, in saying: six days shalt thou labour, etc. because all the days of the week are his, otherwise the people of God had not done well, in setting apart some of the six days unto holy exercises, Working upon six days commanded here. upon any occasion whatsoever. But they are deceived, and their ground is too weak: for in every commandment we are not only enjoined the duty, Reas. 1 but the helps and furtherances hereunto: now unto the right, and free keeping of the Sabbath, it helpeth not a little to spend the six days well about the works of our callings: partly, for that our worldly businesses being done, we are the freer from any intanglement hereby, therefore he saith; Thou shalt labour and do all that thou hast to do. Partly for that being weary of labouring, the rest of the Sabbath will be the more sweet and pleasant unto us, according to that of the Prophet: If thou call the Sabbath a delight: Esa 58 13. and partly for that the Lord of his goodness, will the rather sanctify us, and make us fit to sanctify a Sabbath, when as we diligently do the works of our callings upon the six days, according to that comfortable saying of john; Of his fullness we have all received, and grace, ●oh. 1.16. for grace: having the grace of faithfulness, and diligence in the duties of our callings, we receive further grace of diligence about Sabbath day exercises, which is peculiarly verified in this very thing, in that the most idle, which spend their time of the six days in gaming, sporting, and least doing, are least holy, and most profane upon the Sabbath: but contrariwise the honestly diligent, and intentive to their callings. 2. The injunction of working upon six days, is given Reas. 2 in the same commanding terms, in the original, that the injunction of not working the seventh is given in: in the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt do work, in the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not do work. 3. As there be reasons alleged of ceasing from work upon the seventh day, so there is reason laid down also of working Reas. 3 king the six days: as the main reason of the first is; God rested the seventh, so the reason of the second is; In six days the Lord made heaven and earth, he wrought. If it be said, This needeth not to be here commanded, it rather belongeth to the second Table. I answer, that one and the same duty may belong to diverse Commandments in diverse respects, and in what respect this of labouring belongeth unto this, hath been already showed, neither is mine intent otherwise to bring it in here, and for some questions, which are fitly here further to be discussed. Again I say, that the ground of the former assertion is too weak, for not men, but God himself hath again set apart, since the giving of this law, some of these days for holy duties And a good construction may be made hereof, and yet this stand for an under-commandement; Six days shalt thou labour, unless the worship of God shall hinder, and call thee from thy labour: for we must in reason yield as much to the businesses of God's service upon the six days, notwithstanding the command of working, as to bodily labours upon the seventh, notwithstanding the command of resting: therefore as, when we are bidden to rest all the day, we are not yet denied works, whereunto necessity or charity call us: so when we are bidden to work the six days, we are not yet denied ceasing, when religion, and God's worship call us hereunto. But for the further clearing of these things, here arise certain weighty, and needful questions. Quest. 78. Is it not lawful then to forbear working to attend upon God in his service in the six days? Answ. Yes, it is not only lawful, but necessary to do the duties of God's service every day of the week in private, and in public, when just occasion is offered. 1. Thes. 5.7. 2 ●im 4 1. Deut. 6.7. Explan. It is the corrupt manner of most men, when the Sabbath is ended, yea, when public service is done, never more to call the Lord to mind all the week after, or if they do, to perform their devotion very slenderly, and weakly, as though they were sufficiently sanctified in two, or three hours upon the Sabbath for all the week after, or as though they were God's people only upon that day, and their own only all the week after. But this is great forgetfulness, & by all means to be rooted out from amongst Christians, for the Lord is to be served every day of the week, with the best heart and care that we can. First, we have for this, his command: Pray continually, and in all things give thanks; and preach the word of God, be instant in season, and out of season: and Thou shalt talk of the Laws of God continually, when thou tarriest in thy house, and when thou walkest in th' way▪ as thou liest down, and as thou risest up: So that duties of religion, do not only tie us semper, all the days of our lives, but ad semper also, to every day and time, when good opportunity is given, we must express our devotion, by praying, reading, meditation, hearing, and conferring at fit times. 2. We have for this the example of holy men: Daniel prayed daily thrice a day, and praised his God, Dan. 6. ●0. and the Text showeth, that it was his manner thus to do. David prayed early in the morning: he wept in prayer, even in his bed, Psal. 5 2. Psal. 6 6. Psal 22. ●. Psal. 34.1. so as that he made it swim with tears, I call by day, and by night (says he) I will always give thankes unto the Lord, and his praise shall be in my mouth continually: Morning, and evening, and at noontide, he called upon the Lord. Anna a good widow, is said, to have served the Lord in the Temple, Luc. 2.37. Acts 2.46. wi●h fasting and prayer, night and day. They were daily together in the Primitive Church, with one accord in the Temple. And Sozomen reporteth out of P●●lo judaeus, Sozom lib 6. cap. 18. that the Christians in Egypt continued all the six days in devotion so earnestly, as that they forgot to take their food from morning till night: and the people of Edessa would not be terrified from their often meetings, Ruff. lib. 2. c. 5. through the fear of death threatened unto them. Which I do not rehearse, as favouring the Monastical life, which is wholly spent in blind devotion: (for every man must live in a calling, not only general, as he is a Christian, but specially as he is a member of a Commonwealth: and if Anna did live in the Temple, she had doubtless some other employment, besides prayer and fasting: and for those of the Primitive Church, their time was extraordinary and most dangerous) but I rehearse these examples, to commend the general, of omitting no day, without giving the Lord his due. 3. We have for this great encouragement given. He is pronounced a blessed man, Psal. 1.1. Psal 119. ●8. Verse 99 that doth exercise himself in God's word, and meditae therein day and night. David saith, that because God's Commandments were ever with him, he was made wiser than his enemies, Yea (saith he) ● have had more understanding than all my teachers, I understood more than the ancient. So that he which will be wise indeed, must do as David did, have ever God's Commandments with him, and make Gods testimonies his daily meditation. 4. We have to urge us to holy duties, our own great necessity every day. We are daily subject to sin, and therefore must daily seek the remission of our sins by prayer, according to the direction, Give us this day our daily bread: We have daily businesses, upon which we need, but cannot look for a blessing, without daily earnest prayer, otherwise we may build, Psal. 1 27. watch and work, but in vain: we are subject to daily dangers, either by reason of the Devil's rage, the cry of our sins, or our weak constitutions, which we cannot look, should be prevented, without diligent prayer every day, prayer being our last & greatest refuge, Eph. 6. ●8. according to the Apostle: and we daily receive at God's hands, great blessings, the course of which we shall cause him to break off, unless we be daily in rendering praises to his holy name. Ephes 6.17 Again, for the reading and meditating on God's word, our necessities do all so require, that we should be somewhat employed herein every day. The Word is the sword of the spirit, without which, how can we combat with our spiritual enemies, that will not leave us unassaulted any day? The Word is the milk, 1. Pet. 2.2. whereby we must be nourished, and grow up, in regard of which, we are as new borne babes, how then can we in any day live without it, but be very dwarfs in grace? The word is the seed of God, by which we are kept from sinning, 1. john 3.9. & brought to be his beloved, and holy children: If this seed then be not daily in us, how shall we be kept from being overgrown with weeds and briers, and so from being reprobate & accursed ground? The word is a light unto our feet, and a lantern unto our paths, how then can we walk on, and be kept upright without dangerous stumbling & falling, Psal 119.105. unless we have every day this light set up in our minds? To say nothing of the readiness and dexterity in the Word of God, which we shall grow unto by daily exercising ourselves therein, according to the proverb, Use maketh perfectness, and how much the more apt we shall thus become for public instructions, to receive them for our greater comfort. Quest. 79. It seemeth then, that every day ought to be made a kind of Sabbath, how can this stand with the command; of working upon the six days? Answ. Yes very well, because that, howsoever God is to be served upon the six days, yet they are for the most part to be spent in the works of our callings. Quest. 80. All this being but general, what more special rules are we to follow in our weekly devotion? Answ. 1. We must pray every day, morning and evening. 2. Before and after the use of God's good creatures. 3. The more our necessities urge us, to pray the oftener, and the more instantly. 4. Let no day pass without some reading and divine meditations. 5. Neglect not the week day Sermons, when opportunity is offered to come unto them. Explan. After the necessity of performing Gods worship every day declared, I have thought it not amiss, to set down special rules for the direction of all men: for, though we are to make every day a kind of Sabbath, yet we are not to follow the practice of Monks and Friars, framing our life to idleness, in regard of worldly affairs: nor yet of some overzealous persons, travelling from place to place, to hear the Word of God, spending many whole days in this manner, the businesses of our calling being neglected, they can have little comfort herein, when God shall ask, who required these things at your hands? But he that is desirous to perform his weekdays service acceptably unto the Lord, must, 1. Reverendly commend his supplications, and giving of Rule 1 thankes, every day, morning and evening, unto the Lord: as Daniel kneeled down, and prayed three times a day; Dan. 6.10. for a figure of which, it was commanded under the old Testament, that they should sacrifice a Lamb morning and evening, every day continually, which Lamb did represent Christ, Exod. 29.39. and this sacrificing was a coming to God, by prayer in his name, and in the merits of his bloodshed. Now this was done publicly, at the door of the Tabernacle, showing, that in every little Tabernacle, or Church, Vers. 42. such as is every Christian man's family, the like should be performed in the company of the members thereof, children & servants. Wherefore heathen families, wanting the true knowledge, and fear of God, are branded thus, that they call not upon his name: as in that imprecation of the Prrophet, Pour out thy wrath (O Lord) upon the heathen, jere. 10.25. and upon the families that call not upon thy Name. It is not enough to say the Lords prayer, or some other drowsily, being half asleep, or without minding it, as is the manner of most men, for this is the sacrifice of fools, who know not that they do evil, Eccl. 4 17. neither is it enough for Governors, to pray by themselves alone, but the right worshipper of God prayeth hearty, if he be the master of a little Tabernacle, he sacrificeth in the door thereof. Rule 2 1. Tim 4.5. Secondly, thou must pray before, and after the use of God's good creatures: for every creature of God is sanctified by the word & prayer; when Adam had sinned, all things serving for man's use, were accursed; now by jesus Christ alone, this curse is removed, but not without presenting him in prayer before the Father: So that come to partake of these benefits without prayer, and thou feedest thyself with curses, which thou mayest look should be the overthrow, and not the upholding of thy body. Rule 3 Psalm. 50 15. Thirdly, the more our necessities urge us, we must pray the oftener, and the more instantly. David, in this case, prayeth day and night, and without ceasing, and showeth that continual praying is therein required: Call upon me (saith the Lord) in the time or trouble. jam. 5 13. What must we call upon him then only: no but oftener, and more instantly then, above all other times. To this purpose, saith S. james, ●s any amongst you afflicted, let him pray, that is, let him make this a time of continual prayer, and so in the like cases. Rule 4 4. We must let no day pass without reading and divine meditations: for hereby we do increase our heavenly substance, according to that; Prayer, reading, meditation, and tentation make a perfect divine, Exhort one another daily, saith S. Paul: Hebr. .13. 1. Tim. 4.13. and to Timothy, Give attendance to reading, to exhortation, to doctrine. If any shall say, This is needful indeed for a Divine, but bindeth not the people. I answer, That it doth not bind them indeed, unless they esteem of God's blessing, & desire to be saved, but if they do, they are bound, as well as the Divine. He only is blessed, that meditateth thus in the Law of God, and thus doing, saith Paul to Timothy, Thou shalt save thyself, as a Christian, and others as a Divine. Fiftly, thou must attend upon Sermons, when opportunity Rule 5 is offered, that is, ordinarily, whilst the Word is plentifully preached upon the Sabbaths; otherwise, thou must even use importunity: and the reason is good, the Preacher must preach, opportune and importune, therefore thou must be ready to hear, if need doth so require, not only upon opportunity, but upon importunity, when it will not so well stand with the season, or thy worldly of affairs. When the famine of hearing the Word of the Lord should come, the Prophet saith, that they should wander, Amos 8.12. From the North to the East, they should run to and fro, to hear the word of the Lord. Quest. 81. What is to be thought of whole days in the week, set apart to holy duties, as Saints days, and days of thanksgiving in public. Answ. All this may lawfully be done, and is commendable by God's Word, and therefore we are reverently to conform ourselves, to the ordinance of authority herein. Holy days to be kept. Explan. Howsoever all good Christians do yield to that which hath been already said, about our weekly devotion, yet there is great difference about making whole weekdays, holy days, and specially the days of Saints, the fountain whereof is said to have been Popery. To handle this poyint therefore somewhat more largely, I say first, that it is lawful for the Christian Magistrate, to command some of the week days, to be observed as holy, by abstaining from public ordinary works of our callings, and frequenting Gods public Service. 1. Because the Magistrate is ordained for our good, but a Reason 1 greater good can he not do unto the Church, Rom. 13.3. than next unto the sanctifying of the Sabbath, to provide for the solemnity of some other days, of which just occasion is given, that thus God's service may be upheld, even upon the week day. Reason 2 2. Because godly Magistrates have used thus to do, and been commended therefore. As Hester and Mordecai, upon the wonderful deliverance of the jews, Est. 9.21. and the sword put into their hands, to be revenged upon their enemies, set apart the fourteenth and fifteenth day of the month Adar, to be kept holy from year to year continually: And Judas Maccabeus, 1. Mac. 4.59. after that he had purged the Sanctuary, and set up a new Altar, ordained that the remembrance hereof should be continued with joy, by keeping a feast Dedication eight days together, from year to year: which feast Christ himself graced with his presence, joh. 10.22, 23. preaching in the Temple, that he was the true Shepherd, and that he did give unto his sheep, that heard his voice, and followed him, eternal life. Levit. 23. Thirdly, because the Lord himself, howsoever he hath said, Six days shalt thou labour, yet upon just occasion, hath set apart some of these, at certain times of the year, to be kept holy, as for the feast of the Passeover, of Tabernacles, and of first Fruits, that there might be then a more special remembrance of the great benefits bestowed at those special times: which the Magistrates, his Vicegerents following to their great commendation, as further occasion was offered, do plainly show, that it is not only lawful, but requisite, that it should be thus in all ages, amongst the Lord's people. And thus much for the confirmation of the first. Secondly, I say, that as the setting apart of some of the week days, is lawful and commendable by examples under the old Testament, so it is much commended by the practice of the pure and uncorrupted times of the new Testament. It is well known to such, as are but meanly read, that the feast of Easter and Whitsuntide, when Christ arose again, and when the Holy Ghost descended, and the feast of the Ascension, Nativity, and Circumcision of Christ, were observed in the Primitive Church, soon after the Apostles time, and not long after, there were added unto these, the Apostles days, Jeron. Gal 4. and then of some singular Martyrs, betwixt whose days there was yet this difference, the Apostles were kept in all Churches, these only, where they suffered, all which jerom testifieth in his Commentary upon the Epistle to the Galathians, chap. 4. Adding there further, that then the histories of their lives and deaths were read, and their godly examples commended unto others, after all which this prayer was added; Concede. O Deus, ut quorum natales celebramus, eorum virtutes imitemur: Grant, O God, that we may imitate their virtues, whose birth-days we celebrate. Now, although antiquity is not sufficient of itself, to justify this or that observation, yet next unto the Holy Scriptures, it is to be reverenced, according to that of Augustine: Post sacras Scripturas, Aug. Tom. 2. Epist. 118. ea nobis sunt obseruanda, quae vel ab Apostolis profecta esse per traditionem, vel a universalibus consiliis definita esse iudicantur: Those things are of us to be observed next unto the holy Scriptures, which are judged to come from the Apostles by tradition, or to have been defined by general Counsels. New holy days rightly made. Thirdly, I say, that to set apart any day to prayer, thanksgiving, etc. without just cause, is superstitious, and if for the honouring, and praying unto any Saint, it is idolatrous: for, neither God, nor good men have thus made any holy days. A just cause is therefore, 1. When any great benefit, and extraordinary Cause 1 hath been bestowed; for which it were gross ingratitude not to have a solemn time of praising God. Such was the bringing of Israel into the land of Canaan, which they were ever thankfully to remember, at the feast of first fruits, and such is the Nativity, Resurrection, and Ascension of Christ, the coming down of the Holy Ghost, the stirring up, and sending of the Apostles, to plant the Churches of the Gentiles, which is a bringing of them into spiritual Canaan, to partake of the honey and milk flowing there. 2. When any great and wonderful deliverance hath been Cause 2 wrought, such was the bringing of Israel out of Egypt, their deliverance from Hamans' bloody plot; and from Gorgias, under judas Macch●beus so that the Temple was cleansed, and the Altar repaired, for which they kept the Passeover, the feast of Purim, and the Dedication: and such have been our deliverances from the Spanish Navy, from the Gunpowder Treason, and Gowries' Conspiracy, for which we are to continue solemn times of praising the Lord. Cause 3 3. When some great danger is urgent upon a people, or imminent, joel 1.14. and hanging over their heads: thus joel having foretold of a famine to come, calleth for a fast, and a solemn assembly: jonah 3. and the Ninevites, when jonah threatened their destruction, having only the light of nature to guide them, kept solemnly three days together, fasting, and crying unto the Lord for mercy. And thus have our Magistrates godly provided, that there should be solemn public meetings for humiliation in our great danger, Anno 1588. And in the time of famine and pestilence, and it were to be wished, that (before we be again pressed with the like, or greater judgements, which our sins cry for) some times were solemnly appointed, for the pacifying of God's wrath towards us. Cause 4 4. When any other special occasion is offered, for the glory of God, and the edification of the Church, such as be the days dedicated to the memory of the most worthy Saints and Apostles of Christ, the remembrance of whose holiness, miracles, and excellency, reviveth the right-affected Christian, to the glorifying of God, who hath so wonderfully endued men with his grace, and to a zealous imitation of them in their holiness and integrity. Out of these cases to appoint holy days, is altogether without warrant from the Word of God, and the practice of purer times, and if they be multiplied to the hindrance of the poor Labourer overmuch from his labour, and to the over-hooding of men's consciences, they are a bondage, against which the Apostle inveigheth, saying; How turn ye again to beggarly and impotent rudiments, Gal. 4.9.10. whereunto, as from the beginning ye will be in bondage again? Ye observe days etc. Object. 1 If it be here objected, that this cannot stand with the Lords precept; Six days thou shalt labour. Sol. I answer, that this precept must not, nor can be simply understood, but conditionally, unless the Lord shall call us to public duties of holiness upon any of these days: otherwise the Lord himself had amiss appointed some of these days yearly afterwards for holiness, and godly magistrates of old had been much to blame. Object. 2 If it be further objected, that thus days appointed by men shall also become Sabbaths', and of as great account, Differences between holy days and Sundays. as the Lords day: I answer, God forbidden, for yet there is great difference betwixt the Lord's day, and days appointed by men. First, in regard of the stricter kind of rest required upon the Lord's day, from which there is more liberty upon other holy days, insomuch as now we may lawfully go or ride journeys, keep markets or fairs, and also do the more private works of our callings, so that we observe the times of public meetings, and give no scandal to our brethren, nor offence to our Governors. Secondly, in regard of more free recreations, in which we may now exercise ourselves, all ways excepting the times of public prayer. Thirdly, in regard of speeches, and thoughts, out of the public times, we may in some convenient sort and measure, talk of our worldly affairs, and device in our thoughts for the best for them. If any do otherwise esteem ordinary holy days appointed by men, he doth derogate from the dignity of the Lords day; as they of the Church of Rome, which make more account of some Saints days, then of the Lords day itself, and are more careful then to exercise their devotion, and tyrannize in their strict censures, more remiss, and licentious upon this most holy day. Quest. 81. What is the sin by this commandment forbidden? Answ. All profaning of the Sabbath day. Which is, first by doing works that are not of present necessity, by journeying, by idle resting, or absenting ourselves about worldly businesses from the public duties of God's service. Secondly, by forgetfulness of the Sabbath upon the six days, by which we often bring upon ourselves a necessity of profaning the same. Thirdly, when being parents or governors, we leave our children, pupils, and servants to their own liberty upon this day. Labour on the Sabbath. Explan. The sins against this Commandment, I refer to three heads, the first whereof is a direct, and the greatest profaning of the Lords day. 1. For labour (unless we be necessarily called hereunto, such as it is only then, when it is a necessary work of mercy, as hath been already showed) it is the most direct breaking of the Sabbath, and taketh away the very nature of it, because the Sabbath, is the rest. And how great a sin this is, the Lord hath sundry ways made known unto his people the jews. Which motius though they bind not us in the same rigour, as the jews were of old, yet they are a good inducement to us to stir up our reverence unto God's ordinance, and our care to observe the Christian Sabbath, though not in any ceremonious degree of strictness; yet in convenient decency and sequestration of ourselves, such as may stand with Christian liberty. How close the jews well held by God to the precise observation appeareth. Reas. 1 1. By his severe poenall laws against all labour, though never so honest, Exod. 31.15. and lawful in itself; Whosoever doth any work upon the Sabbath, shall die the death. Reas. 2 2. How much the Lord is displeased with working upon this day, is made known by his judgements executed, upon some in their profane working. He that gathered sticks, was stoned to death: the Israelites were held captive in Balloon seventy years for their working upon the Sabbaths, Numb. 15.32. jer. 25. that the land might enjoy her Sabbaths, and sundry examples tending to the same purpose have been already brought amongst the arguments for our Sabbath, which I spare to repeat, referring the reader thither. 3. How displeasing to the Lord it is to work upon this day, appeareth by his providence for the rest hereof: rather than any work should be done even about their daily food, he sendeth the Israelites Manna enough for two days, the day before the Sabbath; Exod. 16. and whereas at other times the Manna would putrify, and be full of worms, if they kept any of it until the morrow, after they had gathered it, now they did keep it sweet, and good all the next day. Reas. 4 4. The working upon the Sabbath hath been at all times condemned by all good men, endued with God's Spirit. Moses is most earnest in many places against it, Nehem. 13. Nehemiah threatened to punish the Merchants, that came to jerusalem to sell their wares upon the Sabbath days; and Esay, jeremy, and the rest of the Prophets, do all of them put to their helping hands, to root out this sin of working upon the Sabbath day. Wherefore if thou makest conscience of stealing, because the Lord hath forbidden it, make conscience also of doing the works of thy calling upon the Sabbath, because God hath so strictly forbidden it, so severely judged it, so carefully provided against it, and stirred up so many holy men to beat down this gross abuse. 2. For journeying, I shall not need to add any thing, because it hath been specially entreated of already, what journey is allowed, and what a breach of the Sabbath. Only we may take with us this one memorandum, that the Lord hath so precisely forbidden travail, as that he hath charged, Exod. 16.29. Tarry every man in his place, and let no man go out of his place upon the seventh day, viz. about his worldly unnecessary business, though it may seem unto thee to be time gained, so that thou shalt not be hindered now from thy work upon the week day, or though it may seem otherwise to redound to thy benefit. Let them consider this, that forecast to make their journeys specially upon the Lord's day, surely this wisdom cometh not from above, but from the devil, whose thou art, john 8 44. whilst thou dost his will. 3. For idle resting, and sitting at home all day, or most part of the day, Idle resting. when others assemble themselves to the worship of God, or sleeping, and lying longer in bed in the morning, so that a man cannot prepare himself fitly, and come in due time to the place of God's public worship, this is also a most unworthy usage of a man's self upon the Lord's day. He that doth thus, like the vain echo, resoundeth the last word of the Lords precept, Thou shalt Sanctify the Sabbath taking only Sabbath, an idle resting unto himself, and therefore as idle watchmen appointed over God's people, that see the enemy coming, and danger at hand, yet do only sit still, and behold it, but sound no trumpet to give them warning, shall be so fare from any reward of their office, that the people's blood shall be required at their hands: so these idle Sabbath-keepers shall be so fare from the blessing attending upon such, as sanctify a Sabbath, as that they shall be called to account for this precious time lost through their idleness, and the usurpation of that to their own ease, which they were bound to spend to God's glory. Let all therefore, that would consecrate this day, as glorious to the Lord, fly this idleness, and learn of Nehemiah to rise early in the morning, at the least in their hearts to sanctify the Lords day, and duly repair (whilst God enableth) to the place of public meetings, otherwise to keep holiday at home, as his infirmities permit. 4. For absence from the public duties, there be many that content themselves to sit at home, Absence from Church. and read some good prayers, and other good books, especially, if the weather be but a little tedious, and think that they keep the Sabbath, as well, as any other, or as they need to do, and more especially, if there be nothing, but divine service at the Church. But let all such know their error, and repent of it, they do indeed sanctify the Lord's day, but it is not after the Lords, but their own manner, and therefore cannot be accepted of, no more than a master can accept of the best endeavours of his servant at home at that time, when he appointeth him to travel about his business abroad. For the Lord doth now appoint thee to attend him in the public place, Acts 3. he hath now employment for thee there, Christ himself, the holy Prophets, and Apostles lurked not at such times in corners, or in private houses, but went up to the Temple to pray, to preach, to converse with God's people in public duties. Acts 2 41. Here is the place, where God's ordinance is chiefly used, and only at the times appointed, here the Lords presence is promised, here hath his glory ever shined by the conversion of souls, and sometime of thousands at once. Let the proud separatist therefore go by himself now into corners, as over-iust in his own esteem, to come with others to God's ordinance in public, let the idle, or dainty Sabbath-keeper stay at home in his blind private devotion, and the over scrupulous absent themselves from Church in the case of no preaching at that time: let those contemn public prayer that know not God's house (the Church) to be the house of Prayer. But let all that fear the Lord, fear thus to pervert the Lords day, lest in so doing, sin lie at their doors. The second head, Head. 2. Forgetfulness of the Sabbath. unto which I refer the profaning of the Sabbath, is all forgetfulness of this day upon the six, either in general in any of them; or in particular, the day before, according to our distinction, when I spoke of the duty in the word Remember; and it may have reference also to the Sabbath past, Remember how holy thou wert then, what rules of holiness thou wert then taught, how thou didst then make show of a good disciple of Christ, when thou sattest to learn thy lesson of him: as Saul, who fell down before the Lord, and said; Lord, what wouldst thou have me to do? Acts 9 1. Sam. 2. and as Samuel; Speak Lord, for thy servant heareth: Lest doing contrariwise in the weekdays after, and as one, that rather listeneth to Satan, and to thine own corrupt heart, thou be condemned out of thine own mouth, for drawing near unto God with thy lips, but having thine heart fare estranged from him. The third head, Head. 3. Neglect of inferiors. unto which I refer the profaning of the Sabbath, is by leaving such, as are under our government, to their own unbridled and licentious liberty upon the Sabbath day, which is no small fault in parents, masters, and governors. For whilst every private man doth thus neglect his domestic charge, the minister may preach, reprove, admonish, and teach, but little will it profit, to bring them to the right observation of Christian duties. Besides, doth it not grieve any good parents, or masters to see their children, or servants miscarry and come to misery? but to be negligent of them at these times, is the right way to bring them to all lewdness, and consequently to smart and misery, for which they may also then with heavy hearts thank their governors, that were too gentle, and remiss towards them, 1. Sam. 2. as Ely was unto his children, whose lamentable estate in his children and posterity, what hard heart can read of, without relenting. Quest. 83. What be the reasons of this Commandment? Answ. They are partly enfolded in the Commandment, and partly expressed in these words; for in six days the Lord made heaven and earth, the sea, etc. Quest. 84. What are the reasons enfolded in the commandment? Answ. Three. 1. Because the law of the Sabbath is ancient, and was of force in Paradise before man's fall. 2, Because it is most equal, the Lord allowing us six days for our worldly affairs and requiring but one of seven for the works of his worship 3. Because the seventh is the Lords peculiar day, so that without sacrilege, we cannot any way profane it. Reasons enfolded in this Commandment. Explan. This commandment being of main and special use for the furthering of true godliness, and such, as upon which the rest of the law hangeth, is therefore both placed in the midst; and because man naturally is most unapt to be moved with the reverence hereof, fortified with many reasons beyond the rest. Which reasons are every one of great force, partly enfolded, and not distinctly placed out of the words of the commandment, and partly expressed, and set down at large by themselves. Reas. 1 The first reason enfolded, is taken from the word; Remember: as if the Lord should have said; Howsoever all the rest of these laws have hitherto passed without such express mention, especially, when man's nature was uncorrupt in Paradise, yet this law of the Sabbath was expressly given at that time, and now I give you warning only to remember it, as most ancient, and ever used amongst all my devout people: so that if old customs will bear any sway with you, the very remembrance of this must needs be of force to move you to keep holy my Sabbaths'. Or else, Remember is a reason of force, because it is a note of special charge for the duty, unto which it is prefixed. For when a master commandeth his servants diverse things, and would chiefly have some one thing done, he impresseth it with this word remember, as if he should say, I would not have that neglected, or forgotten by any means. If therefore any earnest special charge given by the Lord be of any force with thee, if the old custom of God's Church ever since the creation be of any force, do not profane, but keep holy the Sabbath day. Reason 2 Gene. 2. The second reason enfolded, is taken from these words; Six days shalt thou labour, etc. as if the Lord should have said, It is no unreasonable matter, or hard unto thee, that I require in bidding thee keep holy the Sabbath day, it is but one day of seven, I allow thee six for the works of thy calling, I will be content only with the seventh, though I have made all the days, and could require six, and leave thee but one, therefore do thou willingly keep this day. This is a reason of great moment, and oftentimes only used, as being alone sufficient to move any honest heart to obedience. In Paradise it was the main reason to Adam and Euah. Ye shall eat of all the trees in the garden, but of the tree in the midst ye shall not eat: it was the reason used to move the Israelites to let their land rest the seventh year, that the poor might have some comfort of that which grew then of it own accord, Deut. 10.12. because they were in times past servants, and poor, and had the liberty of tilling, and sowing, and reaping six years for themselves. And he must needs be judged an unreasonable servant, who (if he serveth so kind a master, as that will allow him two, or three days in a week for his own business) doth not willingly go about his masters work the other days. Reason. 3 1. Sam. 2. The third reason enfolded, is taken from these words; The seaventh is the Sabbath of the Lord thy God; As if the Lord should have said, I have specially marked the seventh for mine own holy, and peculiar: so that he which shall presume to take that, or any part of it, and make it common by doing worldly works, or following vanity, is a thief, and a robber unto me, even as he, which being an hired servant, taketh the time to follow his own businesses, wherein his master appointeth him to do his work. Therefore as no honest servant will thus use his Master: so no honest servant of God will thus abuse the Lord, for if a lewd servant thus abusing his master, cannot endure his presence, though he be but a man, how shall he, that presumeth thus to abuse the Lord endure, when he cometh: seeing that if one man sinneth against another, the judge shall judge it, but if a man sin against the Lord, there is none that dares plead for him. Quest. 85. What are the reasons expressed? Answ. Two, first from the Lords example, who rested upon the seaventh, from all his works of creation: Secondly, from his blessing inseparably linked unto the hallowing of this day, so that he that keepeth it holy shall find it unto his comfort a blessed day also. The Reasons expressed. Explan. The Lord not content to have interlaced the reasons, of which it hath been already spoken, addeth further weight of reason: For in six days the Lord made heaven and earth, and rested the seaventh, etc. Reason 1 joh. 13. First, from his own example, who having finished the great work of the creation upon the six days, rested the seaventh, and for a memorial hereof hath commended the care of this rest to all his loving subjects, every seaventh day throughout all generations. As if he should have said; I command you (O people) nothing but what I your Sovereign Lord have done before you, who when I had made the Heavens, the earth, the Seas, and all creatures, rested from this my labour and recreated myself in the beholdiog of that I had done: follow me therefore, and do likewise, after the labour of six days, rest and refresh yourselves, by sweet and heaveely contemplations and exercises, that so in all ages to come ye may be known by your holy rests, as by my cognizance, to be my people, and true subjects. This reason Christ useth to his Disciples to persuade humility, saying, If I your Lord and Master have washed your feet, than ought ye also to wash one another's feet. And very apt are all men to be led by examples, especially of great ones, according to that, Regis ad exemplar totus componitur orbis. After the King's example the whole world is framed. If the King were maimed in any member, Fu. Solin: Pompen: Mela. or had but one eye amongst the Aethiopians, they would all willingly make themselves, herein like unto him, though to their great pain: how much more should all the people of the Lord be led by his example, & be like unto him, in keeping holy rests wherein he rested? Reason. 2 Esa 58.13. ●4. Secondly, from the blessing annexed unto this day, being hallowed and kept holy, The Lord blessed the seaventh day, and hallowed it. So that if thou be faithful in the observation of this day, thou shalt not lose thy labour; for hallowing this time, hath always God's blessing accompanying it: according as more fully it is promised by the Prophet Esay, If thou turn away thy foot from the Sabaoth, etc. Thou shalt thou delight in the Lord, and I will, cause thee to mount upon the high places. Chap. 56.2. And again, Blessed is the man that doth this, and the Son of man that layeth hold on it: that keepeth the Sabaoth, and polluteth it not. And it is commonly seen, that such are blessed men, blessed with divine knowledge, and blessed with all the fruits of saving faith, justice, innocence and true mercy, and blessed with a diligent endeavour about all holy exercises: and this is to those, that see it, the greatest blessing: for blessed is that man, that exerciseth himself in the Law of God, Psal. 1.1. and meditateth therein day and night. If then this Law be so ancient, and such as hath been observed from the first beginning: if it be most equal and indifferent; if it be an entering upon God's peculiar right to break it: if the Lord hath gone before us in the rest of this day, in his own example: and if it be a blessed day also to such as keep it aright, and redounding to their exceeding great good and comfort: then rouse up your dull hearts, cast off the clog of worldly thoughts and businesses, and lift up your spirits, to the highest Spirit, in the due keeping of this holy day. Quest. 86. Which is the first Commandment of the second Table, or the fifth of the Law? Answ. Honour thy father and mother, that thy days may be long in the land, which the Lord thy God giveth thee. Quest. 87. In which Commandments do you learn your duty towards your neighbour? Answ. In the six latter Commandments which be of the second Table. Quest. What is thy duty towards thy neighbour? Answ. My duty towards my neighbour, is to love him as myself, to do to all men as I would they should do to me, to love honour, and secure my father and my mother, to honour and obey the King and his Ministers: to submit myself to all my goveenours, teachers, spiritual pastors and masters, to order myself lowly and reverently to all my betters. To hurt no body by word nor deed. To be true and just in all my dealing To bear no malice, nor hatred in my heart. To keep my hands from picking and stealing, my tongue from evil speaking, lying and slandering. To keep my body in temperance, chastity and soberness. Not to covet, nor desire other men's goods, but to learn and labour truly to get mine own living, and to do my duty in that estate of life, unto which it hath pleased God to call me. Explan. All these recited particular duties are by me to be prosecuted hereafter in the explication of the several commandments of the second table. I shall not need therefore to adjoin any literal comment upon them here, but rather remit the Reader to observe than in the branches of streams, whereto they severally belong. Now for the methodical handling of the second Table, I will invert these three questions thus, the last first, than the second, and the first last. Quest. 1 Math 19.19. First, What is your duty towards your neighbour? For having finished our duty towards God, in the next place comes to be considered our duty towards our neighbour, which is only generally and at large here laid down in the Catechism, in imitation of our Saviour Christ, who being asked which were the Commandments, answered. The first is, Thou shalt love the Lord, &c & the second is like unto it: Thou shalt love thy neighbour as thyself; & to the young man which asked which they were, Thou shalt not kill, thou shalt not commit adultery, thou shalt not bear false witness, honour thy father & mother, and thou shalt love thy neighbour as thyself. And the Apostle in the same brief manner giveth the sum of these commandments: not that good Christians should not search any further into the depth of them, but content themselves with this short epitome, for they do more largely in other places express every branch of every of these Laws, Math. 5. and Christ doth in precise words tax the blind jews for thus slighting over God's laws, teaching only thus: Thou shalt not k ll, then shalt not commit adultery, etc. and not teaching further the sins here forbidden. These briefs therefore serve for remembrances for the wekest memories, which when they are held and rightly understood, do acquaint us more fully with Gods will in every thing. Quest. 2 Who is our neighbour. Secondly, In which Commandment is your duty towards your neighbour? Good reason is it, that our duty towards our neighbour should be placed in a second Table, after that containing our duty towards God; both because God is the most high, and fare above men and Angels: and also because this must be the first wheel, as it were, that must set us a work to love our neighbour, even for our duties sake toward God, who requireth it at our hands. Now our neighbour is every man without exception, unless God hath noted him for his enemy, though he dwelleth among the furthest Indies, and we never see him, though he be our enemy, yet we are bound to love him: and if by God's providence we be brought to behold his necessity at any time, we are bound to show our love by putting to our helping hand. This is made plain by the parable of the Samaritan, Luke 10.30. who in his travel saw a man wounded by thiefs, and helpless, unto whom, though he were a stranger, he shown mercy, pouring oil into his wounds, and setting him on his own beast; Esa 58.7. and by the Lord commending to us our duty towards our poor neighbour, Is it not to deal thy bread to the hungry, and to bring the poor wand'ring into thy house, when thou seest the naked, that thou cover him, and hide not thyself from thy own flesh? so that whosoever is flesh as thou art, is thy neighbour. Quest. 3 This commandment exceedeth the rest. Ephe. 6.1. Thirdly, let this question follow, Which is the first of these Commandments? Honour thy father and thy mother etc. This Commandment hath in it some thing singular, and wherein it exceedeth the rest of this Table, viz. a promise, according as the Apostle hath noted. It is the first Commandment with promise. Namely, the first of the second Table, or the first, and only Commandment, with a special promise expressly annexed, so as it is not the promise of the second Commandment, which is general, and belonging to all. But I speak this only, according to the reason of others; for, without doubt, the Apostle calleth it in the same sense, the first Commandment, and the Commandment with promise, so usual is it with him, speaking of the Commandments, to restrain them to this second Table only. And, as the first of the first Table is the ground of all the rest; so is this first of the second Table, the ground of the five Commandments following. In that first is commended unto us, a right esteem of God, in this, of man made after God's image, and specially bearing God's Image in him: of the Magistrate, bearing the Image of his authority and power, whence he is said to be a God: Psal. 82.1. of the ancient bearing the image of his eternity, whence it is, that he is said to have appeared, as one ancient of days: Dan. 9 37. of parents, bearing the image of the Creator of things, which before were not; of Tutors, Ministers, and Teachers, bearing the image of his wisdom and divine knowledge. And where this due esteem of men according to their places is settled: and again in superiors towards their inferiors, the duties of the other commandments will easily follow, even as when God is rightly set up in the heart, he is not disgraced by base Images, by blasphemies, and profaning of his Sabbaths: so give the honour due to the Parents, magistrates, masters and instructers, and murdering, adultery, theft, false witnesses, and coveting will easily be put away. Murdering of a superior is a debasing of him as of an Ox or Sheep, when he beareth the Image of God in him: of an inferior, it is an extinguishing of that reciprocal affection, by which thou shouldst be provident for his safety, because he giveth honour unto thee. Adultery in a superior, is a vilefying of his body, making it the member of a foul strumpet, when God hath graced him with a resemblance of himself: in an inferior, it is a gross neglect of the counsel of good parents, and of wise tutors, and of the magistrates authority. Theft is a trumpet to sound forth our discontent with our present estates, and our envying in stead of honouring others. False witness-bearing is, a plain shaking off, and rooting out of our hearts, and the hearts of others, this esteem of our superiors, and branding them so, as that they may be had in base account. And for covetousness, there will be no room left for these desires, if there be a settled esteem of every man in his place, with his house, his wife, his ox, and other things about him. Quest. 88 What is here commanded? Answ. To honour. That is, to love, reverence, cherish, and obey our natural parents, the parents of our Country, and our fathers in Christ. 2. To carry ourselves lowly and reverently towards our masters, being ruled by them, and towards the ancient, and all our betters. 3. If we be superiors, to walk worthy the honour due unto us from our inferiors, and to use all gentleness towards them. Father, how taken. Explan. That we may the better know the duty of this Commandment, it is to be understood, that the word Father is diversely taken in the Scriptures, even for every superior in any thing. 1. For our superior in government, thus every King is called a Father, because he is Parens Patriae the Father of the Country, it was a common name of the Kings of the Philistines, who were called Abimelech, Gen 20.3. which is the King my father. 2. For a Superior in knowledge, and in wise counsel, thus the counsellors of State, are Fathers of the State, as joseph, Pharaohs chief Counsellor, speaketh of himself, God hath made me a father unto Pharaoh, Gen. 45 8. and Pharaoh caused the name Abrech, that is, Father, to be proclaimed before him; and the Senators of Rome were commonly called, Patres conscripti, reverend Fathers. 3. For a Superior, in private, and household government, thus masters of families are called, Patres Familias, Fathers of the Family, as Naaman the Syrian is called Father, by his servants. 4. For a Superior, 2 King. 5.13. in the invention of any Art or Science: Gen. 4. thus jubal is said to be the father of all that play on the Organs and harp; and Iabal, the father of all that make tents. 5. For a Superior, in things spiritual towards God: thus the Ministers of the Gospel are called Fathers in Christ, because that through that spiritual knowledge and grace exceeding others, they beget men unto God, 1 Cor. 4.5. as Paul, who therefore calls the Galatians his little children, and professeth to the Corinthians, that he only was their father, for, I begat you, saith he, unto Christ. 6. For a Superior in holiness and power with God: thus the King of Israel calleth Elisha Father, saying of the Host of the Syrians, 2 Kings 6.21. Shall I smite them, my Father? 7. 2. Kings 2.12. For a Superior in oversight, and instruction: thus Elishab called Elijah, who brought him up in the knowledge of prophesying, My father, my father, the chariots of Israel, and the horsemen thereof. 8. For a Superior in estate and condition; thus rich men using their riches aright, are fathers of the poor, job 31.28. From my youth he hath grown up with me, as with a father, saith job. 9 For a Superior in age and years; thus the gray-headed is called a father, and the ancient are as fathers to be exhorted, and not to be rebuked. 10 According to the common acception amongst children, 1 Tim. 5.1. there is a natural father and mother, which beget, bear, and bring us forth, and up in the world, and if one of them dieth, or he, or she, that surviveth, be married again, and he or she unto whom, is now made also thy father, or mother, though not by nature, yet by law, and there is an honour due unto them. Superiors diverse ways. To honour, is to give that reverend respect, which is due to every superior, whether in authority, and power, in place and calling, or in worth and dignity. 1. In authority and power, some are superiors by the law of nature, some by the law of nations, and some by the law of contract. By the law of nature, our natural father, and mother, who are instruments of our very being, by whose tender care, we are preserved in our infancy, when we cannot help ourselves, they are therefore to be recompensed by our giving of due honour unto them. Ephes. 6.1. Col 3.20. And this is first obedience in all things in the Lord; Children obey your parents in the Lord. Children, obey your parents in all things, for that is well pleasing unto the Lord: and he is an unnatural beast, and no child, that giveth not this obedience unto both father and mother. 2. To bear their corrections with submission: of this the Apostle speaketh, as of a most common thing even in children, that have nothing but nature to guide them; Heb. 12.9. We have had the fathers of our bodies correcting us, and we gave them reverence. 3. To reverence them, in giving them all outward respect, which is due to chief superiors, and fearing to offend them: for from hence the Lord taketh his comparison; Mal. 1.6. A son honoureth his father, and a servant his master; if I then be a Father, where is mine honour; if I be a master, where is my fear? 4. To cherish them, and to give them maintenance in time of need. When the Pharisees did by their traditions, under a pretence of holiness, dispense with this duty, they were reproved by our Saviour Christ for hypocrisy, saying, Why do ye transgress the commandment of God by your tradition? Matth. 15.3.4.5.6. for God hath commanded. Honour thy father, and thy mother. But ye say, Whosoever shall say to father and mother, by the gift that is offered by me, thou mayest have profit, though he honour not his father and mother, shall be free. That is, if he dedicate his goods, and suffer them to want, whereas he might therewith have relieved them; If a Widow hath children, or nephews, saith Saint Paul, let them learn first to show godliness towards their own house, 1. Tim. 5.4. and to recompense their kindred; for that is an honest thing, and acceptable before God. Which he further expoundeth afterwards, saying, If any faithful man, or woman, have widows, that is, Verse 16. to their mothers or aunts, let them minister unto them, and let not the Church, that is, other Christians, be charged. And God hath made the Stork a wonderful example to condemn children, that are this way unnatural to their parents in their age: for she nourisheth, and bringeth food to her parents in their old age, wherefore she hath the name, Chesidah, Pious, or Merciful, in Hebrew. And in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth this kind of mutual retribution, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, a Stork. In these things consisteth the honour due to father and mother, and for examples we may take jacob, who obeyed his father and mother in the choice of his wife: and Shem and Japhet, who reverenced their father Noah, and went backward and covered his nakedness: and joseph, who recompensed his father Jacob's care, with providing for him in his old age, and all holy men, who have readily performed these duties. They are wicked children therefore and accursed, as breaking this Commandment in the head, that do continually grieve their godly parents by their disobedience, and light esteem of them, living out of all good order, being Drunkards and Swaggerers, and plunging into the estate of marriage without, yea contrary to their liking. The Lord provided of old, that such should be put to death: If any man hath a disobedient son, Deut. 21.18.19.20. which will not hearken to the voice of his father, nor the voice of his mother, and they have chastened him, and he will not obey them. Then shall they take him, and bring him out. And all the men of the City shall stone him with stones unto death. Honour due to Magistrates. Rom. 13.1. The Superiors in authority, by the Law of Nations, are Magistrates and Governors of the Commonwealth. The honour due to them is, 1. To be subject unto them, according to that precept: Let every soul be subject to the higher powers. And again: 1. Pet. 2.13.14. Submit yourselves to all manner ordinance of man, for the Lords sake, whether it be unto the King, or unto Governors that are sent of him. 2. To pay tribute unto them: Give to all men their duty tribute to whom ye own tribute, and custom to whom custom: and in the verse before it is said, For this cause ye pay tribute unto them. Rom. 13.7. Vers. 6. They are, as it were, the belly, upon which all the members depend, and for which they therefore labour. 3. To give all outward reverence unto them, not only when they are courteous and kind unto us, but even, when unjustly they are harsh towards us. This Paul acknowledged, and excused his ill language towards the high Priest, when he had commanded him to be smitten, Acts 23.5. saying; I knew not (brethren) that he was the high Priest. The honour due to Step-fathers and Stepmother's. Superiors in authority by the Law of contract, are step-fathers, and masters and husbands. 1. Step-fathers and stepmother's are to be honoured, as the natural parents, if they be as natural parents, nourishing and bringing their stepchilds up, and providing for their good, & the reason hereof is good; for a step father is now one flesh with thine own mother, and he is thy father, if thou livest in his family. In this case we see what honour Moses giveth to his father in law jethro, coming to see him, Exod. 18.17. Ruth. 3. and giving him good counsel. He obeyed him. Thus Ruth obeyed Naomi in all things; and Christ himself was obedient to joseph, Matth 2.1. the husband of his Mother, as he was unto her: for it is said, that he was subject unto them. But if step-fathers, and stepmother's, seek to make a prey of their stepchilds, as it is sometime seen, when they are left rich, endeavouring to match them for their own advantage, in this case, and the like, they are not bound to obey, because the bond is now broken, by which they were first tied, viz. natural affection, which is turned into strange and unnatural. Honour due to masters. Colos 3.22. Verse 23. Verse 22. Masters of families are to be obeyed, as the Lord Christ. Thus the Apostle commandeth; Servants, be obedient to them that are your masters in the flesh in all things: and whatsoever ye do, do it as unto the Lord Christ, of whom ye shall receive the recompense of reward. They are therefore to be served: 1. Diligently at all times, not only in their presence, as is the manner of eye-pleasers. 2. Faithfully being true unto them, and with the best endeavour, seeking to bring to pass what they command, and to prevent evil, and losses from them, and to procure their good. Such a servant had Abraham, Gen 24. that was the steward of his house, whom he sent to fetch a wife for his son Isaac, from amongst his kindred. He did not only endeavour to bring to pass what he had in charge, by going to the place, and observing his opportunity to make this motion: but also he prayed unto the Lord for good success, and hastened his return home with all speed, when he had obtained. Not as many loitering, and careless servants now adays, who, howsoever they go, when their master biddeth them, yet they are without all care, and study about the dispatch of their business, and delay their return to the uttermost. This stranger servant shall rise up in judgement against them, and condemn them. 3. With fear and reverence, not daring to displease them, even as young scholars under most severe Masters. Thus the Apostle Peter commandeth; Servants be subject to your Masters with all fear. 1. Pet. 2.18. 1 Tim. 6.1. And the Apostle Paul; Let servants count their Masters worthy of all honour. Thus jacob served his uncle Lahan, Gen. 31.39. in keeping his sheep. If any were torn with beasts, he brought it not to show his master, but made it good; and likewise, if any were stolen by day, or by night. So should servants fear their masters, as to avoid all occasions of offending them, though against themselves. 4. Without all exception, whether they be wicked, or godly, if thou be under the yoke; but if thy Master be a believer, 1. Tim. 61.2. then serve him thus much rather. Whether they be unreasonable in their correction, chastising thee wrongfully, 1. Pet. 2.19. or reasonably, correcting for just cause: as Hagor was bidden to return, and humble herself to her Mistress, even when she was most severe towards her. Genes 16.6. Whether they be wise or foolish, as Nabal, whose servant fore seeing the danger towards him, did the parts of faithful servants, in telling their mistress, how unworthily he dealt with Daui●'s men, when they had well deserved at his hands. 1. Sam. 15. Which will condemn many servants at the last day, who contrariwise conceive malice against their masters, and are glad of revenge, if they be any thing harsh, and severe unto them: and much more will it condemn such as having godly, and kind masters, do hate them even for their goodness towards them, and refuse to be learned by their good instructions, and to be ordered as it becometh Christians, in matters concerning religion, and the fear of God. Which, though it be most strange, yet daily experience teacheth to be most true, but woe will be unto them more, than unto other servants, at the last, for that their means have been double to the means of others, but they have hated to be reform. Honour due to husbands. 1. Pet. 3.6. 1. C r. 11.3 Ephes. 5.24. Husband's are to be obeyed by their wives, according as it is written of Sarai, that she ob●y d Abraham, and called him Lord: and good reason, for by the contract of marriage, the husband is made the head of the wife, even as Christ is the head of the Church. Therefore the wife must be governed by her husband in every thing, as the Church is by Christ: she must submit herself to be taught of her husband; 1. Cor. 14.34. Ephes. 5.33. if the wife w●ll know any thing, she must ask her husband at home: and lastly, she must reverence her husband in her speeches, not brawling, or scolding with him, and in her behaviour, showing all due observance towards him. What if the husband be a Nabal, is the wife notwithstanding to reverence and obey him? He is yet the head, and though the head be idle and foolish, it keepeth the place over the members of the body: so the husband must be acknowledged by the wife, and by her discreet and loving carriage towards him, she may both win him, and provide for her own, and the best of her family. Honour due to Ministers. Having spoken of the superiors in authority, it followeth now of superiors in place and calling: and these are, first, ministers of God's word, which are over several congregations in the Lord, as Paul describeth them, 1. Thes. 5.12. which labour amongst you, and are over you in the Lord, and admonish you. The honour due to them in brief, is set down to be double honour; 1. Tim. 5.17. The Elders, that rule well, let them be had in double honour, specially such as labour in the word and doctrine. Contrary to the manner of the world, that giveth them none honour at all and esteemeth of them as most unworthy persons, especially such, as think themselves better, in regard of their pelf of the world. But to meet with such degenerous persons, the holy Ghost giveth a greater charge for the honouring of faithful, and painful ministers, then of any other. And this double honour is first love, which is further expressed. 1. Thes. 5.12. Have them in singular love for their works sake. And the Prophet Esay, in admiration of this ezcellent office, crieth out; Esay 52.7. How beautiful are the feet of those, that bring glad tidings of peace, and glad tidings of good things: and accordingly the Galathians are commended, for receiving the Apostle of Christ, as if an Angel from heaven had come unto them, and for such earnest love unto him, as that if it had been possible, they would have pulled out their eyes, Gal 4 14.15. and given them unto him. And from this love ariseth obedience, and submission according to that precept; Obey those, Heb. 13.17. that have the oversight of you, and submit yourselves unto them. For, where singular love is, there is weight in the doctrine, to sway him that is taught, and estimation of the person, to move to all due reverence, and submission, seeing this is a proper effect of special love towards those that be in any place above us. 1. Cor. 9.14. Secondly, they are to be honoured with the payment of tithes, and duties, which by God's ordinance belong unto them for their maintenance: for God hath ordained, that they which preach the Gospel should live of the Gospel. But none other way do we read of, whereby God hath ordained, that they should live. And unto this agreeth that precept; Let him that is instructed, Gal. 6.6. make him, that hath instructed him, partaker of all his goods, that is, as I take it, pay him the tith of all his goods growing and increasing; otherwise he must make his estate common unto him, which is anabaptistical and absurd. If it be here demanded. What is to be done, if the minister be unfaithful and negligent? is this double honour due unto him? He must notwithstanding have his duties, and if authority see not to his reformation, God, that threateneth idle shepherds, will call him to account for his infidelity. If any man for this shall neglect to pay tithes, or do it deceitfully, God will call him to account, seeing that the Minister is his Steward, and though he be bad, it will not excuse this robbing of his master. If it be further demanded, whether all ministers be meant in general, and are equally to be honoured by particular peoples? I answer, All Ministers in general, for the height of their calling, are to be honoured of all people, whether their own flock, or strangers; but there is a more special, and proper honour due from the people to their own Pastor: for so it is written; 1. Thes. 5.12. Observe those that labour amongst you, and have them in singular love: and good reason, seeing that, although there be other labourers also, yet he laboureth to feed this flock, to watch for these souls. Whence it appeareth, how fare they err, that extol strangers, and oftentimes more unworthy ones, God knoweth, than their own Minister by many degrees, that prefer readers of Lectures in their own towns, or elsewhere, before their own proper painful Pastor, and even young new upstart Curates, before the grave and learned Rectours of the Church. Honour due to ancients. Superiors in place are elders, and ancient persons, the duty towards whom, is for younger persons to rise up unto them, and give them reverence, according to that; Levit. 19.32. Thou shalt rise up before the hoare-head, and honour the person of the old man, and even of the best and greatest younger men, the poorest and meanest ancients are to be used with respect for their grey hairs. Heb. ●3. 4. Superiors in place are married persons, whose estate is honourable, according to that saying of the Apostle. Marriage is honourable amongst all men and the bed undefiled. The honour due to them, is for single persons of like quality, to give place unto them, as it is every where usual amongst us, which is a civil and commendable custom. Superiors in fortunes, are either Noble men by birth, or advancement, Honour due to the rich. or else rich and wealthy persons, which distribute and give of their goods unto the poor, as hath been already said of job: they are to be reverenced of the poor, towards whom they are Gods stewards. So that it is a fault to be reform in the poor, that need the help of alms, if they be irreverent towards them, that are both able and willing to bestow alms on them. Parts of reverence. Now because much hath been spoken of reverence towards superiors, I have thought it not amiss to set down more particularly the parts of this reverence. The first is, to rise up unto them, according as hath been already said, Levit. 36.32. Thou shalt rise up before the hoare-headed. So children are to rise up before their parents, scholars before their masters, common people before Magistrates, servants before their masters, and all inferiors before their superiors. The second is to go to meet them, when they are coming towards us, Gen. 18.2. as Abraham is said to have gone to meet the men that came towards him, and Solomon to meet his mother Bathsheba, 1. King. 2.19. when she came unto him, as a suitor. The third is to bow the knee unto them, as Abraham is also noted to have done towards the same men. The fourth is to stand by them, whilst they sit, as Abraham also did, and all the people stood about Moses, Exod. 18. whilst he sat to judge them. Gen. 43. The fifth is, to give them the chief seat, and ourselves to take the lowest, as the brethren of joseph did sit every one according to his seniority, and as the Lord commandeth, when thou art bidden to a feast to take the lowest place. Luke 14.10. The sixth, is to be silent before them, whilst they have spoken: thus Elihu, one of jobs friends, hold his peace, because he was young, whilst the ancient of days spoke. job 32.6.7. The seventh is, to be silent in Courts, and places of judgement, until we be bidden to speak: thus Paul being before Felix accused of the jews, was silent, Acts 24.10. till the Governor bade him answer for himself, and it is want of good manners in those, that take more liberty before judges and justices, unless apparent wrong be offered unto them. The eighth is, to give every one his just title: 1. Sam. 1.14. 1. Pet. 3.7. as Hannah when she was blamed by Ely, as a drunkard, I am not drunken (my Lord) saith she; rnd as Sarai reverenced her husband, and called him Lord, or by a title of reverence. The ninth is, to order all our speeches and gestures so, as that we pass not the bounds of reverence; for what availeth it, though thou bow the knee, and give titles, if thou scorn, or deride him in unseemly speeches, or behaviour, as I'm that cursed son against his father Noah. Genes. 9 The tenth is, to uncover the head before Superiors, and to stand uncovered, if the quality of the person doth so require. And as these be the parts of reverence due to superiors, and they that wilfully offend herein, do not only pass good manners, but sin against Gods Law. Having hitherto spoken of such, as are to be honoured for their authority, or place: it followeth now to be spoken of all others, which are to have any honour done unto them, for any dignity, or worth appearing in them. Men worthy of Honour by Learning and knowledge. And these are, first, men worthy by learning and knowledge, or by any other excellent quality in them. Thus King Salomen was honoured of all the Kings round about, so that many sent him presents, and many came from fare to see him. The honour due to such, is highly to esteem of them, to praise them according to their worth, and to prefer their acquaintance, and friendship. After this manner did the Queen of the South, 1. King. 10. Acts 18.24. honour Solomon for his wisdom: and Luk, Apollo's for his eloquence and power in the Scriptures: and Paul, Titus, and the Brethren sent to Corinth for their holiness, and integrity, calling them the glory of the Church of God. 2. There is a kind of worth also in men, even for this, because they are Christians, Phil. 2.3. and we are all members one of another: for which cause every man is first to esteem another better than himself: because other men are not so unworthy in our knowledge as we ourselves. 2. Rom 12 10. In giving honour, we must go one before another, and not in taking, such should our humility be. 3. As we meet one another in the way, giving due salutations, this was often prescribed to the first Christians: as by Peter, 1 Pet. 5.14. Greet ye one another with the kiss of love. And by Paul Rom. 16.16. etc. provided always, that if any were known an enemy to the truth, 2 joh. 10. they should not bid him, God speed. Not that there is danger in saluting strangers, in a Christian commonwealth, where all are supposed Christians, as some have foolishly thought, but if any be known to be Christ's enemy. 3. There is also a kind of Worth, because of God's ordinance. Thus men are to give honour to women, 1 Pet. 3.7. as to the weaker vessels, and not for their weakness to despise them, and to think them unworthy of all respect, because that howsoever the woman is weaker than the man, yet she is also the child of God, and an instrument of much good in the Church. The honour therefore due to them is the like to that, which hath been said towards man in the like cases. And thus much of the honour commanded here. Now we are to speak of the duties of persons honoured, which (as is contained in the answer) is to walk worthy the honour due unto them from inferiors. 1. The duty of Parents towards children. Ephes. 6.4. Gen. 18.19. And first to begin with natural Parents. Their duty towards their children, is first to give them good education, as it is commanded; Parents bring up your children in the information and fear of the Lord. Season them with knowledge of the first principles, and command them to do accordingly, as father Abraham, of whom the Lord saith, I know Abraham, that he will command his sons, and his household after him, t at they keep the way of the Lord; as the vessel is first seasoned, it will favour long after. 2. Discreetly to chastise them for their faults, whilst they are young; according to that, 2 Duty. Heb. 12.9. We have had the fathers of our bodies, which corrected us. And, He that spareth the rod, saith Solomon, marreth the child. They are now young and tender plants, and may easily be set to rights, defer till they be grown, and then, as Elies children, they will be incorrigible, and accursed of God. 3. Duty. 3. Not to exceed in giving correction, but tempering the vinegar of sharp correction, with the oil of gentle exhortation, Ephes 6.4. so that they be not provoked (as the Apostle saith) unto wrath: For, too harsh usage is so fare from amending them, as that it doth obdurate and harden them like unto the smith's anuil, with continual beating upon it. 4 Duty. 4. To provide like good parents for them, both food, raiment, and the like, and in time convenient fit marriages, and if ability will serve, some competency of living. For it dishearteneth a child much, to see his father spend all upon vanity, and without all providence for his children; or when they do their duty, and earn something with their labour, to have it taken from them, and to be left without comfort. Good Parents have been evermore provident, Gen. 25. as Abraham, who left Isaac his inheritance; and gave so much as was fit to his other children. ruth's very mother in law, was careful to provide for her a good husband, and this is commended to all Parents by S. Paul. 1. Cor 7. 5. Duty. 5. To bear an equal affection towards their children, unless there be inequality of desert: otherwise it breedeth envy amongst brethren, and undutifulness to Parents. Thus was it amongst Jacob's children, who sought the overthrow of joseph, for his fathers too much cockeriug him: and this was a fault in old Isaac, as he knew afterwards, placing his affection most upon Esau. Parents must take heed therefore that they prefer not the eldest so, giving him all, as that they leave nothing for the rest; nor yet the younger, depriving the eldest without just cause, of his du●: for either way, there is a breach of natural duty. What is a just cause of disheriting the eldest, Gen 49. we may see in Jacob's last will, where Reuben the eldest is put besides his right for incest, and Simeon and Levi for bloodshed. So that no deformity, or defect, but only sin, which putteth out of God's favour, aught to put any besides this right. Lastly, to be grave, sober, honest & holy, and in all things to give the example of a father, that is, of one in God's stead unto his children: for it is a vain thing in parents, to forbid their children lying, swearing, drinking, and to be liars, drunkards, and swearers themselves, to bid them fear God, and serve him, and to be profane themselves. Rather as josuah, thou must be the first and chief in all goodness, saying, I and my household will serve the Lord, Ios. 24. Otherwise that sharp sentence belongeth to thee; Rom. 2.17. Thou that sayest a man should not steal, dost thou steal etc. The duty of Masters towards servants. Gen. 18.19. Master's do also owe a duty unto their servants, as being fathers of their families, They must teach them also, and command them to fear the Lord, as Abraham his household. 2. Not be too harsh towards them, by over-correcting, by churlish usage, by too sore labouring them: but to use them, as those that remember that they also have a master in Heaven: according to that, Col. 4.1. Ye masters do unto your servants that is just and equal. There must be discretion therefore used in corrections. Sins against God, are more severely to be punished, then against themselves; if they be often, more; if seldom, less; if obstinately, or of purpose, more; if by infirmity, less. And for labour, they must remember, that the righteous man is merciful to his beast, much more to his servant. 3. They must duly recompense their labour with fit maintenance and wages; jam. 5.4. for there is a cry against those that keep back their wages, which cometh up to heaven for vengeance. 4. They must not despise their good counsel, if they can advice them well at any time, but follow it as Naaman did his servants; and job acknowledgeth of himself, saying; If I have despised the judgement of my servant, and my maid, when they did contend with me. job 31.13. For what availeth it for a servant to bend his mind for his master's good, if his advice be never heard. It had been better for the Levite in his travel, if he had heard his servant counselling him, judic. 19 he had escaped a great danger, which he doing contrary fell into. The duty of Princes to subjects. Kings, Princes & all Magistrates, do own a duty to their subjects, & to the common people, which is to deal justly & truly with them, to be courageous to maintain the right, and to hate covetousness, Exod. 18.2. as Jethro did wisely counsel Moses to provide for, in setting judges over the people, to judge the fatherless and widow, Esa. 1.16. supporting them in their just causes; not to lift up themselves above their brethren, or pressing them too much with charges, Deut 17 19 as the Lord commandeth to the Kings of Israel: to reward the good, and to punish the evil, which is the main cause why he beareth the sword, and hath the Sceptre committed to him. The duty of Ministers to people. 2 Tim 4.2. Ez●ch 3.17. Ministers own a duty to their people, which is publicly to pray for them, and with them, to preach the word unto them with diligence, in season and out of season, to watch over them as Ezechiel is charged, to espy their danger, by reason of their sins, and to admonish them with all earnestness, even as watchmen do, when the City is in danger by the enemies coming: to care for them, studying how best to further their sanctification, 1 Pet. 5.2. as Peter exhorteth, Feed the flock of Christ that dependeth on you caring for it: not to domineer, or tyrannically to rule over them, Verse 3. as it followeth: Not as Lords over God's heritage, but that yet may be examples to the flock. Ephes. 1. And lastly, in their private daily prayers, to commend them to the Lord as Paul professeth that he did for the Ephesians and Thessalonians, 1 Thes 1.2. Ephes 6.28. Duty of Husbans to their Wives. Ephes. 5.30. 1 Cor. 14.34. 1 Pet. 3.7. etc. and as the people are also bound to pray for the Minister. 1 Cor. 7 3. Husband's own a duty to their wives, which is to love them dearly, even as their own flesh, as Christ loveth his Church, to teach them, if they would or ought to know any thing, to dwell with them as men of understanding, and not to live separate; and to keep their bodies as proper and peculiar by a sacred band, to them only, and not as their own, to abuse them with other women, or to deny them to their lawful wife, as the wife is also bound to her husband. The duty of rich toward the poor. 1. T●●●. 6.17. The rich own a duty towards the poor, and such as be meaner, which is not to carry themselves haughtily and proudly towards them: for against this the Apostle giveth warning: Warn rich men that they be not highminded. Wherefore, as meaner persons give them reverence, so let them be courteous to the poorest: and another duty is to distribute of their goods unto the poor, as it followeth in the same place. That they do good, and be rich in good works, and ready to distribute and communicate: This if they do not, they are false stewards, and shall be turned quite out of office, and have their portion with hypocrites. 7 If any be learned, or excelleth in any faculty or science, his duty is not to be strange and lifted up in the sight of his gifts, but to do the more good, to seek in all humility to win the more glory to God. As Apollo is commended to have done, Acts 18. mightily confuting the jews out of the Scriptures: and Paul that did so much excel, became all things to all men, that he might win some. Quest. 89. What is here forbidden? Answ. All irreverence towards those, that be in place and authority above v, and churlish behaviour in such, towards those that be of a low degree. Explan Before that we come to speak of the sins, something is here to be premised. Wherefore is the duty of Inferiors only expressed in this Commandment, and not of Superiors, if all be alike bound hereby? Answ. The Commandment indeed is here in singular, and different from the rest: but this omission doth not give any whit the more liberty to Superiors, because Parents and children, Masters & Servants, etc. are relatives; so that the duty of the one cannot be set down, but the duty of the other, is by the rule of relation understood: nay, Superiors are more taxed hereby, if they fail of their duty, as being of more understanding, & such as therefore must more readily do without any pressing by express words, seeing (which is also a more special motive) they are as Gods towards others, in authority, in majesty, in greatness, and in reverend antiquity. Oh how foul a thing is it then in them, not to carry themselves accordingly? if it be a fault in inferiors, in any thing to neglect their duty, much more are they faulty in neglecting theirs: because they do not only neglect their duty, which they ought to do, but being so strongly bound, by God's beneficence towards them, and it being presumed so far of their readiness on God's part, for this honour given unto them, that (as though mere conscience would not suffer them to be so foully negligent) he maketh no mention of that, which they ought to do. Disobedience. Touching the sins against this Commandment, they are of two sorts, as the duties were. 1. Of Inferiors. 2. Of Superiors. The sin of Inferiors is irreverence, that is to be without that awful regard, which ought to be towards Superiors, and it may be referred to these heads. 1. Disobedience, and refusing to do, and to be ruled: thus stubborn and unruly children and servants sinne greatly, and stubborn people that will not yield to follow the directions of Ministers: they were by God's censure all subject to the same most fearful punishment: viz. to be stoned to death. For it was the plain Law of God touching children. See before in their duties to parents. Deut. 21.18. And for people, it was commanded, Thou shalt do according to all, that they, that is, Deut 17.10.11, 12. the Priests and Levites, teach thee: According to the Law, that they teach thee thou shalt not decline, neither to the right hand, nor to the left: And that man that will do presumptuosly, not harkening to the Priest, shall dye. Thus people, that obey not the wholesome laws of the Magistrates, sin greatly; and if any refuse to be ordered by them, they resist the ordinance of God, Rom 13.2. and are specially threatened, that they shall receive to themselves condemnation. Quest. Is it a sin then in any thing to do contrary to the King's laws, for example's sake, to eat flesh in Lent, or upon Fridays? Answ. If the intent of this Law were, that every one should use this abstinence without exception, it were a sin to disobey, unless necessity did compel: but the chief politic intent, being, that Fishermen might have utterance for their fish, and so be encouraged for the good of the Commonwealth, as the title of that Law showeth, and that young things might in Lent be preserved and not spent before they come to some age and greatness; if this be observed, and the Law be not purposely crossed, I take it that it is no sin of disobedience against the higher powers, in regard of the civil and political prohibition: and the like is to be thought of all other statute-lawes, their intent and scope must be duly, by all good subjects observed. Quest. It is a sin for children to disobey their Parents, by devoting themselves in their youth to any religious course, or order, or without, or contrary to their liking? Numb 30.1. Math 15.4 Answ. Yea doubtless, for God hath taken order, that such a vow, as unlawful, should be counted of no force. It is therefore merely pharisaical in the Romanists, that in this case allow, nay commend disobedience of young and ignorant children, in devoting themselves to any Monastical order, though to the great offence of Parents. 2. Fraudulent and deceitful obedience: Thus servants sin, when they obey, and use diligence in their master's sight, deceitfulness. but are slothful and negligent behind their backs, they rob and steal from them, taking meat, drink, and wages to do their work with diligence, but contrariwise neglect it, and prefer their own ease, they can have but cold comfort, when they look to the great Lord of all Christ jesus, that seethe all their sloth and deceit. 3. Deriding and scoffing at Superiors, as Ham mocked at his father Noah, for which he was accursed in himself, Gen. 9 Deriding Superiors. and posterity. This is a common vice in wayward youth, when they are taught any thing, that is good, or admonished of their vanity, if not openly, which they dare not, yet in heart they mock at the admonitions of Parents, Masters and Ministers. But see what a cutses of God is out against them. Pro. 30.17. The eye that mocketh his father and despiseth the instruction of his mother, let the Ravens of the valley pick it out, and the young eagles eat it. This irreverent scoffing never escaped Gods punishing hand. The children that mocked Elisha, 2 King. 2. calling him Baldpate, were suddenly torn in pieces by Bears to two & forty of them. The Ephraimites that mocked Jephtha, and his Gileadites calling them runagates of Ephraim, were slain to two & forty thousands. Nahash with his Ammonites, 1 Sam. 11. that mocked at the conditions of peace offered by the men of jabesh Gilead, saying, that if they might put out every man's right eye, and bring that shame upon Israel, they should have peace, were all slain & scattered, so as that not two of them were left together. And what fearful end the jews came to, that mocked at Christ, and the holy Apostles, we all know. Fear therefore to scoff at any good man, but much more at such as thou oughtest to reverence for his place and function. Cursing Superiors. Exod. 21.17. Exod. 22.28 4 Cursing and backbiting Superiors; He that curseth Father or Mother, shall die the Death. And the Lord expressly commandeth; Thou shalt not rail upon the judge, nor speak evil of the Ruler of the people. Thus therefore children, servants, people, that let lose their tongues against their Governors, to curse and rail upon them, take the right way to bring God's curse upon themselves. Numb. 23 Balaams' case shall be easier at the last day, then theirs, for he durst not curse, where God forbade him. 5 Irreverent gestures towards Superiors in any particular mentioned, before in the duty. Too much obedience to Superiors. Now, as this Law is broken by detracting, and taking away from the reverence of Superiors, so their is a sin in over reverencing them. 1 If obedience be absolute without respect to Gods will: for there we must say with the Apostle; Acts 4.19 We must rather obey God, than men. If Parents, or Masters bid thee lie, steal, work upon the Sabbatth, or the like, for their gain, thou must in all modesty deny so to do: If Kings and Rulers command Idolatry, Superstition, or Heresy, obey not lest escaping their hands thou fall into the hands of the Lord. Quest. Whether is a Minister of God's Word, being forbidden to preach, by the Magistrate, to forbear to execute this his office of Preaching, seeing the Apostle did not though straightly charged? Ministers suspended may not preach. Answ. The ordinary Ministers of these times, are bound in this case to obey the Magistrate, as touching the public execucution of their office; because, that howsoever they have an inward calling from God, yet their outward, to the public place is from man, or by man, and may again be taken away by man: but it was not so with the Apostles, who as the other Ministers of those times, were immedialy and extraordinarily set a work by God only. The only preaching that they may now in this case exercise, is by way of conference and exhortation in private, provided always, that it be not contrary, but as the Law doth allow: otherwise the power is resisted. Here we may see what the Anabaptists are, that are enemies to authority, viz. even a synagogue of fantastic brainsick souls, enemies to God's ordinance: and so are many other humorous people of these times, who though in word they acknowledge the higher powers, yet in practice they do not, seeing all their opinions, and practices in matter of religion are still to disgrace authority, and government hereby established, both Civil and Ecclesiastical. I know that many of them are zealous persons, but they are zealous, as the Apostle saith to the Galathians, amiss. Oh that they would weigh, that next unto zeal towards God, is zeal to God's vicegerents, and where they are ill spoken of, and despised in the heart (as it is, where their ways of government are impugned) there can hardly be right zeal towards God: it being a mark of such as are ordained to damnation, to despise government, jude, vers. 8. and to speak evil of those that be in authority. Acts 12. Secondly, Superiors are over reverenced, by ascribing too much unto them, and extolling them too highly; as the people are noted to have done to Herod, saying the voice of God, and not of man, whereat the Lord was so displeased, that he struck him with an horrible death: and as the Pope's flatterers extol him, calling him, alterum deum in terris: another God upon earth; and Dominum Deum papam, the Lord God the Pope: with other the like blasphemous appellations. 1. Cor. 11.1. Thirdly, by making them absolute patterns to be followed in all things: for it is no excuse for people living in sin, to say they follow their minister, or for children to follow parents, or subjects their Princes: for examples of the greatest are no further to be followed, but as they follow Christ, as Paul speaketh of himself; Fellow me as I follow Christ jesus. The blind guide, and he that followeth him, shall both fall into the ditch. 4. By preposterous observance towards them in the Congregation, which is, when we rise up to great persons, being in the very act of God's worship; this is absurd, & as much as if we should say, by thy leave, Lord, a little, here cometh a greater than thou; for why else dost thou rise, if he be greatest, and most worthy, whom thou dost now worship? Wherefore look not for, nay, suffer not this absurd honour to be done unto you; ye great persons, parents, and masters, unless ye would part stakes with God, yea, be better accounted of, whilst men rise off their knees to God, to bow unto you. 5. By our humble prostrating the body unto them, as unto God: Acts 10. Saint Peter forbade this unto Co●nelius, and the Angels raised up Daniel, and Saint John prohibiting this kind of reverence to be done by one fellow-servant to another. This gesture where it proceedeth from religious humiliation and worship, cometh very near the brinks of open Idolatry, and cannot but incur that reprehension, Take heed thou dost i● not. But in civil worship performed to Kings, I dare not condemn the lowest prostrations, whereas I see in the Scripture that such gestures were usually exhibited to the most pious Kings. 2. Sam. 14.22. So joab to David, fell to the ground on his face, and bowed himself. Yet could I wish, that Christian Princes in their piety, and by their authority, would enact a difference between the signs of reverence, yeeldable to the heavenly and the earthly Majesty, that there might be some outward, as well as inward, adoring gesture appropriated to God's worship utterly uncommunicable to any mortal man, though bearing the image of God, and exercising a vice-gerency of his Sovereignty. What is to be thought of children's kneeling to their parents, morning and evening, to ask their blessing? Answ. Kneeling to ask blessing. I take it, that this custom is lawful, and grounded upon this Commandment; Honour thy father, and mother, that they may prolong thy days, that is, by their blessing, which in godly parents hath ever been accounted a sacred ●●ing. Therefore Isaac would give his blessing to his son Esau before his death, and jacob to his children, and the children of I seph, which examples, though they were extraordinary, as fare as they were special prophecies, yet they show it to be a very ancient and laudable custom, and of excellent use, for children to ask and parents to give their blessing unto them, because, as their curse hath always been ominous to wicked children, and disobedient; that is, such as hath been followed with God's curse: so their blessing hath been auspicious, that is, such, as hath been followed with God's blessing upon good children, and obedient. And the like is to be thought of the blessing of spiritual parents, that it hath virtue by God's ordinance annexed unto it, and therefore is not to be neglected, but reverently to be received, before that we depart the congregation. For kneeling unto parents, and unto Princes, if it be but as unto men, it is as lawful as any other low bowing unto them: for nothing can be pressed against the one, but it alike impugneth the other: if it be otherwise intended by way of religious adoration (as some Heathen Emperors have taken upon them the honour of Gods) it is Idolatrous. The sins of Superiors. And hitherto of the sins of inferiors. Superiors sin against this commandment by too much austerity and rigour, or by too much remissness. Their sin may be referred to these heads. 1. Cruelty, and threatening: for this is most unjust, and unequal for the reverence and service, which servants, and children do to their parents, and masters: wherefore it is forbidden; Ye masters do the same things to them, Ephes. 6.9. putting away threatening, knowing, that even your master is in heaven, and there is no respect of persons with him. Thou dost rather represent the devil (who striketh fear into men, and terror) in thus doing, than God, whose Image thou shouldest bear. 2. Denying them things convenient, meat, drink, cloth, resting time, and recreation, which may be sufficient. Hear is Mammon served indeed, whilst to get wealth, thou dealest so unworthily with thy family, even wring it out of their flesh, and spirits, which thou dost thus pinch, and beat down, that they cannot be so serviceable to Church, or commonwealth. They shall cry against thee to heaven, and their cry shall be heard: if being weary of their lives, through thy hard usage, they shall do any mischief to themselves, or others, or run headlong into any forlorn course through grief and despair, thou art guilty of their sin, because thou haste driven them to it. 3. Prodigally wasting all, or most part of thy estate, without any providence for posterity, or care to reward the extraordinary pains of thy household servants: 2. Tim. 5.8. If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel. 4. Neglecting the good education of youth, through the want of teaching, or praying for them, and inuring them to good duties, and by letting pass gross sins, and disorder without due correction. Heavy will their account be for this at the last day, when they shall see joshuah Abraham, El●ana, Hannah, and all good governors sitting down in the kingdom of God, and themselves shut out of doors. 5. Levity, and remissness in Princes, and set Magistrates sparing sins, that must necessarily be punished, and to the encouragement of malefactors. 6. Tyranny, exercising their own pleasure upon their subjects, without all respect of equity, and right. Contrariwise did the good judge Samuel, 1. Sam. 12. and David the King, after that he was well schooled, witness that, which he professeth saying; Psal. 101.1. I will sing of mercy and judgement. And so scrupulous was he, that he would not take of gift, much less by violence, the threshing floor of Arannah, but would buy it, to offer sacrifice there, 2. Sam. 24.21. although the Lord had commanded him to build an Altar in that place. 7. Sloth, and infidelity in ministers, whose calling is to labour, who have hire to labour, and whose labour is to so excellent an end: if then they be loiterers, if they be seeds-men of tares, woe is to them. The dispensation is committed to me, saith Paul, 2. Cor 9.16. woe is unto me then, if I preach not the Gospel A threefold woe than is unto them, that have not only the calling, but the hire also, and that double, and treble, if they use not diligence, as is sometime seen to the scandal of the ministry. 8. A vicious life in all persons of note, and quality, whether they be magistrates, ministers, masters, ancient, learned, or of any excellency any way: they do not only sin in the breach of God's law, but in giving example to inferior persons, so that they pull upon them the burden of their sins also: and because many are ready to follow them, more than men of meaner condition, they make their estate by far more fearful, than others, the sins of multitudes, besides their own, lying at the door. Wherefore, when a grievous fall is threatened to wicked judges, it is said, Ye shall fall, Psalm. 82.7. as one of the Princes. The Kings of Israel, that were wicked, are said to have made Israel to sin, they are even the eldest sons of Satan, that be such, and therefore good reason, that they should share deeply in his inheritance. Quest. 90. Whence is the reason of this Commandment taken? Answ. From the promise of long life, if God please not to prevent us with the blessing of eternal life. 1. Tim 4.19. Explan. The promise here annexed may be also read; That they may prolong thy days. Not, that parents have any power so to do, in themselves, but partly keeping them from many dangers, which they are ready to run into, to the shortening of their days, but are prevented, whilst they obediently follow their grave, and godly counsel; and partly blessing them by virtue of God's ordinance with such efficacy, as that this redoundeth to their great good, even for the prolonging of their happy, and good estate in this world. And in this sense it is usual in the holy Scriptures, to ascribe that to the instrument, which is proper to God. Paul commending to Timothy, the study and teaching of the word of God, saith, in so doing, thou shalt save both thyself and others. And to the Corinthians he saith, I have begotten you, unto Christ jesus. Therefore of the reason than is thus. 1. That is duly of all to be done, by which they may live long, and comfortably: but the rule to be followed for this, is, Honour thy father, and mother. Therefore all are to honour father, and mother. 2. Thou wilt honour them gladly, by whom thy life may be prolonged, especially in weal: but such are thy father, and mother: therefore honour father and mother. For the first of these. Life is so sweet, that all desire it, and most, though it be joined with much bitterness, and sorrow: but to live long well, all do naturally most earnestly desire, so that they would follow any rule, though very hard, for this: but all other rules are vain, this only effectual, the Lord the greatest Physician telleth thee so. Do not therefore harden thyself against it, but bring down thy rebellious nature, and become obedient servants, children, and people of all sorts. For the second. Every physician, whom experience teacheth to be a means of the health and long life of his patients, men will honour in the time of necessity, seeking to them, and carefully following their directions, and he thinks himself a happy man, that can come to the best, neither will he for any thing displease him, though he be froward, and hasty towards him, although his skill often faileth him, and he be, till that time a very stranger unto him: but thy parents are no strangers, but such, as may challenge something at thy hands, because they have bred, and brought thee up with care and pains, and God giveth them this blessing to prolong thy days, and not to fail, if thou honour them. Foolish then, and out of his wits is he, and worse than a bruit beast (which always doth that, which is natural) whosoever giveth not honour to his parents, according to the scope of this commandment. Quest 1 But how is this promise verified, seeing as well such as honour parents, and do their duty, as the disobedient, do often times die in the prime of their age: and the disobedient and unruly do often live long? First, it is often verified to obedient children, when as they are kept thus in a temperate and honest course of life, the disobedient coming to their end by surfeits, How parents prolong their children's life. or the Gallows with shame, in their very prime. 2. It is always verified: because obedient children live well, and in the fear of God, and to live well, is to live long, according to the proverb; 1. Tim. 5 6. Bene vivere, bis bivere est; To live well, is to live twice: and to live ill, is never to live, but to be ever dead, as S. Paul speaketh of wanton widows; She that liveth in pleasure, is dead, whilst she liveth: so that, though the disobedient live long, yet they have not this blessing of long life, the obedient, and dutiful have it, though they live not many years: for one day is better, than a thousand of the rebellious, Eccles 8.12. which is the cause, that the Wise man maketh no reckoning of a sinner's life, though he live an hundred years. 3. If it be not verified for life here, yet it is more than made good by their taking hence, they receiving for frailty, strength; for baseness, glory; for temporality, eternity. Who will say, that if the King promise any of his household-servants by name, one of his Guard, a Pensioner, or Porter, that he shall ever enjoy his place, and yet removeth him to be the Master of his Horse, his Treasurer, or Chamberlain, that he is not so good as his word unto him? and who can say then, that the Lord of all, if he promise along life in this miserable world, and yet removeth to a Kingdom everlasting, that he is not true of his promise? 1. King 14. Doth any man think Enoch the less blessed, because he was taken away some hundreths of year sooner, than others? or doth he think it an unhappiness in the good son of Jeroboam, for that he was taken away in his youth? no more are they unhappy, or less blessed, but so much the more, whom the Lord is pleased to take away from the evils of this world to come, as saith the Prophet. Esay 57.1. Quest 2 Why doth the Lord rather promise long life to such as honour father and mother, than any other blessing? First, because life is sweet, and we are apt by nature to hearken to any thing to prolong life, but this is general, and fitteth other commandments as well. 2 More specially, because children that honour parents, may be said in some sort to prolong their days, through that joy, wherewith they are affected, when they do well: for as sorrow shorteneth the days, according to that of father jaacob, ye shall b●ing my grey head, with sorrow, to the grave; Gen. 42 38. so joy prolongeth them. Again, by nourishing them in their necessity, they prolong their days, even as young storks, so that it is most equal with the Lord, to give them this recompense, in prolonging their days: which also is an argument of force, to move to obedience, and to make them fly disobedience, seeing this is a death to their good parents, and they are like the viper herein, which, as is thought, is the death both of sire and dam in the breeding, and coming forth into the world. 3. Because the way to come to an estate of honour, is giving honour, according to our proverb, qui nescit parere, nescit imperare, He knoweth not how to rule, that knoweth not how to obey first. Wherefore it is just with God to cut off the disobedient, that they may not live to honour, and to prolong the life of the obedient, that they may come in their age to be obeyed and honoured. Quest. 91. Which is the sixth Commandment, or the second of the second Table? Answ. Thou shalt do no murder. Quest. 92. What is here forbidden? Answ. All murdering of ourselves or others, and all approbation hereof, either by command, counsel, consent, or concealment: secondly, all injurious actions tending to the prejudice of our neighbour's life: thirdly, all railing and reviling speeches: fourthly, all murderous desires and affections of the heart, as malice, hatred and envy: fifthly, all cruelty towards the creature, which showeth a murderous mind in us. Matth. 5.22, Explan. The Lord having provided for the upholding of every man in his estate and condition, to prevent a confusion amongst the orders of men, proceedeth here to take away particular abuses, which, if they should be, this order cannot stand, and first the most horrible of all other, murder, the despoiling men of their lives. Now, because the Pharisees erred, when they restrained the sin here, to the outward and complete act of murder, our Saviour Christ reproving this their absurd cleaving to the letter of the text, I have more largely according to his blessed direction set down, the sin against this commandment. It may well be referred to these five heads. First, actual murder, which is either of ourselves, or of other men. 1. Thou shalt not murder thyself, howsoever thou art pressed by temptations of poverty, disgrace, or other heavy crosses, whereupon the devil is busy about thee, and seeketh to drive thee to this desperate selfe-execution. Thou shalt fear, and never yield to so horrible an act, whatsoever becometh of thee. And that thou mayst the better be preserved, because the devil prevaileth against many in these days, and against some, that have formerly had a care to do well, I have set down here the most effectual means of preservation in all assaults. Forerunners of self-murder. First, take heed of all forerunners of these temptations, as of pride, and carrying a higher sail than thy estate will bear: for when a man cometh thus to be spent, and must necessarily come down, and be laid open to the world, according to his means, his proud heart cannot endure to yield, if by any means he may avoid this open debasement, whereupon Satan is ready, and biddeth him murder himself: this is plainly to be seen in many examples in our days▪ Another forerunner of this, is some notorious sin, or sins, which are committed in secret, but the conscience will not suffer to be secret, but accuseth for them, and d then Satan layeth hold hereupon, pressing the threatenings of the Law, and never ceaseth till he hath driven a man to the desperate making away of himself. These hideous sins are murder, adultery, perjury, apostasy, or backsliding from the truth before embraced, and such like. A third, is general security, in matters of religion, from which when the eyes come to be opened, there ariseth an horror and trouble in conscience, which the Devil further presseth to desperate self-murder. Wherefore let every man first be careful to avoid these ways. Let him put on humility, living rather in meaner fashion, than he is worth: let him watch over his hands and hea●t and tongue against murdering, against adultery, and uncleanness, against lying and foe swearing, and over his ways against backsliding: and let him in all his dealings keep a good conscience. If thou shalt say I fear not this temptation, I hope I shall keep me without this pensive carefulness, fare enough from it: hear what the Apostle saith, Rom 9 ●ee not highminded but fear: consider that thou art a man, and if a man, subject to the like passions, as the meanest & worst of men, if thou take not the better heed. It is no wisdom to surfeit the body, & then to seek a cure, neither is it wisdom, to let the enemy into the City, and then to seek to drive him out again. In like manner, it is no wise doom but great folly to put a man's self into the hazard of this desperation, thinking then to be cured again. ● Labour for pitience. Labour for patience in all crosses, according to the example of thy master Christ, if being a servant thou be buffeted, pinched with hunger, and hardly entreated; or being a child, art neglected of thy parents, and discouraged, or being a subject, thou art in danger through thy Prince's displeasure; consider not so much the greatness of thy cross, as the reward, if thou have patience consider the vanity of the most excellent things in this world, the shortness of all crosses here, and the most worthy partners which thou hast, both Christ and all the holy Prophets, and Apostles, to whose society, it is joy to be joined. The want of this patience breedeth discontent, & discontent, with the Devil's furtherance, desperation and murder. 3 Consider, if at any time thou be'st thus tempted, that to murder a man's self, is the most unnatural Sin, that can be in the world: and therefore (because other means of punishment is taken away) the law doth brand the dead carcase with infamous burial. 2. It is also the most dangerous and unrecoverable (except the sin against the holy Ghost) for it seldom giveth any time of repentance, and perhaps more seldom any probability. He that dyeth thus, dyeth alas in Satan's work, and I fear me in Satan's hands. Yet I presume not to confine Gods extraordinary and boundless mercy, that can reach itself forth inter ●ontem & font●m, after voluntary headlong percipice. I deny not this to be possible. But O dreadful trial of this balance, which in probability weigheth down so heavy on the other side, as to press wretched man to hell itself. Distressed Brother, art thou tempted to this hellish and monstrous sin? Gather thy strength unto thee, say, Avoid Satan; if thou tell me I shall notwithstanding be saved, commending my soul to God when I dye, say thou art a liar, and the father of lies: for the truth saith, ●f a righteous man turneth from his righteousness and committeth iniquity in the sin wherein he is found he shall surely dye. If he telleth thee that thou shalt thus end thy sorrows, say, thou art heerin a liar also Satan, I shall pass thus rather from sorrow to greater sorrow, from temporal woe to eternal, to be gnawed upon by the worm that never dyeth, and to be burned with the fire that never goeth out. If it be said, there are some that die thus, Object. 2. Self-murder ●● p●eseru● virtue inviolate. August. de Ciuit: D●i. to preserve virtue unuiolate, as Lucretia to preserve her chastity, and certain Matrons of Rome, of whom S. Augustine writeth: and some, that they may be glorious Martyrs, as the Donatists of old, holding, that if they could procure death to themselves they should immediately pass to glory in heaven. Sol. They are all in the same dangerous and demnable plight; notwithstanding, without extraordinary, and even miracu-repentance, they perish, as guilty of their own death. Read S. Augustine, in the same place, excellently setting forth the vice of Lucretia, which by the Heathen▪ was commended for a virtue. 2. Murthereing of other men: 2. Unjust bloodshed. This is unjustly to shed the blood of any man, by any means whatsoever. First, I say, it is an unjust shedding of blood: because there is a shedding of blood, that is no sin, as of the blood of creatures, which are given unto man for meat, or which are any way noisome unto him, contrary to the Tacian heresy, which denied it to be lawful to kill any thing. Again, there is s shedding of the blood of man, which is no sin, viz. when it is done justly, by such persons as to whom it doth belong: and this is by the Magistrate, or at his appointment only, and that by just proceed: for, He fears not the sword in vain, Rom. 13.4. but is God's Minister, to take vengeance on those that do evil. And it is so necessary for them to put to death, where there is just and necessary cause, as that if they spare, God's curse will follow: for the Lord hath expressly taught, Num. 35.33. that blood defileth the land, and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it: And on the other side if they put to death unjustly through malice or for any private revenge, they are murderers: for so far forth only may they revenge by death, as they are Gods Ministers set a work by him. joh. 21.15. Whence we may see that heathen Kings, persecuting the poor Christians to the death, were murderers: and in like manner are such, as be in authority in the Church of Rome, that do diversely murder the poor people of God, by burning, by the sword, and by cutting their throats in butcherly manner, only for following a righter, and more holy way, then is allowed amongst them. Peter, of whose succession they brag so much, durst not so to have turned his master's charge, Feed my sheep, feed my lambs, into killing them though they had run out of the fold. He would not have taken heart upon so sleighty a ground, Act. 10. up Peter, kill an eat, as some do, to justify this kill of the poor sheep of Christ; nay, to murder or expose to murder Gods Anointed. Lastly, there is another just cause of shedding blood: viz. in lawful and just wars, and in defence of a man's own life: for just wars are called the Lords battles, 2 Chron. 20.15. as jehoshaphat encouraging his men, saith, The battle is not yours but Gods. But some make doubt whether it be lawful for christians to wage war. Answ. This is the fancy of the Anabaptists, whose follies are easily refuted out of their own furies and ourages in Germany, where they that impugned lawful war and Magistracy, made use in their rebellions of that which themselves disavowed, namely, the Sword. And as for the vocation of a Soldier, surely, john Baptist when the Soldiers came unto him, Luk. 3.14. demanding of him, What shall we do? Did not answer them that they must of necessity cast off their Swords if they would be the servants of God, but rather advised than to remain still the Military servants of Caesar, else what place can those precepts have, Do violence to no man, neither accuse any falsely, & be content with your wages. Another frenzy of the same sect, denieth all use of the sword, at home in time of peace by way of civil justice, as if it were against Christian perfection put any man to death by the hand of public authority though for never so grievous a crime tending to the dissolution of humane society, and defacing the Image of God. Alas, frantic souls, that in hatred of Murder, maintain Murder. Shall he, that hath murdered one man, be suffered by surviving to imbrue his hands with the guiltless blood of more. Our Saviour himself (whose nearest Disciples these saintly innocents would seem to be) expressly pronounced this law of justice. Math. 2●. 52. They that take the Sword shall perish by the Sword. That is, private avengers' that wring the sword out of the Magistrates hand to usurp the use of it, for their own passions, must expect to feel the edge of it, and to be cut off by it. This public revenge is so far from being a sin, that (as even now I shown) it is a necessary duty in him that beareth the Sword. If this Sword had no edge, or were not employed upon just occasion, verily it were borne in vain. Ob●ect. But the Apostle Paul, say they, speaketh of Heathen, not Christian Magistrates. I answer, he speaketh of Magistrates, as Magistrates, generally of all, whether Heathen or Christian. Is not a Christian King God's ordinance, God's Minister? Do we not owe tribute and honour to Christian Kings, as well as to heathen? Surely much more. Are there not that do evil (malefactors in an high kind) among christian's. Alas too many. I conclude therefore, that that God who in this Commandment saith to every private man, Thou shalt not kill, doth therewithal and thereby not only permit, but also command his own public Minister to kill for the prevention or avengement of killing other heinous crying sins. Quest. Here it may be demanded whether this use of the Sword belongeth always and only to the Magistrate, seeing there are in the Scripture examples of others, who have killed and have therein been not only blameless but also commended, as Phinees and Moses. True it is that Phinees had no civil power, yet is greatly commended for kill Cozby and Zimri. But this he did out of special instinct, and extraordinary zeal, which God stirred up in him for the quenching of an extraordinary plague▪ Moses, being yet but a private man, slew an Egyptian that striven with an Israelite: But Moses was an eminent type of Christ, and performed this and other such actions as a rescuer of the people of God. And lest we should doubt whether he had a special instinct unto this enterprise, Saint steven showeth that Moses, even before the solemn commission given him by God appearing in the flaming bush, had an inward vocation and notice of his own office of a Deliverer, whereof this slaying the Egyptian was, as it were, the first act an handsel: which, as himself knew, so he thought that the people of Israel would acknowledge. Act 7. ●5. For he supposed his brethren would have understood how that God by his hand would deliver them. In brief, I say, to such Heroical examples, that we Christians must live by rules and not by exceptions, within the line of our ordinary callings, and without aspiring to a boundless imitation of extraordinary actions. Heree it may be demanded unto what crimes the use of the Magistrates Sword ought to be extended: and how fare the prescript of Capital Laws given to the Israelites bindeth Christian Commonwealths. Whereto I answer: first (as modesty requireth) that I will not take upon me the office of a Lawmaker, by defining this. Secondly, that many of those Laws were peculiar to the Commonwealth of Israel, and agree not with our, and other Commonwealths. Thirdly, as for the chief defiances of the first Table, as hellish blasphemy and gross Idolatry, I doubt not but that in all Christian Estates they ought to be capital, as they were among the jews. As for the second Table, this commandment above all the rest is in all Nations fenced and guarded with this extreme punishment ex lege talionis. in the same kind. Limb for limb, life for life, which is of force so generally, not out of imitation of the laws of the jews, but out of the instinct of nature, and balance of evident justice. How fare other offences against our neighbour are to be made capital is a greater difficulty by reason of the variety of natures and dispositions in diverse people: with true respect, whereunto there may be joined an aim at the best and most principal positive Laws prescribed by God unto the jews, as I have heretofore touched in the preface before the Commandments. Gen. 9 Exo. ●●2. To proceed now in the description of that which is here forbidden under that name of murder, I say it is to shed blood unjustly, that is, ad d●liquium animae, to the spilling of life, for thus the Lord describeth killing every where. Again I say, it is a shedding of blood, that is, direct and purposed, not an act by which blood is shed by accident, besides the intent of the doer. Exod. 21 13. For in this case it is no sin but in a fort God's act, according to the words of the Law; If a man hath not laid wait, but God hath offered him into his hand, I will appoint thee a pla●e wh●ther he shall fly: and a particular instance is given, Deut. 19.5. If a man be felling a●ree and his hand strike with the axe, and the head slip from the helve and hit his neighbour, that he dyeth: here it is no murder, therefore he is not worthy to dye by whose stroke this was done, there was a place of refuge for such to save himself in. But it is not so if two men quarrel and fight, and one killeth the other. Men may mince it here, and call it only manslaughter; but indeed it is plain murder, as is evident by the very English word of this commandment, Thou shalt do no murder, which is the translation of the Latin, N●n o●ci●●es. And surely those that are convicted of Manslaughter, have in their indictment their load of this word occia●●t. So then murder legally, and precisely taken is either comprised under occision, or else it is not forbidden in this commandment, which were very absurd. Moreover, the case of our excused and refined manslaughter, differeth much from this case Put by the Lord, by which the Law for the quitting of him that slew his neighbour unawares, is illustrated. For though the word, not laying wait▪ be used, and not hating his brother in times p●ssed; looking to which words only, his sin may be extenuated, for that he that slayeth his neighbour in a sudden quarrel, may be said not to have hated him before: yet consider the instance that is given, of one cutting wood, to make plain this Law, and it will appear that the Lord hath no meaning to give any toleration, to any kill in quarrels, but only out of all pretending before, or intending then, as it is not with him that killeth another in heat and fury, seeing howsoever he doth it suddenly, yet he endeavoureth it and doth it willingly. Indeed it somewhat lesseneth the fault, if it shall manifestly appear, that slaying was against the intent of the striker, either for that the instrument, wherewith, was but some little stone or stick, not likely to kill, or for that the part of the body smitten, was not any principal, & not much wounded, and herein favour may be showed. Because that otherwise a master giving his servant correction, by the striking of one blow unawares, and death following, should become a murderer, whereas oftentimes death hath followed upon a small cause. But in these cases our Laws and Statutes do sufficiently provide. And as for the case of Manslaughter now discussed by me, I do not presume to make myself regibus Sapientorem, but only declare Gods positive Law, which if I deem to be more equal and judicious than the law of other Nations, I see not why any man should be aggrieved thereat. Sam 12. Lastly, I add by any means whatsoever, and thus all accessaries to murder, are murderers. First and chief he that commandeth, or counselleth, as David made himself guilty of the murder of Vriah, Achitophel of David, if it had been proceeded according to his counsel, and the high Priests of the murder of Christ. 2. He that consenteth as Pilate did unto the jews, about the kill of Christ, Act. 8.1. though he washed his hands, and ●aul unto the kill of Steven. 3. He that concealeth, as is set down in the case of a man found slain, whose murderer is unknown, the Elders of the City nearest shall purge themselves of the guilt of this blood by washing their hands and saying, Deut. 21.7. our hands have not shed this blood, neither have our eyes seen it: so that if any had seen it, and not revealed the murder, he had made himself guilty of murder. Now, this murder is so odious before God, as that he which doth it, must die without any favour; yea, Exod. 21.14. if he flieth to the Sanctuary, he shall be pulled away from thence; for, thou shalt take him from mine altar▪ saith the Lord, and put him to death. Whence we may see, how great the Pope's presumption is, in giving pardon for gross murders, to such as fly to any popish sanctuary. 1 Murder, a most grievous sinno. But justly hath the Lord appointed this severe punishment: first, because murder is the destruction of a little world, as man is rightly called, wherein the wonderful, wisdom, power, and mercy of God doth as much appear. 2. Because it is the defacing of God's image, which is in every man, betwixt which, and the clipping of the King's coin, having his image, there is no comparison. 3. Because it is an encroaching upon God's office, to whom alone it belongeth, to call men when it pleaseth him, out of this world. 4. Because it is the greatest breach of love and peace, and so the greatest sin against man▪ john 8.44. Gen. 4. Whence it is, that Christ entitleth the Devil a murderer, as by his proper name, and how secretly soever murder be committed, it is noted above all other, to be a crying sin. cain's murder cried to Heaven against him. The Egyptians murder made amongst the jews children, cried against them. The sin of the rich, denying the hire of the poor, cried to Heaven, and this is a kind of murder also: james 5.4. in these places we read of sins that are crying for vengeance; to show, that murder of all sins is the most crying sin, so that the murder shall not rest, but if man revengeth not, God will, if man cannot know it, God will make it known, sometime making the dead body to bewray the murderer, sometime the birds, and sometime the murderers own conscience. And hitherto of the head sin against this Law. 2 Against quarrelling. A second sin here, is the next degree unto murder, all injury done unto our neighbour, tending to the prejudice of his life. 1. By striking and fight in private, unjust quarrelling, whereby it cometh to pass, that an eye, or tooth is lost, the head, the face, or the arm is bruised, or broken, or some other part of the body hurt. The Lord provideth for the punishment hereof; Eye for eye, tooth for tooth, Exod. 21.24. hand for hand, and to pay the charges of the party stricken, during the time of the healing. 2. By grinding the faces of the poor, in selling, and letting without all conscience, in diminishing their hire, or in taking their means away from them, this is also called oppression, Esay 1.15. by which rich men's hands are filled with blood, and such an oppressing bloody sin, as that it shall escape no more then actual murder, when the poor cry out under this burden: Exod. 22.24. the Lord threatneth, that his wrath shall be kindled, and he will kill them that use it. 3. By using any outward means of impairing our neighbour's life, or health; as if the Physician or Chirurgeon shall deal falsely with his patient, giving him rather things against, then for his health, that he may be the longer under his hands, or having no skill, or but little, shall pretend skill sufficient, and so keep him to the endangering of his health and life, from such as be more skilful: and likewise if the Apothecary, through a greedy desire of gain, or by neglect shall give one thing for another, unwholesome, improper ingredients, in stead of the prescribed, here is not only a wicked deceit, but a degree of murder. And as it is, in regard of others, so also is it in regard of a man's own self, if he shall by any means willingly impair his own health, rather choosing to endanger his life in time of sickness, then that he will be at charge for the means of recovery in the time of health, rather starving through idleness, then working: or on the contrary side, following drunkenness, surfeiting and whoring, to the breeding of noisome diseases in his body; thus, and whatsoever way else he taketh, to the prejudice of his own life, besides his sin against other Commandments, he is guilty of self murder. 3 Against railing speeches. The third sin is to rail, and revile in speeches, although no stroke is given: for this is also a degree of murder, Christ himself being judge, where speaking of murder, he saith, Whosoever shall say unto his brother, Matth. 5.22. Racha, shall be worthy to be punished by a Counsel; and whosoever shall say, Thou fool, shall be in danger of hell fire: Prou. 12.18. For railing, and bitter words, are like the pricking of swords, and therefore are not only forbidden, but all appearance hereof by crying out aloud, Ephes. 4.31. where the Apostle biddeth to put away anger, evil speaking, and crying. And good reason, that this should be forbidden here, as a degree of murder, seeing experience teacheth, that of words, blows do commonly arise. 4 Against malice, hatred, and envy. The fourth sin, is to have murderous affections of malice, hatred, and envy against our brother, or but the first degree hereof, unadvised anger: for to prevent the height of these evil affections, the Lord threatneth such, as be unadvisedly angry, as culpable of judgement; and Saint james saith, Matth 5.22. Matth. 5.22. james 1.20. that the anger of man doth not work the righteousness of God. This unadvised anger is heat arising in us, upon some private injury done unto us, or to our friend, pricking us forward to revenge, and this may well be said, not to work the righteousness of God, because it setteth not a man the right way, but contrary to that, which the Lord hath appointed us, saying; Rom. 12 19 Ephes. 4.26. Vengeance is mine, and I will repay it. There is a kind of anger, which is commanded; Be angry, but sinne not, but this is not an humane, but holy anger, and hath these properties. First, Properties of holy anger. 1. Against sin. it is only against sin, and not against that, which is a private displeasure done unto us. Such was the anger of Moses, when as coming from the Lord with the tables of the law in his hands, seeing the idolatry of the people, he threw them down, not being able to hold, when he saw God thus highly dishonoured. 2. It is only, because God is offended: 2. Because God is offended. for the same sin may be to the offending of God, and of ourselves also, because it is some injury unto us: as when a servant neglecteth his master's business behind his back, or spendeth his money at the Alehouse; or when a people walketh stubbornly against their Minister, or ruler; in these, and the like cases our anger must not be for ourselves, but for our God. Here meek Moses himself erred at the waters of Meribah, when the people murmured for water, so that he could not enter into the land of Canaan. 3. It is not sudden, but upon deliberation, 3. It is not sudden. james 1.19. Theodor. 5. cap. 17. according to that precept; Be swift to hear, slow to speak, slow to wrath: Thus Ambrose Bishop of Milan obtained at the hands of Theodosius the Emperor, after that he had greatly offended by sudden anger, that he should not suffer any decree made in his anger to be executed till thirty days after. 4. It doth not continue long Psal. 03.89. Ephes. 4.26. 4. It doth not continue long, but is soon over again, where there is repentance, according to the example of our Lord, who is slow to anger, and ready to forgive: wherefore it is said; Let not the Sun go down upon thy wrath. 5. It ariseth from love. 1. Cor. 13. Gal. 6.1. 5. It ariseth from love, and is guided by love, the love of God, and the love of our neighbour, that hath sinned: for whatsoever is without this, is sin: and if any be fallen by infirmity, saith the Apostle, restore such an one with the Spirit of meekness. When anger is thus ordered, it is so fare from being a sin, as that it is necessary in all men it is zeal for God's glory, and out of this anger, the disgraceful words of fools, wicked children, sons of a whore, etc. have rightly, and without sin been used, as by the Prophets, our Saviour Christ, and by the Apostles. But out of these cases, anger is fleshly, and if it be more violent, it is hatred, if it dwelleth in a man to make him watch his opportunity to be revenged, it is malice, if it causeth joy, when it falleth out ill unto our neighbour, and grief, when it is well with him, it is devilish envy, if it be a perpetual bar to reconciliation, it is a reprobate affection, as of such as cannot be appeased. Rom. 1.30. Now as the very act of murder hath been showed to be a most odious sin, so are these degrees of railing, anger, etc. 1. First, the heart and tongue is here set on fire, of the fire of hell, james 3. neither good men, nor good Angels durst ever do thus, no, not Michael the Archangel, when he striven with the Devil, about the body of Moses, jude, verse 9 he durst not blame him with cursed speaking, but said, the Lord rebuke thee. 2. To sinne thus, is to be a murderer before God, even as Cain was, john 3.15. for, he that hateth his brother is a manslayer. Rom. 3.13.14. 3. It is a proper brand of the wicked; His throat is an open Sepulchre, the poison of Asps is under his lips: his mouth is full of cursing and bitterness. 5. Properties of cruelty. Prou 12.10. Cruelty in the looks. Gen. 4. Gen. 31.2. 5. The fift sin against this Commandment is all cruelty towards man or beast: for the righteous man is noted to be merciful, even to his beast. Cruelty is sometime in the very look and countenance, when it is cast down towards any man, thus was cain's towards Abel, before his murder, and Laban's countenance expressed his malice against jacob, before his departure: and this downward look is a sin in any, when an ill mind is hereby set forth, as it is for the most part. 2. In the behaviour there is cruelty, when it is harsh, In their behaviour. and churlish, as nabal's is said to have been towards his servants, so as that they could not tell how to speak to him: of him therefore it is said, He was churlish, 1. Sam. 23.3, and ill conditioned and this is an ill condition indeed, and unworthy a Christian, seeing our lesson is, Learn of me, that I am meek and gentle. Matth. 11. Too much severity towards the poor. 3. When any way too much severity is used, by the rich towards the poor, by officers towards malefactors, dealing with them in all extremity, by governors, towards such as be under them, unreasonably correcting, or otherwise expressing an hateful mind against them. This was a sin in the Pharisees, that brought the adulterous woman to Christ, john 8. breathing out cruelty against her, and all they shall have judgement merciless, that are thus without mercy. 4. Cruelty is in the unmerciful usage of the dumb creature, Unmerciful usage of the dumb creatures. working them without reason, pinching them in things necessary, beating, or killing them without mercy, or otherwise abusing them, so as that they surfeit, or grow diseased hereby, all these are wicked acts, and show wicked men, Prou. 12.10. whose mercies are cruelty. 1. Cor 9 For howsoever the Apostle saith comparatively: Doth God take care for Oxen? it is certain, that God doth take care for Oxen and Horses, and for the very fowls of the air: Deut. 22.6. seeing that he hath made a law, forbidding, when a man findeth a birds nest, to take the old together with the young. It is therefore to be understood, that he doth not take care for Oxen principally and chiefly, but subordinately, as his care is towards all the creatures. And hitherto of the sins against the bodily life. The murder of souls. 1. Cor 8.11. Now there be sins also against the spiritual life and soul, according to the teaching of Saint Paul, who showeth a case, wherein a man destroyeth the soul of another, viz. when he is an occasion of his stumbling, and falling into sin. Thus Ministers murder, 1. In Ministers. or at the least make themselves guilty of murdering the souls of the people, committed to their charge, when as through their default any of them perish. This is plainly taught in Ezechiel, Ezech. 3. whom the Lord told, that he made him a watchman over the people, and if the enemy, which is sin should come, and destroy any, he not giving them warning, their blood he threatneth to require at his hands. If any minister therefore, either by neglecting to teach, and watch over the people, & much more if by false doctrine, or a wicked life, he be an occasion, that any die in their sins, he shall undoubtedly answer for this soule-murther: if he endeavoureth, being furnished with gifts necessary, to save them, whosoever shall perish, he is acquitted, & shall have his reward. 2 Parents and Masters. Again, parents and masters, and all private governors are murderers, if by their neglect, or bad example, their children, servants, or pupils perish by ignorance, profaneness, or any other sinful course of life, which they might have amended in them, by teaching, charging, reproving, and requiring better things at their hands, and leading them on by a good example. For this, as hath been showed, is their duty, as it is to furnish them, with things necessary for the bodily life, and therefore, as in the denying of these, they which are under their government perishing, their blood shall be laid to their charge: so is it, when they deny them means necessary for their souls, and much more, if they give them the poison of bad counsel, or bad example, this murdering of souls shall be charged upon them. 3 Neighbours. And lastly, every neighbour, that giveth his neighbour drink to make him drunken, that stirreth up one against another to sighting and quarrelling, and generally, if he enticeth to any sin, or doth countenance, and favour, and defend it, to the heartening of a man on therein, every of these ways, he is the cause of the destruction of his neighbour, and shall answer, as a soule-murtherer. For this is taxed in God's word as an high offence; Habbac 2.15. Woe be to him that giveth his neighbour drink; that is, to make him drunken: and it is set down as an height of sin; Rom. 1.31. Which not only do such things, but favour such as do them. And good reason, seeing every man is bound to keep his neighbour, as much, as in him lieth, from sin, otherwise he is censured, as hating his brother: For, Thou shalt not hate thy brother in thy heart, Levit. 19.27. saith the Lord, but rebuke him plainly ●nd not suffer him to sin. Oh then, how shall he answer it, that provoketh his brother to sin? without doubt he shall be judged as an hater, yea, a murderer of his brother at the last day. Quest. 93. What is here commanded? Answ. Out of the love that we bear to our neighbour, as much as in us lieth, to preserve his life and health, and specially the life of his soul, by good counsel, exhortations, admonitions, and the like. Explan. The duty here commanded, ariseth from the consideration of the sin forbidden, for if it be forbidden to murder, than it is commanded to save life, because he that saveth not life when it is in his power, is guilty of murder. Now, as murder is either of a man's own self, or of another man, so the duty, that we may be free from the guilt of any murder, is to endeavour to save both a man's own life, and the life of another man. 1 To save our own life by flying in time of danger. First then, thou art here bound to preserve thine own life, by the use of all lawful means. 1. In the time of danger, flying from one place to another, whether the danger be by persecution, as David was endangered by Saul, and therefore fled from him, and as Athanasius, an holy father of the Church, hid himself a long time, when he was sought for to the death by the Arians, and as Eliah long before fled from Jezabel: 1. King. 19 or if the danger be by famine, as Abraham, Isaac, jacob, Naomi, and other holy persons have commonly done: or if there be danger by the plague, the chief cure of which devouring evil, next to repentance, is to change the air, and that speedily, not in an opinion to be safe from God's stroke, but in obedience to his will, who would have us to preserve our lives by all lawful means, in the time of danger. And a principal ground of all this, is that commandment of our Saviour; Matth. 10.23. If they persecute you in one City, fly into another, and the special command unto Eliiah in the time of famine, 1. King. 17. Gen 12. Gen. 20. and the Lords manifest approbation of Abraham's flying then, comforting him, and taking his part against Kings. If it be demanded, but may Ministers fly in the plague-time, and leave their people. Answ. That Ministers may fly in time of danger. Without doubt they may, if it be Gods will to preserve themselves for the greater good of the Church, whereas, if they should harden themselves, and stay amongst the infected, there were apparent danger of being cut off, and so to be prevented of doing further good in the Church. 2. By using lawful mean in times of sickness. Esay 38.21. Secondly, in the time of sickness, keeping thyself warm, and taking such things, as whereby thou mayest be freed from the matter of thy disease, and by God's blessing be restored. Thus Hez●chiah that was sick unto the death, is bidden to take a ●umpe of dry figs, and lay it upon the boil. 3. To defend ourselves with our best force. Thirdly, being set upon by wicked men, or by the enemy, defending ourselves with our best forces. 4. By using lawful recreation. Fourthly, by using lawful recreation at lawful times, by some extraordinary motion of the body, or otherwise cheering our minds and spirits, with the use of pleasant pastimes, that are in themselves indifferent. Such is shooting, of which m●ntion is made in the holy Scriptures; ●. Sam. 1.18. He bade them teach the children of Israel to shoot, as it is written in the book of Jasher: And Music, Nehem. 7.67. judges 14 9 unto which, many were brought up, and propounding of riddles and the like. But here is no toleration for gaming merely for gain, which in stead of recreating distempereth the mind and body, and is commonly accompanied with many foul sins. To preserve another man's life. 1. By almsdeeds. job 3 9 For the life of another man. This is preserved; 1. By alms deeds, where necessity doth require: for thus job saith, that he had not seen any perish for want of clothing, etc. and some there are in this danger continually, unless they be relieved, and he that seethe it, and hath, wherewithal to help them, but doth not, if they perish, is guilty of their death. 2. To help in time of danger. 1. King. 18.13. 2. By rescuing and helping a man in any danger, as Obadiah hide the Prophets of the Lord in caves, to save them from Ahab, and jezabel, in time of persecution. 3 By patience and meekness. 3. By patience and meekness, preventing quarrels, and bloodshed, that doth otherwise often times follow. The parts of this gentleness, and meekness, are: 1. Soft answers; when any means be used to provoke us: Prou. 15.1. for, a soft answer putteth away strife. David's fury was calmed, when Abigail came unto him with gentle and pleasing words: and without doubt, servants and children might escape many cruel blows, if they would frame their tongues to this soft answering. 2. A stayed temper of affections whereby we are not suddenly moved, and for trifling matters, neither do we keep our anger, as hath been showed already; Be slow to anger, and let not the sun go down upon thy wrath: for thus is this dangerous sin prevented, which for want of this stayed temper, many do commonly run into. 3. A disposition always to interpret such things, as are done against us, in the best sense that we can: as it is noted to be the property of love; It thinketh not evil: 1 Cor. 13.5. for by a misconstruction, men are often provoked causelessly to sin against their own souls, or when small matters are aggravated, and accounted greater. 4. A love of peace, and seeking it, with all men, as much as may be, according to the precept; As much as in you lieth, Ro● 12.8. have peace with all men: And again; Dost thou desire to live long, and to see good days, refrain thy tongue from evil, Psal. 34.12. and thy lips that they speak no guile, cease to do evil, learn to do well, seek peace and ensue it. 5. Lastly, a mind content, for the love of peace sometimes to departed with a man's right, as Abram the uncle, Gen. 13. Math. 17. gave Lot his nephew, his choice, being content that part, which he left; and Christ, when he had proved, that he was not to pay tribute, or poll money, did notwithstanding pay it being demanded. By interring, and timely bringing to the burial, dead bodies of Christian people, or others, which being unburied would be noisome, and prejudicial to the lives of the living, Wherefore Abraham provideth a place to bury Sarah in. But this taxeth not the hanging up of parricides, or other notorious murderers in chains, without burial, who are unworthy of the honour of Christian burial. And this duty doth more properly belong to the fift Commandment. 1 Pet. 2.2. Ro. 10.14. Now, as there is a spiritual murdering as well as a corporal, so there are duties to be done to preserve the spiritual life, and first to preserve thine own, thou art bound to desire the sincere milk of the word, as S. Peter saith, that thou mayst grow thereby, 1 Pet. 2.2. Rom. 10.14. attend the preaching hereof, whereby faith may be wrought and confirmed, and that with all diligence, as it is to be preached in season, and out of season: thou must hide the word in thy heart by serious meditation, as David did, Psal 119.11. Cor. 3.16. and let it dwell plenteously in thee, pray continually for grace, and reverently receive the Sacraments, and unto all these join obedience; be doers of the word, and not hearers only deceiving yourselves. If any of these things be neglected, jam. 1.22. thy soul cannot live, thou destroyest thyself everlastingly. To preserve the life of the soul. To preserve thy neighbours spiritual life. 1. If thou be a minister, teach, exhort, rebuke, use all meekness, discretion, and diligence in doctrine and life to keep in the right way, to bring in such as are out, to strengthen the weak, to comfort the faint-hearted, to curb the unruly, to inform the ignorant, and erroneous, and to further the sanctification, & salvation of all. 2. If thou be'st a judge, a ruler, or a magistrate in executing justice, seek not only in regard of temporal punishments, to make men afraid of sinning but much more, because they shall thus damn and destroy their own souls, commend an honest and devout course of life, both by word, and example: so as S. Paul saith to Timothy, thou mayst save both thyself and many others. 3. If thou be father, or mother, master or private governor, teach and season youth in good things betimes, command them with Abraham to walk in the way of the Lord, instruct them in the grounds of religion, out of the holy Scriptures, even in their childhood, with Timothy's grandmother, chastise them duly when they sin against God, as Ely did not, and in all things be an example of holiness unto them, bringing them to the public place of God's worship, and praying earnestly for them with Elchana, and Hannah, and thus thou shalt dedicate them with Samuel to the LORD, and well provide for the salvation of their souls. Heb. 3.13. Levit. 19.27. 4. If thou be a private person, exhort such as are backward, and provoke unto love and good works, reprove such as offend, and suffer them not to sin; such as are forward in goodness, encourage with the Kingly Prophet, who saith, I was glud, when they said, Psal. 1 22. 1 Cor. 100L let us go up to the house of the Lord, and by no means lay any stumbling-blocke, before thy brother, by which he should fall and perish, and thus many private persons to their great joy save the souls of others, whilst others careless of these duties, like Cain, have murderous minds, and say; am I my brother's keeper? Quest. 94. What is the seaventh Commandment? Answ. Thou shalt not commit Adultery. Quest. 95. What is here forbidden? Answ. First all outward unclean actions of Adultery, Fornication, etc. Secondly, all filthy and unclean speeches, songs, and Books and Ballads of this sort. Thirdly, all incontinent thoughts and lusts of the heart. Fourthly, whatsoever is an occasion of uncleanness, as surfeiting, drunkenness and idleness, etc. Mat. 5.28. Explanat. The sin here forbidden, is not only the act of Adultery, but whatsoever is any way against chastity or soberness, either in deed, in word or in thought, directly or indirectly, as a means of sinning here against: For thus large our Saviour showeth the extent of this Commandment to be; where he saith; Whosoever looketh upon a woman to lust after her hath committed adultery with her in his heart; stretchihg this commandment to the very thoughts, and the means of such wicked thoughts, a wandering eye Gen: 19.18. First therefore this commandment is broken by actions of every kind, whether by beastiality, Levit. 18.23. or by unnatural lust, Rom. 1.26.27 and so foul an evil is this, as that the Lord hath done more against it, even in the view of the world, then against any other sin, sweeping away even whole Kingdoms with fire and brimstone from Heaven, not sparing any of that impure people, and continuing the memorial of his judgement unto this day, by the dead sea, which is there, by the apples outwardly fair, having nothing within them but smoke, and by the general desolation of the Country, void of every living creature. Deut. 22.22. Or the act of uncleanness is committed with a man, or woman married, or betrothed, and this is adultery which is also so foul, as that the punishment appointed is death. If any man be found lying with a woman married to a man, than they shall dye, even both twain, to wit, the man that lay with the wife, 23. and the wife. If a maa be betrothed to an husband, and a man lie with her: then shall ye bring them both out to the gates of the City, and shall stone them with stones to death. And good reason that adultery should be thus puninished; because it is an abominable sin diverse ways. Against adultery. 1. It is a breach of a most sacred covenant made before God, and the congregation of his people in most solemn manner: yea, it is a breach of promise made with God, for the strange that is the whorish woman, Pro. 2.17▪ is said to forget the covenant of her God. 2. It is the greatest disgrace to a family that may be, the mother being a whore, the children bastards, and through the curse of God, following hereupon, the father being likewise and whoremaster, according to that which Job calleth for, as just against himself. job. 31.9.10. If my heart hath been deceived by a woman, etc. let my wife grind unto other men, and let another bow down upon her. For this is commonly seen, where the husband is naught, the wife is given over to be such also. And the children begotten of such, beside that the Lord esteemeth them as base, Deut. 23.1. excluding them from bearing office in the congregation, to the tenth generation, do commonly follow the steps of their adulterous parents, a family is made of a chaste household, and a Church of God, as it ought to be a very brothel house and stews, loathsome to God, and to all good men. 3. It is an intolerable wrong to the husband, to be thus abused; in that he nourisheth, bringeth up, and provideth for as for his own, the bastard brood of lewd knaves, and thus adultery is greater than any theft, because a man is hereby rob of his whole estate, defrauded of his chiefest worldly treasure, and prevented of his greatest comfort here, through the want of genuine true-begotten children, these bastards being suggested in their stead. And therefore, as murder hath been and is daily miraculously discovered, that it may be accordingly punished, so did the Lord appoint a miraculous way for the detection of adultery, that it might not escape unpunished: viz. holy water, which the woman suspected should drink, that should cause her thigh to rot, Numb 5.12. Sed non ego credulus illis. and her belly to swell: and there is a certain precious stone as some report, at this day, which being laid upon a woman sleeping, maketh known whether she hath been false to her husband. Boem. How odious this sin is, appeareth by the punishments appointed by men, led only by the light of nature: some adjudging the Adulteress to be punished, with the cutting off of her nose; and the adulterer, with a thousand stripes, as the Egyptians: some allowing to kill such, as were taken in adultery instantly, as Solon: Hackluit. p. 561. Munst. Cosmog. some adjudging that the adulteress should cut the throat of the adulterer, and the next kinsman to him should cut her throar, as a people dwelling southward from the Indians: and some stoning them both to death, as the Turks. Nabuchadnezzar hearing that one Acab and Zedechiah, jews, had committed this wickedness with two married women broiled them to death, upon a gridiron. Pet. Mart. in 2 Sam pag. 241. Zaleucus, a Lawgiver of the Locrians appointed both their eyes to be put out, & when his own son was taken in adultery, rather than the Law should be broken, he spared one of his son's eyes, and caused one of his own to be put out. And yet more to show how abominable it is to natural reason, when Cabades King of the Persians made a Law to tolerate it, his subjects took it so heinously, that they would not suffer him any longer to reign over them. Not only men, but other creatures, led by the instinct of nature, without reason, do in their kind hate adultery. The Elephant will not endure it in his female, and it is reported, Topsel Histor. of Beasts. that a certain Elephant seeing another man lying with his mistress in the absence of his master, slew them both: and the like is said to have been done at Rome, whom also being slain, the Elephant covered up and shown them both to his master at his coming home: and another time, when a man had murdered his wife and married another, his Elephant leading her upon a time to the place, where the first wife was buried, opened the ground with his trunk, & shown her the dead body. Wherefore whosoever thou art that bearest the name of a Christian, abhor to commit this wickedness so foul, and so much detested even by heathen menand by the very bruit beast: assure thyself, that how secret soever it be, God beholdeth it, and if not here, yet hereafter he will open it, to thine eternal confusion. Against fornication. Or, the act of uncleanness is committed with a single woman, by a single man; for if either be married, it is adultery, but this is fornication: the punishment of this sin, of old, was to be enforced to marry her that was deflowered, and to pay her father fifty shekels of silver: Deut▪ 22.29. and if her father refused to give her to wife unto him, he was to pay money, according to the dowry of virgins. Exod. 22.17. And straightly hath the Lord charged, saying, Deut. 23 17. Vers. 18. There shall not be an whore of the daughters of Israel, nor a whore-keeper of the sons of Jsrael. And in the verse following, a whore is compared unto a dog; for, ●hou shalt not bring, saith the Lord, the hire of an whore, nor the price of a dog into the house of the Lord. This sin is next unto adultery, and so placed every where in the Scriptures, both because it is next unto it in foulness before God, & such, as that whosoever falleth into the one, never maketh conscience of the other. Many ways is this a most detestable sin. 1. Because indignity is hereby offered unto Christ, the member of Christ being thus made the member of an harlot: 1 Cor: 6 14.15. for, Know ye not, saith the Apostle, that your bodies are the members of Christ? shall I then take the member of Christ, and make it the member of an harlot? God forbidden. Know ye not that he which coupleth himself to an harlot, is one body. 2. Because that by no sin is the body so much wronged, as by this uncleanness, wherefore the same Apostle proceedeth, and saith, Every sin that a man committeth, is without the body, Vers. 18. but he that committeth fornication, sinneth against his own body. That is, actually cutting off himself from Christ hereby, and dissolving the covenant with his God. For the Lord hath vouchsafed to join us that believe unto himself in marriage; now by other sins, we offend greatly this our dearest love, and are blemished, and made loathsome unto him, so as that he is at the point of cutting us off: but by fornication, either spiritual, which is with Idols; or corporal, a man cutteth himself off from God. 3. Because, that by fornication, the Spirit of God, the Spirit of all comfort, is wronged, and that extremely, being thrust out of his own house and temple: for, your body, Vers. 19 as it followeth in the same chapter, is the Temple of the holy Ghost, bought for a price, and is not your own. All which being put together, or any one of which showeth this sin to be abominable to all Christians, that are not of feared consciences, and altogether without feeling of God's grace towards them. Gen. 38. And it is to be noted, that whatsoever difference hath been put, betwixt the punishment of this and adultery, yet it appeareth even before Moses his Law, this sin was death: for when Thamar, judah's daughter in law, had played the harlot, judah hearing of it commanded that she should be brought forth, and be burnt to death. Gal. 5.19. And amongst the Turks, they are punished with eighty stripes: and how slightly soever these sins of fornication and adultery be passed over amongst men in these miserable times, there is a greater punishment than a thousand bodily deaths expressly threatened heereagainst, viz eternal death: for he that doth these things, saith S. Paul, shall never enter into the Kingdom of Heaven. Gen. 6. Secondly, this ranketh them with men of the old world, who are said to have taken wives of all that they liked; that is, by brutish and inordinate coming together with them, before they took them, and with uncircumcised Shechem, who first deflowered Dinah, and then would have married her, Gen. 34. but he smarted for it, he and all the men of the City being slain therefore. Thirdly, this is a continual heart-smart, and grief unto them, even when they behold that, which otherwise would be one of their greatest worldly comforts, viz. their firstborn; or any other in what number soever, being the fruit of the body; whom, when they behold, they behold their sin: and if contrariwise it be a joy, as it is to many, woe is unto them, the guilt of their sin is yet upon them. Against Incest. Or, the Act of uncleanness is committed with a near kinswoman, viz. the Aunt, the Sister, or the Wife's Sister, etc. and this is Incest, Leu 20.10.11 whether it be in marriage, or out of marriage, and so heinous is this, that death is appointed for a punishment hereof. 1. Cor. 5.1 When Saint Paul heard, that one among the Corinthians had taken his Father's wife, he detested it, as abominable, and so abominable, as that the like was not heard of among the Gentles, and ceaseth not, till he had caused him to be excommunicated and cast out of the Church of God's people. How is it a sin of Incest, in a man to marry his brother's wife, whereas the jews were commanded to raise up seed to their childesse brethren? how shall these two Laws be reconciled? The law against Incest is general, binding all people of all countries, Answ. and perpetual for ever: the law of the brothers taking the brother's wife wanting issue, was a special exception to this law, peculiar to the Israelites, and to last, but for a time, whilst there was a special reckoning made of the first borne, and of his seed, still continuing him, as it were alive, thus typifying the first borne amongst many brethren, who without having any seed further raised up unto him, doth himself remain alive for ever. Wherefore in no case may the like now be tolerated, for it is a foul sin. Polygamy. Or the act of uncleanness is with a second wife, in the time of the first: for, howsoever it may seem, that there is no direct law against this, and because the most holy Patriarches had many wives, that it is no sin, to have more wives together: yet now certainly it is no less sin than Adultery in continual practice, to take a second wife, Le●it. 18.18. during the life of the first. For first there is a direct Law against it, made by God himself; Thou shalt not take unto a wife her sister during her life; which may also be read, one wife unto another, that is a second, whilst the first is living: Otherwise, it might be lawful, the wife being dead, to marry her sister, which is against all equity of these laws. For, whatsoever woman becometh any way thy sister, Levit. 18.11.16, thou mayst not marry, if she be but the daughter of thy father's wife, begotten by thy father, or thy brother's wife; and the reason is, because she is thy sister; only such an one as is called sister, but is not, viz. the daughter of thy father's wife, begotten by another husband, mayst thou marry. But thy wife's sister is thy sister, and therefore it is unlawful to marry her, though thy wife be dead; whence it followeth, that this law must be understood, as being against Bigamy, which is, having two wives together, though they be not sisters, but strangers one to the other. 2. The first institution is against it, God making but one man, and one woman; and why did he make but one, saith Malachy, because he sought a godly seed. 3. There is no express and positive toleration throughout all the book of God, for having more wives together, than one, Malac. 2 15. but much to the contrary, They twain (saith Christ) shall be one flesh, Matth. 19.5. 1. Cor. 7.1. not three, or more. And, To avoid fornication, saith Paul, let every man have his own wife, and every woman her own husband, not wives or husbands. And Lamech is branded to be the first that had two wives. Object. It is not a toleration, when Abraham doth hearken to Sarahs' voice, willing him to go in, to his maid Hagar and when she being with child by him, hath an Angel sent to comfort her, in regard of that she went withal? And when Nathan telleth David, that the Lord had given him saul's wives and concubines: And when jacob obtained so much favour, in the midst of his wives and concubines? Sol. It seemeth to have been a secret and implicit toleration to them in particular, and so for others of those times: but what is that to us under the new Testament? The Lord, who made the Law, can dispense with his Law, as it pleaseth him, for ends best known to himself. Though it were no sin in Abraham, taking Hagar upon his wife's motion, Socrat. lib. 4. cap. 26. yet it was a sin in the Emperor Talentinian to take justina, upon the commendations of his wife Seuera and to make a law, to tolerate it in others. Though it were no sin in jacob to take four wives and concubines, yet it was a sin in the Emperor Charles the Great. Whence it appeareth, how gross the impudence of the Pope is, who hath taken upon him to dispense with these sins, as with incest, in Emanuel King of Portugal, who married two sisters; and Katherine Queen of England, had two brethren; and Ferdinand. King of Naples, married his aunt, by the dispensation of Pope Alexander the sixth; and Pope Martin the fifth, gave leave for a man to marry with his own sister. The same may be said of fornication and whoredom, the Popes of Rome do generally tolerate it, taking tribute of the stews. Lastly, there is an act of uncleanness committed without a companion, namely, by wilful pollution; yea, and sometime by casual arising from voluntary foregoing occasions. 1. Cor. 15.34. Secondly, this commandment is broken by unclean and filthy speeches; Evil speeches corrupt good manners. Corrupt talk is a sign of a filthy and corrupt mind, which is within. And good reason is there, that if poisonous drugs be forbidden to be kept in the house, that the sign should be forbidden to be hanged up also: if stews, and whoredom be forbidden, that the signs and allurements should be forbidden also. Yea filthy words are expresely forbidden; Ephes. 5.3.11. Let not fornication, or uncleanness be once named amongst you, as it becometh Saints: and it is a shame to speak of the things, that are done of them in secret. If thou wilt be merry therefore, make not mirth by filthy talking, or reading: for this is scurrilous and sensual, beseeming men given over to brutish uncleanness, without all commemoration of the account to be made at the resurrection. Matth 5.28. Thirdly, this Commandment is broken by unchaste thoughts and desires of the heart; for he that looketh upon a woman to lust after her hath committed adultery already with her in his heart. These desires and lusts do sometime exceed, for that they are not motions vanishing away again, but continuing the trouble, and disquiet of the mind, 1. Cor. 7.9. and this is called a burning in lust; It is better to marry, then to burn. Lust, and fleshly desires in any measure, are members upon earth, that must be mortified, even as fornication and adultery itself: according to that precept; Mortify your members, Col. 3.5. which are upon earth, fornication, uncleanness, inordinate affections, and evil concupiscence. Fourthly, this Commandment is broken by entering upon any degree of uncleanness, or unnecessary occasions and provocasions hereunto. For as every link of a chain is a part of the chain, and every scale of the ladder, a part of the ladder; so every step to adultery, and every link to this chain, is a part hereof, and so is it for the means inducing, and drawing unto it. Gal. 5.19. Here then are first to be censured wantonness either in men or women: it is one of the fruits of the flesh reckoned up with others, against which it is threatened, that they which do such things, shall not inherit the kingdom of heaven. Now this is partly in the eye, when it wandreth here and there in light manner, being used as a window to let in vanity, Esay 3.16. such were the eyes of the daughters of jerusalem, who are said to have wand'ring eyes; and these are called by Saint Peter, 2. Pet. 2.14. Eye● full of adultery: it is partly also in the apparel, when the hair is over curiously broided, or curled, when the attire is overcostly, or the apparel light and vain, as is intimated by Saint Paul to Timothy and partly in the gesture and carriage, 1 Tim. 2.9. which indeed is the principal wantonness, when as thus there shall be any allurement to adulterous acts: these gestures are to be seen in the whorish woman, in the book of Proverbs, she is lightfooted, now here, now there, familiarly kissing, and full of smooth, and flattering speeches. Pro. 7.12.13.14. Wherefore let all, that hate adultery, abstain from every of these degrees, and not by any otherwise considering of them, labour in their judgement to make them tolerable, but weighing them, as accidents or inducements of adultery, let them fly them, as adultery itself. Against idleness. Secondly, to live in ease and idleness, is here to be reproou●d: for it is a true saying, Otia si tollas, periere Cupidinis arcus; Take away idleness, and prevent wantonness. 2, Same 11. David may be an example, who paid dear for the experience, which he bought of the mischief coming by idleness: Numb. 25 1. 1. Tim. 5.12. and the Israelites, who being idle in Shittim, fell to adultery with the daughters of Moab: and the young widows, that wax wanton against Christ, are noted to be idle goers above, from house to house. 3. Surfeiting, and drunkenness are to be approved, Drunkenness. as degrees and occasions of uncleanness. Amongst the Sodomites there was fullness of bread, Ezech. 16.49. and abundance of idleness, and from hence it followed, that they committed the abomination of uncleanness. Experience showeth this daily, that uncleanness is the usual companion of drunkenness. Ephes. 5. ●4. It is very true, Sine Cerere & Baccho frig●t Venus; Use meats, and drinks temperately, and there will be no such heat of venery. 4 Being present at obscene and filthy stageplayss; namely, such wherein the way and manner of uncleanness is acted, and so taught to the spectators: against which, there is an express precept: Obscene pictures. 2. Thes. 5.22. Let not adultery, or fornication, be once named amongst you, neither filthiness, nor foolish talking. Fiftly, to have obscene and filthy pictures, and much more to make such, whereby filthiness or wantonness is represented: contrary to which it is commanded, Abstain from all appearance of evil. Sixthly, to dance lascivious and wanton dances, men and women together. Some dancing indeed hath been approved among Saints, as when Goliath was overcome, the daughters of jerusalem danced, and played upon instruments in praising God, and so did: Miriam and the women long before, and David danced before the Ark. Mark. 6.22. But to dance, as some men and women do in these times, in amorous sort kissing, and dallying, and using wanton gestures towards one another, cannot be without sin, for here is plainly the wantonness before censured, as a fruit of the flesh, and an offering of themselves to further temptations. The daughter of Herodias danced before Herod and others, perhaps not so wantonly, as some do now adays; yet this john Baptists head. Munst. Cosmog. lib 3. pag 739. One Ludovicus an Archbishop, of whom you may read in Munster's cosmography, whilst he was together with others present at this vanity, they were all destroyed by the did cost house falling down upon them. Lastly, for women to gad, and wander over much abroad, to meetings of vain, and light persons, and in the twilight: for this is a great show of levity, and of an unstaid mind: the harlot is also set forth by this, that she walked in the twilight, stayed mind: the harlot is also set forth by this, that she walked in the twilight, in the evening, Prou 7.9 11. when the night began to grow black and dark: and to be such, as whose feet cannot abide in the house Let Dinah the daughter of ●arob, be an example to take warning by, who going abroad to see the country, was taken by Shechem, and deflowered: and the daughters of Shiloh, Gen. 34. judg. 21.32. who going out to dance, were taken by the men of benjamin. Quest. 96. What is here commanded? Answ. To live in temperance, chastity, and soberness, and so to labour to keep my body holy, and pure, as a temple of the holy Ghost. 1. Cor 6.19.20. Explan. Having showed the sin, the virtue to be embraced followeth, which is to keep as the soul, and mind, so the body, and members pure, and holy, without any adulterous spot, and stain of uncleanness; and the reason is yielded by the Apostle; Your bodies are not your own, ye are bought with a price, and your bodies are the temples of the holy Ghost. If a man hath an house of his own, he may use it, as he thinks good; but if the palace of some noble person, or Prince be committed to his keeping, to which that great person doth usually resort, he dareth not let it lie slovenly, or unclean: no more will a Christian man, or woman, his body, but keep it pure for the great person of God's Spirit, who doth daily come to him, as to his palace and temple. Wherefore, when the Apostle would in short deliver, what the will of God is, he saith; This is the will of God, even your sanctification, 1. Thes. 4.3. and that ye should abstain from fornication. And distinguishing men into some married, and some unmarried, he willeth them to be all alike minded for this, seeking by purity to please the lord 1. Cor 7.29. Now that we may the better be preserved thus pure and holy, consider first the parts, and then the means. The parts are modesty, and sobriety. Modesty is a decent and comely carriage of ourselves in all things. 1 Modesty wherein it standeth. job 31.1. First, in the eyes, when they are stayed, and not wand'ring, as the adulterous eyes spoken of before, but as jobs, tied by covenant, and steadfast purpose of not sinning herewith. Secondly, in the countenance, when it is bashful, and not impudent, to express which, maids were vailed in old time. Prou. 7.11. Thirdly, in speech, when it is sparing (for the harlot is a babbler), when it is submiss and low (for the harlot also is loud); and when with the best words, and becoming a modest spirit, in speaking of things shameful in themselves, as is the phrase of the Scripture: Adam knew his wife Euah. 1. Tim. 2.9. Fourthly, in apparel, when it is such as becometh men and women fearing God, not strange to the disguising of the person, as the Courtiers at jerusalem, whose strange apparel the Lord threatneth, Z ph. 1.8. saying: I will visit the Princes, and the King's children, and all such as clothe themselves with strange apparel: not exceeding a man's degree and calling, not light and vain, nor over curious, as the apparel of the daughters of jerusalem, against which it is threatened therefore, That instead of a sweet savour, Esay 3.24. there shall be stink; in stead of a godly, a rent; in stead of dressing of the hair, laidnesse; and instead of a stomacher, a girding with sackcloth, and burning in stead of beauty. 2 Sobriety, wherein it standeth. Luke 21.34. 2. Sobriety is Christianly and temperately to carry ourselves in the use of meats and drinks. First, by avoiding excess, Take heed, least at any time your hearts be oppressed with surfeiting and drunkenness, saith the Lord, and when thou sittest down to eat with a ruler, saith Solomon, if thou be a man given to the appetite, Prou. 23 1. put thy knife to thy throat. Secondly, by honest mirth seasoned with some holy & good speeches, as the feasts were unto which Christ was called, and the eating and drinking together of the first Christians. Luke 14. Acts ● 46. Thirdly, by eating and drinking at fit times, and not still ever, as we are invited by company, or disorderly appetite, for necessity, and not for fashion; for woe be to thee O land (saith the Wise man) when thy Princes ea e in the morning: Eccles. 10.16. Verse 17. Blessed art thou (O land) when thy King eateth in season, for strength, and not unto drunkenness. Fourthly, by a sanctified use of meats and drinks, which is, when prayer and thanksgiving are used before and after them. Meats God hath created to be received with thanksgiving; ●. Tim. 4. ●. 5. for every creature of God is good, and nothing is to be refused, if it be received with thanksgiving; for it is sanctified by the word, and prayer. If these rules of modesty and sobriety be observed out of a conscience of purity, than all acts repugnant unto these will much more be avoided, as being too gross, not only for such as are Christianly, but even civilly modest and sober. The means to be preserved thus pure and holy, are either general belonging to all, or special, some for married persons, some for the unmarried. The general preservatives are: 1. To consider the near union betwixt God and us, Ephes. 5.30. Preseruatiue● general. so great is his love, as that he hath married us to himself, insomuch as that he is our husband, and we are his spouse, and as there is good reason, he is most jealous over us, and cannot endure any impurity in us, if there be, he doth in the very instant of uncleanness cast us off, as the members of an harlot. 2. To consider, that God is holy and pure, and the Devil an unclean spirit, unto whom he is joined in fellowship, that sinneth by uncleanness. job 31.1. 2. Cor. 7.10. Thirdly, to tie and bind ourselves by covenant and vows from the occasions, which as sparkles of fire do light upon the tinder of our corrupt nature, as job; I have made a covenant with mine eyes, why then should I think on a maid? otherwise, where is that Christian care of not si●ning, of which Paul speaketh? What care? 1. The special preservatives of single persons are: First, 2. Cor. 9 ●. 7. Preseruatives for single persons. to beat down the body, and bring it into subjection, as the Apostle did: to be abstemious, especially from such meats and drinks as inflate and lift up the body, and provoke to fleshliness; and in case of fleshly motions to pray hearty for grace against them, as also did the same Apostle. Secondly, 2. Cor. 1●. to abstain from the company of a woman in private, and alone, and in the dark, Gen. 39 as joseph with all speed went out from the presence of his mistress, who in this case tempted him. Thirdly, if notwithstanding these means thou canst not contain, but art troubled with fleshly motions, then fly to God's ordinance, which is the last remedy for single persons, 1. Cor. 7.1, according to the doctrine of S. Paul: To avoid fornication, l●t ●u●●y m●n have his own wif●, and every woman h●r own husband. This is the rule of God's spirit, therefore, whereas in some sinister respect, many young gallants in these times, very incontinent, yet will not marry, but rather burn in lust, or wallow in the mire of uncleanness with harlots, because they are younger brethren, or their parents be living, and the inheritance is not yet come unto them, so that they cannot marry so richly, or because they will not be tied to a wife, and the cares attending marriage. These, I say, do plainly show, that they are not scholars of the Lords school, but of the Devils, the master of uncleanness. And whereas the Romanists do seek to prevent men of this means, by orders of Priesthood and Monkery, binding them by vows here-from, how incontinent soever their minds be: it showeth plainly, that they are nor like Catholic Christians, 1. Tim. 4. r. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Taught of God, but of the Devil, to whom it is proper to teach the doctrine of forbidding to marry, as Saint Paul showeth. The special preservatives for married persons are; 1. To dwell together, and not separate, as some do; The husband must dwell with his wife, 1. Helps of purity in married persons. 1. Pet. 3.7. as a man of understanding Sometime it falleth out, that they must necessarily be separated for a time, as when the necessity of wars doth call hereunto. Now there is danger, as we may see in the wife of Vriah, but the Lord calling then to this separate living, we must take it as a calling in special manner to continency, for that time: in cases unnecessary, it is an advantage giving against our chastity to the common adversary. 2. To follow that rule of the Apostle, Let the husband give unto the wife due benevolence, 1. Cor. 17.3. and likewise the wife unto the husband: and as he further expresseth, to carry themselves so towards one another, as those whose bodies are not in their own power, but mutually in one another's power. 1. Cor. 7.5. 3. To contain at times of extraordinary devotion, by mutual consent, according as Paul also teacheth; Defraud not one another, except it be by consent for a time that ye may give yourselves to fasting and prayer. 4. When women love to be at home, and their delight is in their huswifrie, as the virtuous wife is described in the Proverbs; Prou. 30. ●. Tim 5.14. and Saint Paul chargeth, saying, Let younger women marry, and bear children, and govern the house. 5. When the man esteemeth best of his own wife, above all other women, covering her infirmities by love, and the wife doth likewise of her husband, and therefore they delight most in the company of one another. Quest. 97. Which is the eighth Commandment? Answ. Thou shalt not steal. Quest. 98. What is here forbidden? Answ, All stealing: which is first by violent, or secret taking away that which is our neighbours. 2. By oppression and tyranny in the rich towards the po●re. 3 By deceit, in buying and selling. 4. By using an unlawful trade or way of gain. 5 By prodigality, for thus do men rob their children and posterity. Deut. 22.29. Exod. 22.1. Explan. The sin against this, I say, is all stealing, that is unjust going about to diminish the goods, or estate of another man, any manner of way. Unjust, I say, because sometime men do enter upon, and take away the goods & estates of other men without theft, viz. when they do it justly, either being specially commanded by God, as the Israelites spoiled the Egyptians, and took away the inheritances of the Canaanites; or when men being deputed by God, upon due consideration, do take away men's goods and lands, as forfeited by the law, or any part of them, as a mulct, or punishment for some offence justly laid upon them: the Lord himself is the Author hereof, where he appointeth, as a punishment to the fornicator, the payment of fifty shekels of silver, and to the thief, of making restitution fourfold: and it seemeth that the punishment of blasphemy, besides death, was also the forfeiture of a man's estate, for that Naboth, 1. King. 21. against whom it was pretended, was thus punished. 1. Kind. Of Robbery and theft. To steal then, is unjustly to take away any thing from our neighbour. First, by robbery, or theft, either with violence, or in secret it is the highest and first degree of sinning against this Law. The punishment of this sin, was appointed to be a fourfold restitution, if he had stolen a sheep and had killed it; a fivefold, Exod. 22 1. Verse 4. if he had stolen an ox and killed it, and double, if the beast stolen were yet alive: not that the sin was thus expiated and done away; but for that, without this restitution, it eould not be done away, according to the maxim in Divinity; Non remittitur peccatum, nisi restituatur ablatum; The sin is not forgiven, unless the thing taken away be restored: Luc. 19.8. Which Zacheus being converted, knew well enough, and therefore saith, If I have taken from any man by forged cavillation, I restore it fourfold. I say yet, that the sin is not thus done away, because as a common punishment of sin, 1 Cor. 6 10. it is threatened, that neither thiefs, nor covetous, nor drunkards, shall inherit the kingdom of heaven. Whereas thiefs and robbers are felons amongst us, and punished with death it is done upon good reason: because without this aggravation of punishment, no man should possess his own in peace, the base sorr of our Nation, being through idleness, and want of constraint unto labour, so prone to filching and robbing. But alas, were it not much better to take a stricter course for the employment of such idle men, at home or abroad, then to send such troops of able and vigorous bodies to make literam longam, for pilfering? Though they have nothing to restore; yet we have mines to dig, and many other public works, and may have more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides Bridewell. This is my poor iudgemedt concerning these poor offenders. What is to be thought of taking the spoil of the enemy, and of going against a Nation to conquer & subdue it, To take spoil of the enemy. whether is not this a great robbery? If it be upon just cause that wars are made and spoils be tak●n, it is no robbery, but a just revenge of God, viz if the nation thus spoilt, hath in former times notoriously wronged, and infested them without restitution, if it hath broken covenants solemenly made, etc. for in the like cases the Egyptians were justly spoilt, and the Amalekites, by David and his men. But if wars be made out of malice, or through vainglory, out of unsatiable desire of reigning fare and wide, and getting together abundance of riches, it is a great practice of robbery. As one Diomed●s an Arch-pyrate answered unto great Alexa●der, Navel. gen. 57 being challenged for robbing and infesting the Seas: What is that to thee who infestest, the whole world, but because I do it with a little Navy, and thou with a great one, I am called a thief, but thou an Emperor? A poor man's stealing. What if a poor man, driven through necessity, stealeth to warm, to , or to feed himself, having none other means of relief? Howsoever he be driven this is stealing, and a head sin here, although these circumstances do somewhat extenuate and lessen it: whence it is said, Prou. 6.30. Men do not despise a thief when he stealeth to satisfy his soul, because he is hungry: but it is added, If he be found, he shall restore sevenfold, Verse 31. or give all the substance of his house, that is manifold, according to the first Law, or be sold for a servant. Wherefore take heed of the least theft, thou that art poor and needy, if thou canst, then work and take pains honestly for thy living; if thou be'st not able, with Lazarus rather lie and dye at the gates of the rich, than steal, and so mayst thou be recompensed with him in heaven; otherwise, thou takest the way to hell. And for young dissolute persons that will rob to maintain their riot, they shall assuredly pay dear therefore with shameful ends, being hanged like dogs, and which is worst of all, unless they duly repent with eternal most horrible pains, for a little pleasure in riot, mixed also with dread and fear. 2. The second kind of theft is oppression, and wronging without recompense making, Oppression of many sons. 1 Kind. and this is a fare stretching sin, a monster with many heads. 1. In Kings and Princes, when as tyrannically they exact upon their poor subjects, taking unreasonably of them for their own pleasure. The Lord made this an occasion of the people's revolt from Rehoboam, when without all mercy he threatened, saying: 1 King. 12.11. My least part shall be bigger than my father's loins whereas my father did burden you with a grievous yoke, I will make your burden more heavy. 2. In the Officers of Kings and Princes, which extort from the people more than they are by their Lords commanded, even to the private enriching of themselves. This was the Publicans sin, who were the Officers of the Romans, the Lords of the world, and therefore were odious amongst all people, and therefore called Publicans and sinners. When they came to john's Baptism, desirous to know what they should do, this was commanded them as their main duty; Require no more than that which is appointed unto you, Luke 3: 13. as if failing in this, they were guilty of so notorious a sin, as that whatsoever else they did, they could not escape God's wrath to come. 3 Kind. 3. In noble men and great persons, which take away the lands or commons of meaner persons, or enforce them to sell, for fear of their displeasure, at an under-reckoning. This was Ahabs' sin against Naboth, King. 22. and so felonious a robbery, as that God arraigned him, and condemned him to lose his blood, as Naboth had done. If any now adays do the like, as God knows there be many, though he murder not directly that he may possess, yet if he abuseth his power to the wronging of the poor, or meaner persons, he is a robber by oppression, & may look for his punishment threatened in this case. Hos. 5.20. The Princes of judah are like those that remove the bound●, therefore will I pour out mine anger upon them like water, that is, without any stay, or let. 4 Kind. 4. In rich men, that take advantage of the poor man's necessity, through which he is constrained to sell lands, or goods, not giving to the worth for them. Against this, as a fore oppression, the God of Israel gave a Law to his people, saying; Le●it. 25.14. If thou sel●est aught unto thy neighbour, or buyest of him, thou shalt not oppress, but according to the number of the years from the Iubile●, thou shalt buy of thy neighbour if there be many years increasing the price, etc. But this law, or the equity hereof is little regarded now adays, even amongst such, as take themselves to be God's people, every man almost every where being only for himself. 5 K●nde. 5. In judges, and justicers, or any other Ministers of justice, or Subordinates' under them, which have their hands open to receive bribes, and then they are ready to work on any side, Esa 1.23. Verse 24. Their Pr●ices are rebellious, saith the Lord, and the companions of thiefs, every one loveth gifts and followeth after rewards. Therefore I will ease me of mine adversaries and avenge me of mine enemies. I would to God, that this were ever before the eyes of every corrupt judge and justicer, and of every griping unconscionable Lawyer, and pilling officer in every Court, that such are companions of thiefs, and Gods grievous enemies. 6 Kind. In such as toward dear seasons hoard up their corn, and the like, in Forestalling of Markets, regrators, and Engrossers, which are so set upon their own private gain, as that they endeavour by all these means, to enhance the price, to the utter undoing of the poor. These are thiefs of the Commonwealth also they are accursed; Prou. 11. 2●. He ●hat withdraweth the corn, the people will curse him, but blessing shall be upon the head of him that selleth corn. Many bitter cries be daily sent up against such Cormorants, by the Lords poor people, & curses uttered, which shall not be in vain. 7. In such as take pledges of the poor, 7 Kind. which they cannot spare, but to their great hindrance and hurt, and such as restore not the pledge; for the Lord hath forbidden to take thy neighbour's garment to pledge when he hath no more, or at the least, Exod. 12. 2●. Deut. 24.6. to restore it yet the evening when it serveth to cover him: also, No man shall take the upper or the neither millstone to pledge. And for restoring any pledge taken, it is a property of him that shall live and not dye; Ezech. 18.7. He hath restored the pledge to his debtor, whereas he that hath not restored, shall dye. A fearful doom against many misers in these times, that without all conscience, take advantage against poor men, when lands being laid to pledge by mortgage, are forfeited, the poor man not being able to redeem it: for in this case, thou must give the full price as it is wortb; otherwise, look how many pledges thou keepest, so many witnesses dost thou keep to testify thy oppression against thee at the latter day. 8. In such as let lands or moneys, 8 Kind Oppression in letting lands. setting them upon the rack, and not so as the hirer, by God's ordinary blessing, may be saved harmless, doing his best endeavour, this is called a biting and devouring of our neighbour. For these let are both so alike as I take it, as that they may well be ioned together, according to that law, which, if it be rightly applied, belongeth equally to them both; Deut: 23 18. Thou shalt not give to bitting to thy brother, either money, meat, or any thing, that is put to usury, or biting: so that, if there be any way that the wicked heart of man hath devised to oppress by, in letting any thing it is a breach of this law, and a devouring oppression. Wherefore let both the caterpiller-like usurer, and the unconscionable Landlord apply the threatenings of the Law, wheresoever they find them, as well to the one as to the other, being both deep plunged alike into the same damnation. It is the sin of this nation to oppress both these ways, and no doubt but the Lord hath some great judgement to punish it, and such is the blindness of the Usurer, oppressing with his money, as that he cryeth out upon the Landlord, and of the rent-racker oppressing with his land, as that he cryeth out upon the Usurer, and neither of them see into their own sin, to turn therefrom. It is the practice of too many in our nation to oppress this way, no conscience being used, but as a man can by most cunning devices procure his own greatest gain. Wherefore repent, and let neighbourly love bear rule, which is the fulfilling of the Law. Let nothing to the hindrance but to the benefit of the hirer: be content with a moderate gain, so shalt thou show love and have love, which through unconscionableness is waxed cold all over this our world. 9 Kind. 9 In such as sell upon trust, come or ware, the buyer wanting ready money, which take more than a just price therefore, without all reason. Is this the love wherewith thou lovest thy neighbour as thyself? Is this an helping hand reached out unto him in his need? It is a reaching of him a knife to cut his throat, when he asketh thee bread; a treading him down into the water with thy feet, when he craveth thy hand to help him out. Wherefore either sell not upon trust at all, and so deny altogether to do the office of love, or else sell for an indifferent gain, even when thou trustest. 10 Kind. Against Bankrupts. 10. In such as feign themselves bankrupt, to deceive their creditors, bringing them thus to compound for their debts, sometime at five shillings in the pound, sometime at less. He is a wicked man that borroweth and payeth not again. Their credit is rupt, that is, broken before God and man. Under the colour of poverty, they enrich themselves with other men's goods; and rob the poor indeed. 11. In such as hire labourers to do their work, 11 Kind. To deny labourers hire. Deut. 24 14. but either defer to pay their hire, or deny some part of it. Against this the Lord hath commanded, saying, Thou shalt not oppress an hired servant. Thou shalt give him his hire for the day, neither shall the Sun go down upon it, lest he cry against thee unto the Lord, and it be sin unto thee. So that this is an oppression, and a crying oppression, to put off the poor labourer by delays, who hath present need of his wages, but much more, if any part be withheld from him. This is a sin making so loud a cry, as that it ascendeth up into the ears of the Lord of hosts for revenge, as S. james showeth. jam. 5.4. The greatest men are most guilty of this, who abound here, but if they had none other sins, they shall be stripped even for this, of all comfort, and every penny detained from the poor, shall be a fearful testimony against them at the day of judgement. 12 Kind. In such as having wronged his neighbour any way, though unwittingly, yet if coming to the knowledge of the wrong done, he shall refuse to make any recompense, the fault being only his: as when cattles break into a man's corn, being sufficiently fenced on his part that oweth the corn, if he shall demand recompense and show his loss, it is oppression not to make recompense in some reasonable manner, but much more if he in his own knowledge could not but conceive before of this loss like to come to his neighbour. 13 Kind. The thirteenth kind of theft, is fraud and deceit in buying, and selling, and this is alike threatened as oppression; Let no man oppress or defraud his broeher in any matter, 1 Thes. 4.6. for God is the avenger of all such things. Deceit is practised diverse ways. Deut. 25.13.14. First, by false weights and measures, or by some device, giving less than measure, this is an abomination to the Lord. For, Thou shalt not have, saith God, in thy bag two manner of weights, a great and small, neither shalt thou have in thy house diverse measures, a great, and a small. For all that do such things, Verse 16. and all that do unrighteously, are abomination to the Lord thy God, Let them look to it therefore, that have two kinds of weights and measures, one to buy, and another to sell by, their practice is abominable. Amos 8.4. Secondly, by mixtures of base things, and such as be nought or little worth with things of price, and so selling all together, as if all were best. This was the sin of the Israelites, cormorants, against whom the Prophet inveigheth, saying; Hear this O ye that swallow up the poor, that ye may make the needy of the land to fail, Verse 6. saying, when will the new month be gone, that we may sell corn etc. and sell thr refuse of the wheat? And this is the sin of many tradesmen, corne-maisters and hop-maisters, and of such as deal in every commodity in these days, strange are their devices to make things, that are sold by weight heavier, and to stretch such things as are sold by measure, and to make the greatest gain of base corn or other necessaries, wines, and the like, which are too many to be named. I think that no age did ever come near this our age for this deceit, wherein there are so many Zachensses unconuerted, taking away from one another by forged cavillation; God grant that they may speedily repent as he did, for their own comfort and salvation. Thirdly, by setting a fair gloss upon things to be sold, that the buyer may think it fare more precious than indeed it is, and pay for it accordingly. Thus they sin by theft that sophisticate any wares, or use false lighrs and slights, or overreach the buyer by outwardly placing that which is goodly, and hiding the base and little worth. This is a colon able deceit to circumvent the simple, but they that use it, shall be taken in their own craft. Fourthly, by setting forth the thing to be sold, by extolling speeches, though it be unworthy. This is so common, as that many who are accounted honest men, do fall into this dissimulation also, and prove themselves stealers. Fiftly, by factions, when as two or three compact together, that when one is selling the other shall come and bid him such a price to deceive him that intendeth to buy indeed. By these and the like devices fetched from hell, whilst they think, that they deceive others, and advantage themselves, they do greatly deceive their own souls, losing eternal life, for the base gains appertaining to this life; Luke 9.25. For what shall it profit a man to win the whole world, and to lose his own soul? The fourth kind of theft is the practice of unlawful Arts and means to get riches; as judiciary Astrology, whereby it shall be undertaken to judge of particular future events, the Black Art, whereby the devil is consulted with, to find out things lost, and Palmistry, whereby it is pretended to tell fortunes by beholding the hand. Howsoever it may, and doth oftentimes fall out to be true, which is thus foretold, yet these Arts are to be condemned, as for the open, or secret compact betwixt the practizers, and the devil, and the presumption, entering upon the search of God's secrets, and so climbing, as it were, into his chair of Omniscience: so for that they are altogether vain and unprofitable to such, as make use hereof, no danger being the more prevented; and if things lost be recovered, the loss being no whit the less notwithstanding, but fare greater, because God is lost for the devil, who thus discovereth things lost, and getteth souls. Again, to make a trade of gaming to gain hereby, because men are hindered hereby, and many undone in their outward estate. Moreover, to make paintings for women's faces, disguising, and monstrous attires, uncivil and immodest apparel, and many other things, which serve merely to set forth pride and vanity, and to sell these things, it is an unjust gain for the blazons of sin. Lastly, to keep stews, or whores to gain hereby, is to tolerate this wickedness for yearly pension of money, raked out of these sinks (as the Pope doth), as it is an intolerable abuse against the seventh Commandment, so it is the most odious theft against this Commandment of all others. Against prodigality. The fifth kind of theft is by prodigality, and riotous wasting that, which God hath lent unto a man, to provide herewith for wife and children, and to pay every man his. For our goods in this world are not our own to use as we list, but committed to our dispensation: that we should honestly and soberly use them to such ends, as God hath appointed: as a servant therefore having received money of his master, to be laid out to such, and such uses, if he shall spend it upon his own pleasure, is a thief to his master: so he, that having the goods of this world, more, or less, at the hands of the Lord, to the end, that he may live comfortably hereupon, own nothing to any man, and provide for his own, if God permits; if contrariwise he shall waste, and consume them amongst harlots, and drunken companions, and gamesters, he is a thief to the great Lord of all, 1. Tim. 5.8. and a worse thief, as S. Paul calleth him, than many an infidel. He robbeth and depriveth his own bowels, his children, his own flesh, his wife (O savage, and inhuman) of all means of maintenance, and leaveth them helpless, exposed to hunger and cold, and poverty. Quest. 99 Is not this Commandment broken any other way? Answ. Yes, covetousness in heart, is also a great sin against it, and unmercifulness; and lastly, robbing of God in things dedicate, in Tithes and offerings. Explan. These sins are not put off to the last place, because the least, for they are most heinous, but because they deserve a distinct consideration by themselves, as being rather against God, then against man. Covetousness is an unsatiable most eager desire of having more, carrying a man on, to the obtaining of worldly gain, through any means, though unconscionable and wicked. Matth. 6.25. 1. Tim. 6.10. For, first it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a desire of having more, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a love of money, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a superlative manner, so as that the mind is taken up night and day with worldly cares, and devices to get the things of the world, there being an over great distracting fear of wanting these things, according to the word used by Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not careful. This very desire of the world is covetousness, and the root of all evil, this is the serving of Mammon, so as that the man that hath it, Matth. 6.24. 1. john 2.15. cannot serve God; for he that thus loveth the world, the love of the Father is not in him. Secondly, I add, carrying a man on to the obtaining of worldly gain, through any means, because hereby covetousness doth express itself before men, and when any man is come to this, without conscience of right and wrong, james 114.15. 1. Tim. 6 9 Luke 21.34. to get what he can, his sin is perfected, nothing remaineth now for him, but as a just reward, death and damnation, the drowning of his soul in perdition, for this foolish admiring the dust of the earth, and adoring the wedge of gold, and that that day should come upon him unawares, wherein he shall be sent into the torments of God's enemies. If any man's heart therefore be oppressed with worldly cares, choking the seed of God's word, hindering from heavenly meditations, and devout prayer, though there be no means of wicked gain outwardly used, yet it is a covetous heart, a server of Mammon, and an hater of God, but this is only betwixt God, and a man's own conscience. Again, if any man seeketh gain by oppression, by deceit, by unreasonable sparing, when he ought to spend, he uttereth himself for covetous, before men also. And this is the right understanding of covetousness, whence it appeareth, how foully they err, that account him covetous, who is only frugal, and desirous to keep within the compass of his estate in his expenses. There may be a covetous heart in the sight of God indeed, but that is not seen to thee, and therefore if thou judgest, if thou shalt take him for covetous, thou sinnest by taking upon thee God's office. Contrary to which is that precept of the Apostle; judge nothing before the time, 1. Cor. 4.5. till the Lord come who will lighten things, that are hid in darkness, and make the counsels of the heart manifest. Woe is to them; that condemn the righteous, and a double woe then is to them, that delighting in riot themselves, do pass their sentence upon men of more sober and stayed minds, taxing them as covetous, because they will not drink, and spend superfluously at the alehouse, nor entertain lavish and riotous idle-packs, good fellows, as they call them, in their houses. Vnmercifulnes is a benumbedness of Christian love, hardening him that is affected herewith; so, as that he will not bestow any thing where apparent necessity doth require. And this is a kind of false dealing against God, for a man's own private commodity, which he taketh so heinously, as that he maketh such hard hearted miser's examples of his vengeance, Matth 25. even for this adjudging them to hell sire with the devil and his angels. For the Lord cometh in the person of the poor, which are poor indeed, that is impotent of body, and unable to help themselves, or necessarily by God's hand cast into poverty and want, and what thou deniest unto such, thou deniest unto the Lord, from whom thou receivest all, and unto whom thou owest all, who will also require at the last day, saying; I was hungry and thou didst not feed me, naked, and thou didst not me, sick, and in prison, and thou visitedst me not. 3 Against sacrilege. Lastly, robbing of God, which is called sacrilege, is in things dedicate, when they are taken away, and in tithes and offerings, when they are unjustly paid, and without conscience of the right. For as the Lord hath forbidden stealing from men, so, and much more strictly hath he forbidden stealing from himself, and appointed more precisely the duties to be paid to his Ministers in his stead. Now that we may say something of this sin, to move the consciences of all such, as make conscience of any stealing, it shall first be showed, Tithes due by Gods Law. that tithes are due by God's Law under the new Testament: secondly, wherein it is offended about the payment of tithes: and thirdly, how God is rob in things dedicate. Arg. 1 Levit. 27.30. 1. That tithes are due even in these days, appeareth, from direct Scripture; All the tithes of the seed of the ground, and of the fruit of the trees are the Lords, they are wholly to the Lord he saith not, shall be, or let them be, as Origen hath well observed of other ceremonial Laws, which were to last but for a time, as of the Passover, This shall be a Law or an ordinance unto thee: and so of other ceremonies. But as it is said of the seventh day, it is the Lords Sabbath so of tithes, Exod 12.24. they are the Lords. Whence ariseth this sound reason. That which is the Lords peculiarly, & perpetually, & not by any new ordination for a time, that is to be paid always, without all difference of times of the old and new Testament: but such are tithes, they are the Lords, & not made so by any such ordination, therefore they are to be paid even under the new Testament also. It cannot be maintained, that tithes are ceremonial, or appurtenances of the Leviticall Priesthood: for God, though he gave them to the Levites, yet did he not first found them in that incorporation: but only transferred his own right to that Order of Priesthood quousque, so long as it should endure, and after the ceasing of that Priesthood, the same right descended, as it were, by entail to the succeeding Ministry of the Gospel. In a word; Tithes were due to the Leviticall Ministers, not as Leviticall, but as Ministers; and so are successively due to the Evangelicall Pastors, as Pastors, and not formally as Evangelicall. And if per impossibile, the Gospel could cease, yet should not tithes cease, but be rendered to whatsoever Ministry could be feigned to succeed in place thereof. 2. This appeareth further by Scripture, 1. Cor. 9.14. concluding the Arg. 2 same by consequence; It is ordained (saith the Apostle) that they should live of the Gospel, that preach the Gospel: even as they did live of the Altar, that did wait at the Altar. Whence I reason thus, That is due now, and to be paid under the Gospel, without the payment of which, the preachers cannot be maintained, according to God's ordinance: but such are Tithes, God having ordained them only, and not other means: for if none other means can be showed to have been ordained by God, to maintain preachers, than tithes only are of his ordinance. Therefore tithes are due now in these days of the Gospel. 3. This appeareth further, because that, as unto Aaron, Arg. 3 and unto men after his order, tithes were to be paid, so they were paid unto Melchisedeck, after whose order is Christ, in whose name, and representing whose person, are the ministers of the Gospel: according to the Apostles reasoning to the Hebrews; Here men receive tithes, that die, Heb. 7.8. and there he is said to have received tithes, that liveth for ever etc. Hence I reason thus: That which is Christ's due, as he is a means of God's blessing unto the people, that is the due of his ministers serving in the same office: but tithes are Christ's due, seeing they were Melchisedec's, even as they were due to the Priests after Aaron, because due to Aaron, and they are Christ's and Melchisedec's, as they were a means of blessing; for, Eonomine, in this respect Abraham is noted to have paid tithes to Melchisedeck, when he met him, and blessed him. Therefore they are due to the Ministers of the Gospel. And to such as will understand, the Apostle Paul is most plain for tithes: Let him that is instructed, make him that hath instructed him, partaker of all his goods. Call 6.6. What, must he make his goods common unto him, that he may use any of them as himself? none will grant this, I am sure. Must he only give him some small matter, as an alms at his discretion? Ah forced construction, to make part of all, some gratuity only out of the money. Thus there remaineth no way else to make him partaker of all thy goods, but by the due paying of thy tithes from all sorts of thy increased goods, namely, which arise from thy Corn, from thy Fruit, from thy Cattles, etc. which are called, all thy goods. Arg. 4 Gen. 14. Gen. 28.22. A fourth argument may be taken, from the custom of the Church of God in all ages. Abel and Cain acknowledge something due to the Lord, when they bring unto him part of their increase. Abraham more particularly payeth the tithe of all. jacob voweth to give the tenth to the Lord. Under the new Testament, there was a community of things amongst Christians for 200. years, according to Tertullian, which being dissolved by Vrlan, Bishop of Rome, tithes came again into use, according to Origin, Cyprian, and Gregory, long before the Laterane Counsel, by which the Popes of Rome maketh them ceremonial, took advantage of impropriations for their own gain. Who so would be further instructed herein, may read the learned Treatises, written of this subject by Doctor Carlion, now Bishop of Chichester, by Master Roberts, Minister of Norwich and others. It is to be renounced therefore, as an error, to hold, that tithes are not now due by God's law, and the Ministry should live upon the benevolence of people, as Wickliff, being deceived in his judgement, did. It is not enough to say, it was a ceremony, and so belonged only to the time of the Law: for though a figure might be found herein (as Athanasin, hath observed, ● an Hebrew letter expressing ten, setting forth the first letter of jesus), yet it was not merely ceremonial, as other things, that had no further use, but to prefigure jesus, this being a maintenance for God's ministers, such, as he hath ordained always to be in his Church, though not after the same order, yet such (as hath been showed) as unto which tithes are also paid. 2 The right paying of tithes. It followeth now therefore, that I show the manner of paying tithes rightly, in all such, as would live by rule, and keep a good conscience. Levit. 37, 31. First, they are to be paid without diminution, either when they are paid in kind, or a price is given for them. If any man among the Israelites would buy his tithes, he must add a fifth part to the price, if he payeth it in kind, it must not be changed, giving a worse for a better, for if it be changed, then both it, and that, for which it is changed, Levit. 27.10. shall be holy, he shall forfeit both. Contrary to which, is the corrupt manner now adays, wherein for the most part, either the worst, or least, is paid for tithe, or less money than the tithe is worth, it being a common reckoning of worldlings, that the tithe is not so much worth, as one of the nine parts. And yet this is one of the least abuses, if we consider the customs, by which, in stead of giving a fifth part more, only a fifth, or fourth part is paid six pence, for a tithe worth two shillings and six pence, or a penny, or three halfpences, for that which is worth a shilling, or more: and he thinketh, that he dealeth honestly with God, that doth thus. But let any man indifferently consider this Law, and he shall find, that no such custom ought to be amongst men fearing God, although God's Minister, for quites sake, be content to accept of it, and no more hath been paid a long time; for the thing, and not the custom is to be regarded, if thou wilt go by the rule of God's Law, which can only order thy going aright. Levit. 27.30. Secondly, tithes are to be paid yearly every year, of the increase of corn, of cattle, of fruit, etc. for, All the tithe of the Land, both of the seed of the ground, and of the fruit of the trees, is the Lords, and every tithe of bullock and sheep, etc. Deut 14.22. Numb. 18 21. Thou shalt give the tithe of all, year by year. For I have given, saith the Lord, all the tenths of Israel, unto the children of Levi for an inheritance: and the reason is added, for their service about the Tabernacle. Deut. 14.24. Now, whereas it seemeth to be put in the man's power, so that he duly pay his tithes, to impart hereof unto the poor, and to eat and drink, and be merry herewith, he and his family: because the Lord saith; If the way be too long for thee, thou shalt put it into money and carry it, and when thou comest at the place, which the Lord shall choose, thou shalt bestow the money, for whatsoever thine heart desireth, &c And again, whereas it may seem, that it was sufficient to do thus once in the three years, because it is said, Deut. 14 28. At the end of the three years, thou shalt bring forth the tithe of all thine increase the same year, etc. We must for the right understanding hereof, have recourse to the original law, by which, as hath been showed, the tithes are appointed for an inheritance to the sons of Levi, they dedicating the tenth of them unto God: now, if they were their inheritance, than no private man could have any power, in the disposing of them, more than the Levite had power over the land given to any other tribe for inheritance. I take it therefore, that the man thus appointed, to bring his tithe in money, had not any part of the worth of it in his power, to dispose, but putting more hereunto, as was provided, a fifth part, or more, according to God's blessing upon him, he had power in this, to make provision, and to eat and drink hereof, and rejoice before the Lord, Deut 16.16. and to impart of it to the needy. For thrice in a year did the Lord appoint feasts, and willed them, not to come to his house empty, but to bring every man according to God's blessing upon him, a gift of his hand, to feast therewithal. And for the tithe of the third year, I take it, that the Law hath none other meaning, then hath been said, viz. that out of the abundance of God's blessing, as some thing should be taken to feast withal at the Lords house, so privately the Levit and poor should be refreshed herewith at home. Some hold, that the tithe of the third year was a tithe arising out of the nine parts for charitable uses, which question I need not debate any further having been large in this point. Mal. 3.8. Thirdly, touching things dedicate to an holy use, if any man shall presume to take them, and turn them to a private use, he stealeth from, and robbeth God, according to that challenge made by the Prophet, saying: Ye have rob me, and yet say, Wherein have we rob thee? In tithes and offerings. And the same Law maketh things dedicate sacred also, and such, as it is a robbing of God, to take them from the Church. Levit. 27.28. For, Every thing (saith the Lord) separate from common use, whether it be man or beast, or land, is most holy to the Lord, it may not be sold, nor redeemed. And it is destruction to a man, saith Solomon, to devour that, which is sanctified, and after the vows to inquire. What is to be thought then of Impropriations, whereby both glebe and tithes of many towns, are taken into the hands of mere Lay men, some small Vicarage or pension being allotted to the Minister? I cannot with beating of my brains device how to excuse these usurpers from sacrilege, or robbing of God, and therefore many thrive thereafter that have them. True it is, that the first authors hereof, have the heaviest answer to make, as being directly guilty of this sin, but this is no excuse, even for such as have purchased impropriations, knowing the very glebe lands to be dedicated to God, and by gift voluntarily, but irrevocably made holy, and that Tithes, as in themselves, holy by original institution, which if they were unknown, the case were otherwise. They therefore that sin lest this way, offend first by consent unto their predecessors, Church-robbers: for if thou didst not think it lawful to buy and sell these things, & to alienate them from holy uses, wouldst thou meddle with buying them in the same manner? Secondly, they offend, by impoverishing the Ministers of God's Word, to their great discouragement, taking their things, unto whom they ought to communicate their own things. Thirdly, by usurping the Minister's duty, unto whom, as it properly belongeth to Minister about the holy things, so to possess things hallowed and dedicated, for which it may be said unto them, as the spirits said unto the Conjurers, Jesus I know, Acts 19.13. and Paul: but who are ye? Fourthly, they offend by oppression, taking the tithes of the people for nothing, hiring for small pension some simple cheap Sir john, under whom the people perish for want of knowledge. What is to be done then by such as have these things left them for inheritances by their parents, and want all other means of living? In my opinion, their safest way for clearing and unclogging their consciences, is either to dedicate themselves unto God, if they can by studious endeavour attain to any sufficiency, that they may be worthy of a Ministers living, and for hereafter leave it to the Church: or if they be unapt to learning, fell it at some indifferent rate to some sufficient Minister, that may, and will not only for his own time perform the Pastoral duties, but also entail the tithes in such manner, that all conveyance of them shall be void, other then to a Minister, who shall discharge the Cure. And so it is like, that the Ministers in possession, will still breed up their sons, or other heirs to succeed as well in Officio, as in Beneficio. Nay moreover it is not improbable, that upon such condition imposed, the Ministers possessing thus as purchasers in Lay-fee, and yet being bound to all Church-performances, will be content to convert the Tithes into Church-fee, reserving only the Patronage to themselves and their heirs; and so in process of time the Church may be reinvested in Gods right, throughout many now wronged Parishes in this Kingdom. Deep judgements may perhaps propound other more plausible or passable courses; I have made bold to cast in the mite of my weak understanding, but fervent wish: not so much, I protest, for the enriching any of our profession, as for the restoring God his own, and the disburthening many deteinors of so heavy a load of sin. In this, or any other probable course for restitution, there will, I grant, be to the restorers, some loss of worldly wealth, but it will turn to great gain, viz. of a good Conscience, which will feast thee every day, whereas thou canst not but lose this way still, cleaving to that unjust gain, offensive so many ways, as hath been showed. Oh that God would give power to these words, that they might enter into men's hearts, and never cease speaking there, until they dispose themselves to cease from robbing God, and make some restitution of these holy things, meaner persons doing as hath been said, and the greater which have thousands besides, extending their bounty, restoring freely to the Church, and sparing from many superfluities. What is to be thought of religious houses and lands, which in times past have been given to Friars and Nuns, etc. Of Religious houses. Those cages of unclean birds were deservedly dissolved, both for their own impurities, as also for their original foundation, being out of blind zeal ordained to the maintenance of idle bellies, superstitious Massemongers, and invaders of Tithes, which were due to the local Pastors, and not to the swarms of mongrel Friars. And truly it were to be wished, that the footsteps and memorial of those Church-robbers were abolished, and not still preserved, by exempting Abbey lands from paying any Tithes. The Friars had then some pretences, that they prayed for the people, and sometime preached to them also: but now the Lay men that succeed the Friars in those purloyneries, have no shadow of such pretence, but defraud the Church against all reason, and against law to, as I have cause to think. Now as for the lands and Manors thus bestowed by our devout Ancestors, I do not see that superstition did so unseparably stick to them, that they might not at the suppression have been diverted to some better public use for the Church or Commonwealth, at least some large portion of them. But of all in this kind, most laudable is their work, that have converted any such lands and houses to the maintenance of students in good learning, which may grow up, as profitable plants in the Church of God. Quest. 100 What is here commanded? Answ. To do to all men as I would they should do to me, and by diligent painstaking to get mine own living, in that estate of life, to which it pleaseth God to call me. Matth. 7.12. Explan. Having been so large already in showing the sin, it doth more easily appear, what the duty according to this law is. And this in brief is set down by Christ; To do to all men, as ye would that they should do to you: and that is in the excuting of any office, in buying and selling, in lending and borrowing, and in giving and taking, etc. In executing any office, as of a King, or a judge, or of a justicer, etc. without respecting the person of the rich, or favouring the person of the poor, Levit. 19.5. doing justice betwixt a man and his neighbour, even as thou wouldst have it done unto thee, if thou wert to be judged, and therefore shutting the eyes against kindred in the flesh, acquaintance and greatness, and thy hands against bribes. In doing the office of a steward, or collector of any duties, taking no more than the due. In doing the duty of a master, to allow servants things convenient, of a servant to be faithful in doing service, and every other office, dealing justly, though power be in thy hands, to advantage thyself in doing otherwise. 2. In buying and selling. 2. In buying and selling, thou must do as thou wouldst be done to, not seeking to live out of other men's losses, but selling according to the worth of the thing, and no more, and in buying, giving accordingly, as the Lord hath by Law provided, Levit. 25. 3. To lend freely. 3. In borrowing, and lending to the needy, lending freely, as thou wouldst gladly borrow, if thou wert poor and needy, Luke 6.35. and as is commanded; Lend freely, looking for nothing again: no, not for the thing lent, being but some small sum, which thou canst well spare: and if thou canst gratify any neighbour without thine own hindrance by lending, to do this freely also for love. 2. Kings 4. Again, if any thing be lent for gain, which we call letting, not to exact upon any man, but to cleave to this rule: and if thou borrowest, be careful to pay again, not only at the time appointed, but by continual providence against that time; and if thou hast not otherwise wherewithal, sell such things as thou hast, to satisfy thy creditor, as the poor widow of the Prophet sold her oil. If thou findest aught of thy neighbours, if the owner may be known, thou must restore it as is by law provided: Deut. 22.1.2.3. Thou shalt not see thy brother's Ox, nor his Ass go astray, and withdraw thyself from them, but shalt bring them again to thy brother, and if thou know him not, thou shalt bring them to thy house, until thy brother seeketh after it, and so shalt thou do with all lost things of thy brother. If any thing be committed to thy trust, Exod 22 7.8. Verse 14 15. not by any deceit to beguile thy brother of it, but to deliver it again, when it shall be required. If thou hast hired any thing, and it perish, or be hurt under thy hand, thou must make it good. If thou be'st any way wronged, not to go to law, if by any other means thou mayst be restored, and not for trifles; for we must rather departed from our right in something, especially where the Gospel is scandalised by contentious brabbling among Christians, according to the Apostle; Why rather suffer ye not wrong? 1. Cor. 6.7. why rather sustain ye not harm? And as we read of Abraham, that to avoid contention, yielded unto Lot, being his Nephew, from his right. And if we be constrained to go to law, than not to prosecute matters in malice, seeking the hindrance, but the reformation of our adversary, & recalling him from his error, if it be a criminal cause; and fair recovery of our own right, if it be a Civil cause. 4. In giving and taking, do as thou wouldst be done to, in mercy relieving the poor with clothing, meat and drink, james 1.27. and other comforts, according to his necessity. The pure religion and undefiled before God, is to visit the fatherless and widows in their adversity: So that he which performeth not this duty, having this world's goods, hath no true religion in him: yea, 1. john 3.17. he hath no love of God; for, If any man hath this world's good, and seeing his brother in want, shutteth up his compassion towards him, how dwelleth the love of God in him? yea, he hath no faith; for, james 2.20. faith without works is dead. yea, he hath no sure foundation; for, 1. Tim. 6.17.18. the rich are warned to be rich in good works, to be ready to distribute and communicate, laying up in store for themselves, a good foundation: yea, he hath no conformity with God, as the child of God hath: for, do good, saith the Lord, to them that hate you, Matth. 5.45. that ye may be the children of your father which is in heaven. Now that this duty may be rightly performed, it must be done liberally, according to a man's ability; for, he that soweth liberally, shall reap liberally, and with all cheerfulness, and not grudgingly; 2. Cor 9 6.7. for, God loveth a cheerful giver. And for taking, there must be no more taken than is given, neither must they ask, and receive alms, that are not pressed hereunto by necessity: labour must not be neglected, & an idle, loitering, vagrant life entered upon, for this is to breed a confusion, & to hinder the poor indeed, & to rob the spittle. And thus much of following the rule, which hath been embraced, even amongst the heathen by the law of Nature, Quod tibi non vis fieri, alteri nefeceris: Insomuch. as that Alexander Severus, an heathen Emperor of the Romans, caused it to be written in all open places, and market-places, that it might be continually before the eyes of all people; That which thou wouldst not have done to thee, do not to another man. Rules of obedience to this Commandment. Now, there is further added, as a special means to enable unto this duty: by diligent pains taking, to get mine own living, in that estate of life, to which it pleaseth God to call me. 1. Cor. 7.20. For that we may do the duty of this Law: we must first be in a lawful estate and calling, according to the precept; Let every man abide in the same vocation, wherein he was called: and as a remedy against stealing, and as a means to enable us to give to the needy, it is said, Let him work with his hands, the thing that is good: Ephes. 4.22. so that thy calling must be good and honest, otherwise what thou gainest hereby is stolen, and if thou givest, it is not accepted: it must be profitable to Church, or Commonwealth. Gen. 3 17. Secondly, thou must be diligent herein: for, In the sweat of thy brow (saith the Lord) thou shalt eat of thy bread until thou return to the earth. Diligence was at the first enjoined Adam, when he was set to dress the garden. The Lord himself (though a most omnipotent essence, and pure act) is in continual action, ruling all things; the Angels have wings, to express their diligence and celerity; the Sun, Moon, and Stars, with all the heavenly orbs, are always in motion; and the smallest creatures, the very Bee, and little Pismire, are diligent in their kind, all which teach man diligence in his calling. 1. Tim. 6.6. Thirdly, thou must be content with thy present estate; for, godliness is great gain with contentation. Discontent, besides that it is ingratitude against God, is a ground of all unlawful practices, to gain more, and cooleth, and kills the spirits, from the works of our callings: but contentation stayeth from that, which is unlawful, and putteth life into our honest labours and endeavours. Prou. 21.5. Fourthly, thou must be frugal and thrifty, to save that wherewith the Lord hath blessed thee, not spending it unnecessarily upon vanity, nor losing it through neglect; The thoughts of the diligent do surely bring abundance: so that a man by thrift, having in reasonable sort enough of his own, shall not need to gape after other men's goods, but may have wherewithal to give to others. Psal. 15.4. Lastly, thou must be constant, to perform all thy lawful promises: for, Who shall dwell in the Tabernacle of the most High? he that sweareth to his own hindrance, and changeth not: or, if he maketh any speech, or promise, of doing any thing, to the benefit of another: For, he that boasteth of false liberality, Prou. 25.14. is like clouds, and wind without rain. He bringeth poor men into a vain hope of some benefit to be received, but doth nothing, or he maketh a show before others, as is the manner of many, seeming good and beneficial, and making fair promises; but in deeds lest of all, they shall have reward accordingly. Quest. 100 Which is the ninth Commandment? Answ. Thou shalt not bear false witness against thy neighbour. Quest. 101. What is here forbidden? Answ. All false witness bearing, which is first, falsely accusing, and witnessing against our neighbour before a judge. 2. By slandering and backbiting, and by all readiness to hearken to such false reports. 3 By flattering and soothing any for advantage against the truth. 4 By lying or telling any untruth against our conscience. Explan. In this Commandment, the main intent and scope is, to preserve the good name of our neighbour, and our own credit, and good name: for, by false witnessing and lying, as our neighbour's disparagement is sought, so a man's own is procured. The main sin therefore here, is unjustly, or out of malice to detract from the good name of our neighbour. 1. King. 19 First, I say, unjustly; because sometime a man is so bad and notorious, as that he which should go about to maintain his credit, should endanger himself of the woe to such, as justify the wicked. Of such like it is just and right for a man, according to their deserts, to complain, either before God, as David did of Ahitophel and Doeg, who had most notoriously expressed their malice, and as Eliiah did against the Israelites, who had killed the Prophets, and broken down the altars: Or before men, as Paul doth of false teachers to the Galatians; and so doth Peter and jude giving them disgraceful names, that others might take heed of their company, and being infected by them: or before themselves in public, as Paul calleth the Galatians foolish, Gal. 3.1. and bewitched. And Esay the Israelites, Princes of Sodom, and people of Gomorrah. Or lastly, Levit. 19.17. Matth. 18.17. in private reproving offenders; for, Thou shalt rebuke thy neighbour for his fault, and not suffer him to sin: And if he heareth not thee, tell it to the Church, saith Christ, complain to the Governors of the Church, from whom he may receive due censure. But it is offended in making such complaints upon any, either if it be but upon conjecture, and not apparent certainty, or in doubtful actions, that may have a better construction, or out of malice, or vainglory, seeking by the disgrace of our neighbour, to bring ourselves into credit: or lastly, john 8. being in as great, or greater fault ourselves: for, He that is without sin amongst you, saith Christ, cast the first stone at her. And hypocrite, cast first out the beam which is in thine own eye, and then shalt thou see more clearly, to cast the mote out of thy brother's eye. The sin against this Commandment therefore, is unjustly to detract from the good name of our neighbour, by any means. Deut. 19.17. First, by unjust and false accusations, and witnessing, before any judge: If any doth thus, the Lord provided, That he should by the Judge be done unto, as he had thought to have done unto his brother: and where it is concealed from men, God will be avenged, 2 Kings 22. Unjust accusations. as in Naboths' case, against Ahab and jezabil. This is a double most heinous sin, a most high degree of taking God's name in vain, when in his presence, before his Vicegerent, the false is witnessed, and the height of sin, against this Commandment. Secondly, by accepting of sleighty witness against a man, Devit. 17 6. and the judges proceeding hereupon in sentence of condemnation: for by God's positive law, there must be sufficient witness of two, or three, when Pilate proceeded to judgement against Christ in this case, he made himself as guilty, as the jews that falsely accused him. Levit. 19.16. Rom. 1.30. Thirdly, by slandering and backbiting: for, Thou shalt not walk about with tales, saith the Lord, It is noted, as one of the properties of such, as are given over to a reprobate sense, to be backbiters, and much in complaining against this is the book of the Proverbs. Such are worse than devouring beasts, and fowls, making a prey of men, even whilst they live, whereas others devour only dead things. He that hath an ill name we say is half hanged, the backbiter therefore that raiseth an ill name is half an hangman to his neighbour, poisoning, as with dead Cantharideses, with his venomous tongue, the box of precious ointment, of his neighbour, which is his chief treasure, and with the sharp Razor of his tongue, cutteth his throat, and pierceth his sides, as it were with swords and spears. And yet this is a common practice in these miserable days, out of the same fountain, as to send forth the sweet water of blessing God, so the brackish water of malediction, or speaking evil of our neighbours. But so much as thou falsely detractest from thy brother's good name before men, is detracted from thine before God in heaven, to the razing of it out of the book of life which he hath written. Exod. 13.1. Fourthly, to have a man's ears open to receive false rumours and tales against a neighbour: For, Thou shalt not receive a false tale, saith the Lord. The slanderer is as the thief, he that hearkens to him as the receiver: for if there were not some which delighted to hear, and so did give incouragcement, there would be no carrier of tales. Gal. 6.1. Prou. 11.13. Fiftly, to be long-tongued, and be ready to blaze abroad the infirmities and slips of others: for he that is not carnal, like Jsmael, after the flesh, but spiritual, doth restore such by the spirit of meekness. The man of understanding will keep silence; he is a fool that seeketh thus to disgrace his neighbour: He that is of a faithful heart, concealeth a secret; he is a slanderer that discovereth a secret. Hard surmises. 1 Cor. 4.4. Rom. 2. Sixtly, in the heart to think, and judge ill of our neighbour, without apparent cause, or for some infirmities to pass sentence of judgement against any man: for, judge nothing, saith the Apostle, before the time, when the Lord will lighten things that are hid in darkness. He is made subject hereby to God's judgement that judgeth another man. Vainglory. Seventhly, to be possessed with vainglory and self-love, which is the fountain of all disgrace doing unto our brother: as Eliab David's elder brother, out of an high conceit of himself and of his own valour, made base account of his younger brother David, and extenuated his worth. When a man is puffed up saith S. Paul, hence cometh strife, envy, railings, evil surmisings. 1 Tim 6.4. Prou. 27.2. Wherefore, Let another man praise thee, saith Solomon, and not thine own mouth. Such is the baseness of a proud mind, as that it will build up the own credit, with the ruins of another man's, and varnish itself over with oil pressed from another's credit, even to the utter spoiling and tearing of it in pieces. As he that without conscience seeketh to in rich himself out of another man's goods: so is he whose tongue runneth over the world, to rob his neighbours of their good name, and to make all other men no body, that himself only may be some body, it was a special mark, wherewith the false teachers amongst the Galatians were branded. Against flattery. Eighthly, to flatter and soothe men contrary to the truth for advantage, praising him, that is, or may be beneficial unto thee, or into whom thou desirest to insinuate thyself for thine own benefit, when he is not worthy any such praise, or when the contrary is true of him. As if a man should praise him for liberal, which is vainly prodigal, or covetous, for wise, and understanding in such things, as wherein he hath little or no skill, for devout and holy, when he is negligent of holy duties, and profane, for discreet, when he is Machiavell-like politic, for humble and familiar, when he is base, & degenerous, for ordering himself well in all things, when he doth palpably amiss in many things, and like Gnatho in the Comedy, swearing it to be true, that Thraso saith, how false soever. Flattery is called in hebrew Chalac, signifying either blanaus, swooth, and mollis, soft, because the flatterer useth smooth, and soft speeches; or dividere, to divide, because in flatterers, the tongue is divided from the heart. So that flattery is the framing of the tongue to smooth speeches against the conscience to curry favour with a man, in some worldly respect, or as Augustine hath defined it; Est fallacilaude seductio: A seducing by a deceitful praise. In the new Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sycophancy, from a decree made amongst the Atticks, that they should be punished, that carried figs out of the country, and if any man could detect them, he was appointed a reward, whence it came to pass, that many promooter-like persons accused many, and sometime falsely, pretending to be best commonwealths men, and lovers of the country, but intending their own gain by oppressing others, like most of our Informers, and Catchpoles. Now of flatterers there are four sorts. 1. Some flatter to circumvent others, that they may the more easily affect their malitions projects, as joab dealt with Abner, ask him how he did, or using some such kind speeches unto him, but with his hand smote him, 2 Sam 3.27. that he died; as saul's servants flattered David, commending it as an high favour to be the king's son in law, that he might be entrapped and endangered. 2. Some flatter, by commending beyond all measure, for their own private benefit: of such it is said; Prou. 27.14. He that praiseth his friend with a loud voice, rising early in the morning, it shall be counted for a curse unto him. 3. Some flatter so, as that for the pleasing of some, they care not how they detract from and disgrace others, with whom they are at enmity, or whose discredit, they account their own credit. These are tale-bearing flatterers, whose words as the wiseman hath it, Prou. 26.22. go down into the bowels of the belly. 4. Some flatter by speaking things pleasing, when their duty is to rouse up the sleepy spirits of men, by crying aloud against their sins, thundering out God's judgements due therefore. These sow pillows under men's elbows, Ezech. 13.10. and daub with vntempered mortar, & a storm of God's judgements is threatened both against it and them. Against lying Ninthly, & lastly, this law is broken by lying, which is the speaking of any thing contrary to truth, against a man's knowledge, with an intent to deceive. First, against a man's knowledge, because if unwittingly an untruth be told, it is no lie, and if a truth be told, the person telling it, thinking it false, it is a lie in him, for, mentiri, to lie, is, as some derive it, contra mentemare, to go against a man's mind, and knowledge. Otherwise a man receiving a report from another, and telling it forth, without any fault on his part, should be a liar. Whereas mendacium, a lie, is menda, a fault, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek; quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a flying, because all men naturally fly, and hate liars. Aristotle deriveth it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vituperandus, to be dispraised, and Plato, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sleeping, because he is asleep in sin, that trades in lying. In Hebrew it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity. Psal. 12.2. Again, if a truth be told against the knowledge of the teller, it is a lie, for it is not that which a man speaketh, but the manner how he speaketh that maketh it a lie, according to the description of the Psalmist; They speak deceitfully every man with his neighbour, and speak with a double heart. Lies amongst the ancient have been distinguished into three sorts; Officiosum, perniciosum, iocosum. An officious, a pernicious and a jesting lie. The officious is the telling of an untruth, merely to save a man's own life, or his neighbours, or their goods, or their freedom, and peace without intending any hurt unto another. This kind of lie hath found favourers amongst the ancient. Origen defended it, and Gregory held it to be lawful under the old testament, wherefore he saith that the midwives' lying unto Pharaoh to save the children of the Hebrews were rewarded, God made them houses. The Priscilianists held this to be lawful, and so continued undiscovered in their heresy a long time, wherefore Consentius feigned himself a Briscillianist to discover them, but it is reproved by Augustine; especially upon this reason, if it were lawful to pursue a lie with a lie, than robbery might be pursued with robbery adultery with adultery and one sin with another. This officious lie was the common refuge of holy men in their dangers, of Abraham, of Isaac, of Rebecca, of jaacob, of Rahab, and of jehu, in the hottest of his zeal for God. This hath ever yet been held a sin amongst soundest Divines, who have excused Abraham and jaacob, etc. from being guilty hereof. Abraham, for that she was his Sister, jaacob, for that he said Prophetically, I am thy first borne Esau, and Paul, for that he also said Prophetically, I know him not to be the high Priest, seeing the Priesthood after Aaron's order was at an end in Christ. It is extenuated and lessened indeed, the less it breaketh the rule of love: for this is the main reason why lying is sinful, Eph. 4.25. and unbeseeming a Christian, because we are members one of another, and by lying we deceive and beguile one another, like strangers, yea like enemies. Hence it is that the lies before mentioned, though they be recorded in the Scriptures, yet they are not taxed in those persons, because it was to save life, not to destroy; to fulfil things pleasing unto God, not against his will. 2. The pernicious lie, is the telling of an untruth to deceive, and to hurt a man's neighbour, either for some base gain, or out of malice. This is a common practice amongst tradesmen, and buyers and sellers of all sorts, and amongst Sycophants before spoken of. But it is an essential property of the Devil, and makes them the children of the Devil, at which all should quake and tremble: He is a liar from the beginning, and the Father of lies. He deceived Adam and Euah, joh. 8.44. to the woe of us all, he was a lying spirit in the mouth of the false Prophets of Ahab, and is in the mouth of all such as speak lies. 3. The jesting or sporting lie, is the telling of things not true for the recreation of the hearer, having none other end of morality; or it is to tell untruths, to make a gull of the hearer, or to sport and please a man's self and his own vain glorious humour. Thus jesters make a practice of lying and sinning, whilst they exercise their scurrilous wits, in telling strange inventions of their own which be most false. And the over-witty rakehell's of these times, who devising and spreading false news, account it the best sport to deceive the credulous and simple, they are all liars, and set a work of the Devil: and to be ranked with them are vain travellers and praters, which merely out of vanity because they would say something, set such things as they have seen or heard, upon the tainters, stretching them most palpably beyond all credit, or coining incredible things out of their own mint, that never before saw any light: it is not so with mythologies, riddles, and parables, having good and useful morals; for they are none other but parables, the more plainly and effectually to set forth good things. 2 King 5. Act. 5. And unto these may be added an other kind of lie, which may be called f●cosum, a varnishing or colouring lie, to hide, and cover over some sin after that it hath been committed, as Geheza sought to colour over the matter to Elishah his master, saying, thy servant went no whither, and Ananias and Saphira sought thus to colour over their sacrilege, but it turned to their greater sin. This is to lay a plaster lenitive upon a corrupt sore, making it the worse, and the covering of bad seed with earth, making it to grow the rather. The sin, which was but single before, is thus made double, because the party sinning having thus salved it, hath no further care of being purged by repentance, and amendment, and deludeth justice, so that all means of reformation are taken away. Quest 1 Ought a man therefore being examined of a fault worthy of death, or imprisonment, or other punishment to confess it, if he be guilty? Doubtless he is either to keep silence, and then his answer may be, non tenere, or respondere; or else, if he will answer positively, he must profess his own innocence, or confess his own guilt expressly. Out of a necessary ground joshua exhorteth Achan to confess his theft; My son give glory unto God, and tell the truth: so that, as thou makest conscience of giving God glory, thou must not in this case deny, but confess the truth, whatsoever thou suffer, seeing thou art worthy. Quest. 2 What if a man be called in question for his conscience, and religion, the acknowledgement whereof will bring him in danger unworthily, may he not deny it for his own safety, keeping his heart right before God, seeing he is inquired into, not for the edification of any, but for his own destruction? No; he may not deny it, as he would not be denied by Christ before the Father: for, he that denyeth me before men, saith the Lord, I will deny before my Father which is in Heaven. Math. 10.33. 1 Pet. 3 15. Herein Peter fell grievously, and therefore being converted, he endeavoureth to strengthen others against the like falls, willing them to be ready always to give an answer to every one that asketh you a reason of that hope, that is in you. So that a man must not only not deny with the Priscilianists, his religion, but when like cause is offered in the midst of greatest dangers, with Paul, to confess the main of his belief: as nature bindeth him still notwithstanding in circumstances, & other quiddities, he may be silent for his own safety. Quest. 3 Against equivocations. May not a man by equivocations, or mental reservations blindfold the truth, to save himself from danger? These are devices fetched from hell, and therefore to be avoided by all such, as look for heaven: Equivocating is speaking in words of a double sense, but yet so, as that we would have it taken contrary to the truth of that, concerning which it is questioned. The Devil is the first Author hereof, he deceived our first parents by his equivocations, for which Christ calleth him a liar as hath been showed: for both Dii, Gods had a double sense, there being superi & inferi, such as be called Gods in hell beneath, as in heaven above, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scientes, knowing, which is as well by experience, as by theory, or contemplative understanding. And ever since the Devil hath made equivocating his ordinary phrase of answering such as seek unto him. When julian consulted with his Oracle at Delos, Delphos, & Dodona, being to fight against the Persians: it was answered, Omnes dii decrevimus trophaeos, & spolia Thera, iuxta flwium ducere: All we Gods have decreed to carry the trophies, and spoils by Thera beside, or nigh to the river; Thera being the name of a place in julians' Empire, and the name of a river, that runneth through Assyria, in the Persian Creek, so that the victory being gotten by the enemies, the prophecy was verified, & he deceived by equivocation. In the days of justitian, it was foretold by the Devil, Mundum cum prole periturum, that Mundus, Munst. Cosmog. or the world, with the offspring should perish, insomuch, Theodor. li 3. c 2. all expected an end of the world, but one Mundus with his sons went to the wars, and were slain, thus the Prophecy was fulfilled. Socrat. li. 4. c. 15. In the days of Valens, he foretold that one whose name began with these four Greek Letters θ ε. ο. δ. th'. e. o. d. should reign next, of which sort there were many, which was the occasion of Valens his tyranny against many. And many such like instances more might he given. When Arius presumed thus by equivocation to deceive, he was punished with a miserable, death, voiding out his very bowels upon the stool. And yet this is an ordinary practice amongst jesuites, defending it also from the best examples of Christ & the Apostles. Whereas they do herein most foully blaspheme. For though Christ were misunderstood of the woman of Samaria, touching the water that he spoke of, & by his Disciples touching the temple that he could destroy, & raise up again in 3. days, yet he had no meaning to deceive by thus speaking, but to remove their minds from carnal to spiritual conceits, betwixt which and the jesuites equivocating, there is no more proportion, then betwixt heaven and hell. And the same is to be said of the Apostles, speaking words that might be taken two ways, or in two diverse senses: Mental reservations are such answers, as wherein some clause is reserved in the mind of the answerer, making the answer true, how contrary soever the words are to the truth. For example, it being demanded, Did you not come lately from beyond the seas? he answers, no, though he did, with this mental reservation, to pass into Scotland, Poland, etc. Did you say or hear mass since you came into England? he answers no, when he did, with this mental reservation, I did it not to tell you. O strange device to mock men, and God; this is a degree beyond Beelzehubs' invention, never the like heard of before in any age Be ashamed hereof, even ye firstborn of Satan, ye jesuites, unless ye will take upon you to be tutors to your own father. Quest. 102. What is here commanded? Answ. As much as in us lieth, to preserve the good name of our neighbour, and our onwe good name, stopping our ears against false reports, and suppressing them, and always, whatsoever comes of it speaking the truth. Explan. First, we must: by all lawful means maintain our own credit, and a good name: for, proximus quisque sibi, every man is next to himself, & he that will use that care which he ought, to the preserving of his neighbours good name, doth begin with looking to his own. Yet, I say, that we must do it by lawful means, because there be some that do ambire famam, too earnestly seek after credit and offend hereby. It is unlawfully therefore sought. Math. 6. Unlawful means of fame. First, by hypocrisy, as the pharisees fought the praise of men, by pretending exceeding great godliness, for which they are censured by the Lord, to have their reward: so that if any seek fame, by making a most excellent show that he may be seen, he may indeed get a name before men, but he shall lose it before God. Secondly, by flattery, as Absalon is noted to have flattered the people, using all courtesy towards them, that so he might make a way to the Kingdom: such are some courting Gallants now adays, that use all courtesy towards others, having most proud hearts, and making most lowly shows, these and the like, get the names of most kind Gentlemen, and lowly, when they are proud, and insinuate themselves into men for advantage, by thus setting up their names amongst them. Luc. 6.26. Thirdly, by the neglect of a man's duty, when he ought to oppose himself against men's sins, winking at them, and forbearing to censure them, when his office doth require it, that he may thus have the report of an honest quiet man. After this manner, to seek and to obtain a good name, and to be well spoken of, is to be infamous and vile before God, who hath threatened such, saying; Woe is unto you, when all men speak well of you, for so did they to the false Prophets. Lawful means of fame. The lawful means of getting and maintaining a good name, are, Prou. 10.7. 1. To live well and righteously: for the memory of the just be blessed, but the memorial of the wicked shall not. Whatsoever good parts a man hath, yet if there be any thing scandalous in him, Eccls 10.2. it is a fly in a box of precious ointment, corrupting it all. 2. In all things thou must endeavour to glorify God: for, Such as honour me, 1 Sam. 2.30. saith the Lord, I will honour them: seek to maintain and advance God's fame, and thou shalt be sure of a good name, though thou seemest to be vile before some Michael, as David in dancing before the Ark. Math 7.2. 3. Thou must speak well, as much as thou canst of other men: for it is just with God as thou measurest unto others, so that it should be measured to thee again. 4. If there be any other thing which is honest, which is just, Which is pure, which is worthy of love, which is of good report, Phil. 4.8. If there be any virtue, if there be any praise, think on these things. Our duty towards our neighbours good name. Now for the credit and good name of our neighbour, that we may do our duty aright towards the maintaining hereof. 1. We must congratulate with him for the good report that goeth of him, as S. Paul professeth his joy, for the faith of the Romans, Rom. 1.8. which was published throughout the whole world; and likewise towards other Churches & particular persons. And if we be not likewise affected to the good report that goeth of our neighbour, but do contrariwise repine at it, as though something were hereby detracted from us, as is the manner of many, we are far from maintaining his good name, as our duty requireth. 2. We must speak of the good things in our neighbours, to their praise and commendation: as the Christians at Lystra and Iconium, Act 16.2. 2 Cor. 8. are said to have reported well of Timothy, as Paul commendeth the charity and forwardness of those of Macedonia. 3. We must conceal and hide the infirmities of our neighbour, sparing to speak of them to his disgrace: for, love covereth all trespasses: and bear one another's burden, saith the Apostle, Prou. 10.12. Gal. 6.2. and so fulfil the Law of Christ. Little care of the neighbours good name is in him, that is ready to set abroach his weaknesses 4 If any thing be done by our neighbour that may have a tolerable construction, we must so construe it, and not in the worst sense. This was the charity of the rest of Israel towards the Reubenites and Gadites, on the other side jordan, Ios. 12. which had set up an Altar for a testimonial, they sent first unto them to understand the thing, before that they begin to war upon them: and joseph willing to make the best construction that he could of Mary's being with child, determined secretly to send her away. 5. Against all slanderous tales and reports against our neighbour's credit, to stop our ears, it is commended as a necessary property in such, as be inhabitants of Gods holy mountain, not only not to slander, but not to receive a false tale against his neighbour. And what love is there in such, Psal. 15.3. as be ready to hearken to backbiters, unless it may notoriously or evidently appear to be no slander. Wherefore thou must not only not hearken to such, but reprove them, be angry with them, and make them known, as most odious persons, going about to rob thy neighbour of his principal jewel, more worth than all his substance. Whether a man may praise himself. Whether may a man to preserve his own credit, and to get him a good name, speak of such things, as are praiseworthy in himself, seeing it is forbidden; Let another man praise thee, and not thine own lips. This is to be judged of, according to the fountain from whence it proceedeth, if it cometh from pride and self-love, out of a desire to be famous, and highly thought of, as it is in most, it is to be condemned as pride itself, which maketh a man hateful to God and man: but if it cometh from necessity, because otherwise a man shall be unjustly in disgrace through slanderous tongues, here is a time to seek to maintain his own good name: Thus did Paul justify himself, and extol his own gifts and labours; or else because otherwise some aspersion shall be cast upon God's glory, something slanderous laid upon his servant, being imputed to him, 1 Sam. 11. as if Samuel had not stood forth to justify himself, and to publish his upright dealing in his judge's Office: or lastly, because otherwise sometime even such as are of excellent deserts might remain unknown, and be used as enemies, when there is none else to make them known. Thus Obadiah telleth Elijah to his own praise, that he hide an hundred Prophets of the Lord, 1 King. 18. fifty in a Cave, and fed them with bread and water: And Nehemiah speaketh much of his goodness towards the jews, desiring the Lord to remember him in mercy. Ios. 7. Lastly, the duty here is, in all things to speak the truth, whatsoever cometh of it not be afraid of the faces of the greatest, standing for the truth of the Gospel: not to fear any enmity of man in witnessing the truth for the meanest: not for fear of death or other punishment, to deny the truth of any fact, making us liable hereunto. For thus, as josuah said unto Achan, thou givest glory to God, whatsoever becometh of thee, otherwise thou advancest the Devil the father of lies. Thou art a follower of God, as one of his dear Children; and though thou lose something here, yet thou shalt be rewarded an hundred fold: otherwise, as a bastard and imp of the Devil, thou shalt with him be adjudged to hellfire, Reuel. 22. as is the censure of liars. Quest. 103. Which is the tenth and last Commanmandement? Answ. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his Ox, nor his Ass, nor any thing that is his. Quest. 104. What is here forbidden? Answ. All first motions in the mind unto sin, springing from original sin, though no consent be yielded unto them. Explan. This Commandment as hath been already said, is divided by the Romanists into two, that the two foremost might be reckoned but one: But this, as hath been showed is their sophistry, and against all reason, there being two so distinctly delivered of two arguments, the inward and outward worship of God, here one and the same argument, evil motions and lusts of the mind, and no full distinction in the matter, but only enumeration of diverse objects. Nay to demonstrate that all this is but one commandment, compare Exod. 20.17. with Deut 4.21. and you shall find the order of this enumeraion inverted, in the one the house first named, in the other the wife, which would never have been done, if they had been two different commandments. Thou shalt not covet; that is, thou shalt not have any first motions in thy mind, against that love which thou owest unto thy neighbour, whereby the way may be opened to sin against him in any kind, either through the desire of pleasure, or profit, whether the profit be inheritance, his house or goods, man, maid, cattle, which were alike bought, and sold in those times: all beginnings of sin must be resisted, that the soul may be pure and fit for God's Spirit, to join itself unto. Now, the Lord passeth on here, in reckoning up particular evil motions against our neighbour, and saith nothing of motions against his own Majesty, not that men are not as apt herein to sin against God, neither for that these motions are more excusable; but because as more heinous in any common understanding, they are to be avoided rather, being against him, from whom every good thing, and only good cometh. Psal. 139. The sin against this Law, I say, is, when ill motions of any kind are first in the mind, whether against God, or against man, though no consent be yielded by the minds approbation and liking well of, and thinking to put these motions in execution; for as gross affections and desires make the soul impure in God's sight, so his piercing eyesight beholdeth it if there be any beginnings a far off, and cannot abide them, according to the Psalmist. Rom. 7. Gal 5.17. Here therefore cometh to be censured original sin in us, derived from Adam's sin, viz. the leprosy of our corrupt nature, which is called lust, and concupiscence, the flesh, etc. which is a want of original righteousness and holiness and a proneness to all sin and wickedness. This is daubed up with vntempered mortar, by those of the Roman Church denying it to be any sin but a disease only in nature, as the hereditary stone or gout, whereas the Apostle plainly teacheth even this to be sin, saying; I had not known sin but by the Law, for I had not known lust, except the Law had said, Rom. 7.7. Thou shalt not lust, or covet, by which words it is evident that it is truly a sin, and against this precept: to let pass that of David, Psal. 51. Rom. 4. In sin was I conceived: they are made liable unto death that sinned not, as Adam, that is having no sin but this original. Of this Argument he that pleaseth, may see a large Tractate in my fourfold resolution. job. 14.3. Again, I say, further motions unto sin, springing from original sin, that is, from the flesh, are against this commandment, though no consent be yielded, because if the root be naught, the branches must needs be naught also; Who can draw a clean thing (saith job) out of that which is unclean? there is not one. Springing from original sin, or the flesh in us, I say, because some evil motions are suggested by the Devil, which are not our sins, unless by consenting we make them so. Such motions had our Lord when he was tempted, Math 4. but we must learn of him to resist constantly, lest they by admitting, Motions from Satan known how. become our sins. These diabolical temptations are commonly known, either because they are sudden and come into the mind without any object leading hereunto: or, because they are often, yea, hundreths of times iterated, without intermission, like Ordnances planted to batter down a wall, to the enfeebling of the faculties of mind and body, and weakening of the senses. 3. Or, because they are motions to things horrible to nature, as to murders of others, or of a man's self. Or, because they move to things unpleasing, tedious and irksome: Or, lastly, because they are violent, and enforce almost to the doing of that unto which it is moved. If at any time a man be tempted hereby, to things pleasing to the flesh, as Paul was tempted, when he had that prick in the flesh, the messenger of Satan, to buffet him: 2 Cor, 12 7. And David, when he was stirred up to number the people, or if some outward object be used as a mean to allure, as Euah was alured, by the sight of the goodly fruit, they are not so easy to be distinguished from fleshly motions, which always defile where they come, how lightly soever they pass away again, though this be also denied by the Romanists, calling them, Levicula vitiola, queis renatus contaminari nequit; light pecadilloes wherewith the regenerate cannot be defiled. Lastly, I say, all first motions to include not only original corruption, and first motions hence arising, without joying in them; but much more, if there be joy and delight, though there be no consent in the heart, to put them in practice, it is a sin also here forbidden, such motions only, as are joined with consent, being against other Commandments. So that he, which is pleased in motions arising in the mind, to have such house and goods of another man, or such a woman, being another man's wife, and therefore breaketh out in vain wishes, although he doth not plot and device in his mind, how to attain them, he is a sinner in the highest degree against this Commandment. Mark 7.12. Verse 23. If his thoughts wherein he is delighted be adulterous, he is guilty of adultery; if murderous, of murder, and is defiled hereby, according to that saying of Christ; From within, even out of the heart of man, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness etc. All these evil things come from within, and defile a man. All which serveth to help us to a sight of our own spiritual deformity, whosoever is best amongst us, so that if the Lord should enter into judgement with us, the holiest man were never able to abide it, seeing he hath about him the flesh, the root of bitterness, & often evil motions though he striveth against them, and some taking up the heart with delight, by their pleasing insinuation. And thus the Law doth the office rightly, to conclude all under sin, that we might all depend only upon God's mercy for pardon and salvation. Quest. 105. What is here commanded? Answ. To keep our very hearts and minds free from all evil motions and thoughts, contrary to any of the Laws and Commandments of God. Explan. The duty commanded here, is our through sanctification, not only in deeds, but even in heart and thought also as the Apostle prayeth for the Thessalonians; The very God of peace sanctify you throughout, 1 Thes. 5.23. and I pray God that your spirit, and soul and body, may be kept blameless unto the coming of the Lord jesus Christ. The parts of this are mortification, putting off the old man which is corrupt through deceivable lusts: and vivification, Ephes. 4.24. which is, the putting on of the new man, which after God is created in righteousness, john 3.5. and true holiness. It is otherwise called Regeneration or a New birth without which a man shall never see the Kingdom of Heaven. Now of this new birth there be four degrees or parts. 1. The birth of a pure and holy mind hating sin, and loving the Law, Rom 7.16. Verse 22. Verse 15. this was in David; Lord, how do I love thy Law, and all false ways I utterly abhor, and in Paul, I consent to the Law that is good: and, I delight in the Law of God concerning the inner man, and I hate the thing that I do. 2. Stirring and moving in holy duties, as a living man doth the actions of the living, which a dead carcase cannot do. Psal. 34.12. This stirring of the regenerate, is ceasing to do evil, and learning to do well, doing the duties of piety towards God, and of love towards man. 3. An earnest desire of food, whereby this new life may be maintained: 1 Pet. 2.2. As new borne babes desire the sincere milk of the word that ye may grow thereby. 2 Pet. 3 18. A growing up towards man's estate, in knowledge and holiness, according to S. Peter: Finally brethren grow in grace, and in the knowledge of jesus Christ. Now the Law showeth all this to be done, but helpeth not to the doing, and so leaveth a man destitute of all comfort, that all conceit of righteousness in man might be taken away, his frailty and weakness might be acknowledged, he might despair of his own power and ability, that he might be set a work to seek out of the Law, means of fulfilling the Law, and to become righteous before God. And hitherto of the ten Commandments. Of keeping the Law. MY good child know this, that thou art not able to do these things of thyself, nor to walk in the commandments of God, and to serve him, without his especial grace, etc. Very fitly in this public Catechism, after the setting down of the particulars required by the Law, we are put in mind of our own weakness, and disability to perform those duties in any measure, and therefore we are sent to seek from above, a supernatural assistance, which may fight with our corruptions, and help our infirmities: not that we are thereby advanced in this life, to a total and perfect correspondence to the Legal rigour of these duties, but that we may know, that it is a greater strength, than our own natural abilities, which worketh in us a sound and sincere, though imperfect, obedience in this life, which is the Evangelicall performance of God's Law, achieved partly by us in our weak endeavours through grace, and the rest by supply for us by our Saviour's perfect satisfaction unto the utmost of the Law, as more distinctly appeareth in the Questions following. Quest. 106. Is any man able to keep all these Commandments? Answ. No man upon earth hath, or can ever be able to keep them perfectly, Adam only excepted in the state of innocency, and Christ, who was both God and man. Explan. For clearing hereof, we will deduce these Theses, Thes. 1. Man at the first able to keep the Law. or positions; Man by his first creation, was able to keep the whole Law without sinning: for he was made after God's image, which, as is expressed by the Apostle, is righteousness, and true holiness: Eccles. 7.31. and God, saith Solomon, made man righteous, his heart was full of divine understanding, his will was altogether right, his affections holy, his power absolute to persist, and continue such always. Thes. 2. Man unable to keep the law. Man, as his nature now is, cannot keep the Law of God, neither the whole, nor any parcel thereof; but is altogether corrupt, his understanding darkened, his will crooked, his affections impure, and his best strength, weakness towards the running the race of God's Commandments. job 14 4. And when the best means are offered of being brought into the right way, he is apt to turn them into his own corruption to the increasing thereof, even as the spider turneth all into poison. This corruption of nature is well set forth by job, Who can bring a clean thing out of filthiness? so that man's nature now is filthiness itself: and so fare gone is it herein, as Paul showeth, that speaking hereof in his own person, he saith, Rom. 7.18. In me, that is, in my flesh, dwelleth no good thing. The understanding is so dark, as that, even like as a blind man, borne blind, 1. Cor. 2.14. doth not see any light, neither can he: the natural man perceiveth not the things of God, neither can he. The will is so crooked, as that in all things it is contrary to Gods will, according to that saying, Nitimur in vetitum semper cupimusque negata? We are prone to that which is forbidden us, & we long most for that which is denied us. See an example in the corrupt jews, Ezech. 3.11. unto whom the Lord sending Ezechiel, saith, but they will not hear, neither will they cease. The affections are so impure, as nothing is so good, but he is apt to hate, and impeach it; nothing so vile, but he loveth it, and is wedded unto it: as is showed in the jews, Ezech. 18.29. saying, The way of the Lord is not equal, but of their own ways, they thought most highly. The weakness of the whole man is such, as that he is not able to think a good thought, 2. Cor. 3 5. and as a dead carcase corrupteth of itself, and stinketh more and more: so a natural man increaseth in corruption, till that he becometh most vile, and runneth on to do things even against nature. And lastly, so apt is he to turn the best means into corruption, as that Christ himself is made a stumbling block, he that was given to raise us up to heaven, Sam. 1. is made an occasion of stumbling and falling; the grace of God, which appeareth for our salvation, is turned into wantonness. Man assisted by God's grace, and regenerate, Thes. 3. Man cannot perfectly keep the law. 1 john 3 9 cannot perfectly fulfil the Law, but faileth still in many things. For though a man be now spiritual, and guided by God's Spirit, not to sin, as men natural, according to Saint john: yet the flesh, the old man, corrupt nature is not altogether expelled, but remaining for their humiliation, and the exercise of grace in their spiritual combat, hindereth them from doing perfectly the thing they would, and swayeth them oftentimes to the thing they would not. Even as a very dull scholar, being excellently taught, and much laboured upon by a most skilful Schoolmaster, yet through defects of his nature, is imperfect in his learning, and erreth in exercises of learning, sometime in against Orthography, sometime in false Latin, and sometime in frigid invention, misplacing of words, and using unproper words, until that in continuance of time, he coming to perfect age, all these faults come to be amended. So the scholar taught by God's Spirit, shall at the last, namely, in patria, come to perfection, and be without all error and sin: but through the untowardness of his nature, cannot here in via do any exercise, but there be faults escaping him. 1. john 1.8. james 3.1. Rom. 7.21. Hence it is, that Saint john saith, If we say, that we have no sin, we deceive ourselves, and there is no truth in us: and Saint James; In many things we sinne all: and Paul acknowledged it in himself; When I would do good, evil is present with me. So that both Pelagianisme is to be rejected, that teacheth man to be able, out of the strength of nature, to keep the Law, and semipelagianisme (that is Popery) teaching, that the regenerate are able perfectly to keep it, yea, to do more than it requireth, which they call works of supererrogation. Can no man attain to perfection of righteousness according to the Law? how then is it, that some are said to be perfect, according to that speech of the Apostle; So many as are perfect, let us be thus minded? Perfection is two ways to be understood, either, as it is opposed to imperfections, and wants, Perfection two fold. and this is perfection of degrees, whereby the law is kept without failing in any thing: or, as it is opposed to hypocrisy, and this is perfection of parts, whereby what is outwardly professed, is inwardly embraced; so that, as the outward part maketh a good show, the inward part is also right, and sincere. And thus David, josiah, and others are said to be perfect, and not otherwise: and thus every regenerate man can, and doth in some measure approve himself for perfect, though amidst great weaknesses. Quest. 107. What is the breach of the Law, and the punishment hereof? Answ. It is firm, which if it be but once committed only, and that but in thought, it makes the person committing it, subject to God's eternal curse, which is everlasting death, in hell fire, the torments whereof are unspeakable, without any end or ease. 1. john. 3.4. Rom. 7. Explan. Next unto the consideration of man's weakness towards the Keeping of the Law, cometh to be considered the punishment due unto him therefore. And here first I say, that the breach of the Law is sin: because sin, as Saint john teacheth, is a transgression of the Law: and without the Law, saith Saint Paul sin is dead. And this sin, though it be but one once only committed, yea, but in thought, subiecteth the sinner to the eternal curse of God. For that inbred corruption only, even before it breaketh into action, maketh all men guilty of death, according to that; By the offence of one man, Rom. 5.18. james 2.10. the fall came on all men to condemnation. But much more, if any man observe the whole law, and yet fail in one point, he is guilty of all, as being actually a sinner also. Now the punishment, which is here said to be death, is otherwise called the curse: Deut. 27.26. for, cursed is he, that confirmeth not all the words of the Law to do them. It is called hell fire, damnation, the second death, utter darkness, the worm that never dieth, and fire that never goeth out; the extremity being such, as that it causeth continual weeping, and gnashing of teeth for sorrow, and no one drop of mercy is granted to ease any part of these torments: and all this is not for some long time, but thousand thousands of years, and still as fare from end, as at the first beginning. Quest. 108. Is it not injustice to appoint so great a punishment for every sin, yea, even for the least? Answ. It is very just and right, for the Lord to adjudge the very lest sin to hell fire: because his mark, which is perfect holiness, set upon man in his creation, is removed, and a mark with the devil's brand is made upon the soul of the sinner: for which it is just, that the devil, and not God should now have such a soul. Mark. 7.23. Explan The Lord, which is just in all the ways, and righteous in all his works, cannot be unjust in punishing sin. Therefore this heavy censure against the least sin cannot but be most just: and that this may more plainly appear, we are not to consider of sin, as of an offence merely, whereby a law is broken, but as of a blemish, whereby the soul is stained, and so made unfit to be a citizen of heaven, where only holiness dwelleth, and none unclean thing may enter. This blemish also is so great, as that it is said to defile the whole man, and that with such filthiness, as is most loathsome. Now this being the case of any sinner, is it not just with God to condemn him to the place fit for him, and much more, because he preferreth by sin, Satan's bag, and cognisance before the Lords. Sin worthy of hell fire. Again, every sin is an offence against an infinite majesty, even the smallest, as well as the greatest: for the same God, which hath said. Thou shalt not commit adultery, hath said also, james 2.11. thou shalt not kill. He that hath said, thou shalt not do ill, hath also said, thou shalt not think ill. Now according to the greatness of the person offended, the offence is to be estimated, if it be against a temporal King, it is a temporal death, if against the eternal King, it is eternal death in hell. For it is not with God, as with man, whose laws, if they be broken, yet being of diverse sorts, only such, as concerns the King's person, are reckoned to be against his Majesty, others against this, or that subject only: but the laws of God do all concern his royal person, and any breach is rebellion, as Samuel called the sin of Saul sparing the Amalekites; 1. Sam. 15.23. Rebellions is as the sin of witchcraft and therefore worthy of death and damnation. Quest. 109. If no man can perfectly keep the Law, wherefore then serveth it? The use of the Law. Answ. Of excellent use notwithstanding is the law of God. 1. To humble us, in regard of our miserable estate hereby discovered. 2. To bear rule of good life unto us. 3. To be a Schoolmaster to bring us to Christ. Explan. Seeing the end of the Law, now is not the perfect observing of it in all things, without any fail, that the doer might so be counted worthy to live, which is impossible: it is needful to be considered, to what end it now serveth. Rom. 7.9. And the first is to beat down pride, and to humble the most holy and best men living: For I was once alive, saith the Apostle, without the Law, but when the Commandment came, sin revived: and being more reform by God's grace, seeing what by the Law he ought to do, and what through infirmity he did, Verse 24. he crieth out; O wretched man that I am, who shall deliver me from the body of this death? And as the Apostle, so every man that hath his eyes open to see into the glass of the Law, and thereby his miserable estate, seethe himself so wretched, sin being about him to defile him, the threatenings of the law before him, the flesh behind, still putting him forward to sin, above him the Lord ready to take vengeance on him, and under him hell fire, the bottomless gulf ready to swallow him up with the mouth wide open: as that he cannot but join in an holy despair with the Apostle, and condemn himself for a most unworthy wretched sinner. And being thus humbled, shall he condemn the Law, and cast off all care of obedience, because it requireth so much more, than he can any way perform? Nay, he will the more love it, and admire the perfection of it, saying with the same holy Apostle; The Law is holy, Rom. 7.12.22. and the Commandment is just, and holy, and good; and I delight in the Law of God concerning the inner man. Even as a student in any Art, to the perfection whereof he cannot attain (such be the mysteries thereof,) yet he is the more ravished with the love of it, and striveth hard after the perfect knowledge of it, and never ceaseth. He saith not with Esau, what is this birthright unto me? because he is tied to an hard task hereby: but with Saint Paul, he presseth towards the mark, walking that way of good works, which God hath appointed, using for a rule this holy Law of God. Rom. 8. And lastly, finding, that when he hath done whatsoever he is able, he is an unprofitable servant, worthy of Gods eternal displeasure, he is driven to seek both means of satisfaction for his delinquencies and sails, and help to do this hard task, unto which of himself he is so unsufficient, and this satisfaction and help is the Lord jesus Christ alone; For that which was impossible to the Law, in as much, as it was weak because of the flesh, God sending his own Son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us. Gal. 3.24. And thus do we see the third, and last end of the Law. viz. to be a schoolmaster to bring us unto Christ: and this schoolmaster is both the Ceremonial law, tutor, and teaching by rudiments and figures, as little children, those that were not come to full age under the Gospel, and to us more principally the Moral Law, showing the great need, which we have of a Saviour, and driving us unto him, as our only refuge, to be made righteous, according to that; The law was our Schoolmaster, to bring us unto Christ, that we might be made righteous by faith. Quest. 110 How may we be saved from our sins? Answ. Only by the blood of jesus Christ, laid hold upon by a true and lively faith. 1. john 1.7. Explan. Being brought to despair by the sight of our sins in the glass of the Law, and of the horrible punishments due therefore: it is necessary that we now look for a remedy against so great danger: as the cunning Chirurgeon, when he hath searched a festered sore to the bottom, applieth himself to the Cure. And our only remedy is the blood of jesus Christ, according to that comfortable speech, The blood of Jesus Christ his Son, cleanseth from all sin. If all Angels and men should have done their uttermost, to deliver and save one soul, it were altogether vain, they being all finite, the punishment by sin deserved infinite, and therefore such, as could never be satisfied for, by creatures finite, but in an infinite time. It pleased the Lord for this cause, to send his only begotten Son into the world, that whosoever believeth in him should not perish, john 3 16. but have life everlasting▪ And his blood doth save from all sin. 1. By expiation. 2. By sanctification. Expiation. Expiation is the satisfying of God's wrath due to sin, by bearing the heavy burden thereof: and this did the Lord jesus, Phil. 2.8. when he abased himself, and became obedient to the death, even to the death of the cross: when he redeemed us from the curse of the Law, Gal. 3.13. 1. john 3.16. being made a curse for us, for it is written Cursed is every one that hangeth on the tree: when in love, he laid down his life for us. And thus we are by his blood saved from sin and damnation hereby deserved, even as a condemned person is saved, by some other man dying in his stead. If it be demanded, whether Christ being the Son of God, could not have saved us by some less suffering, than death, seeing whatsoever he endured, was of infinite worth? I answer, that I take it not to be safe affirming or denying this: for if we shall say, that he could not, we should limit his Almighty power, if that he could, we should call in question his divine wisdom; wherefore I say, that he could not so abundantly have manifested his love towards us any other way, but by dying for us, and therefore let it suffice to know, that he ha●h voluntarily, and of his own accord, suffered death, to deliver us from death and damnation. Sanctification. Secondly, sanctification is the virtual diffusing of his blood in our hearts, and in every corner thereof, by the working of his holy Spirit, to the cleansing of them from sin, so as that it hath no more dominion over us; Rom. 6.3.4. For all we that are baptised into Christ, are baptised into his death. We are buried then with him by baptism into his death, that as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life. Rom. 8. ●. 2. Cor. 5.77. And such as are in Christ, are described thus, Which walk not after the flesh, but after the Spirit: If any be in Christ, he is a new creature, old things are passed away, all things are become new. It is a vain thing therefore, for any man to persuade himself of deliverance from sin and death, by Christ his blood, unless his conscience be hereby purged from dead works of sin, in newness of life to serve God. No price paid for the ransom of a slaue can set him at liberty, if he still beareth a slavish mind, that he will serve his old master always: neither can any friend, though he will die for him that deserveth death, save him, if he will still desperately cast himself upon mortal danger: nor yet can any water of jordan cleanse from the foul leprosy, if the precepts of the Prophet be not obeyed. No more can that man be any better than a slave of the Devil, though Christ's precious blood hath been paid for ransom, if he will still live the servant of sin, and of the Devil: neither can he be saved from death, though our dearest friend Christ hath once died for man, that still by sinning runneth upon the danger of death▪ Nor lastly can any be cleansed from the leprosy of sin, unless his precepts be obeyed, who only can, and doth direct rightly to use the streams of his blood for this end and purpose. Oh mad men then, that hope for deliverance from sin, but have sin ruling and reigning in them! How happeneth it, that being so wise for things worldly and temporal, ye have no more understanding for things spiritual and eternal? How is it that ye look for deliverance from death by Christ's blood, when no power of this death is seen to mortify and kill sin in you? What word have ye? What promise of God to build this confidence upon? As verily as God is truth, ye have none at all from God. Whence then is the ground of your hope? What do you build your comfort upon? upon a shadow, upon nothing? Be ashamed in time of this your folly, flatter not yourselves in vain ye sinners, but lay hold upon salvation whilst it is offered, being sanctified and washed by virtue of Christ his blood in your hearts, so that all iniquity being expelled thence, it may by power of the same blood be expiated, and never appear to your condemnation at the day of account. Now as Christ his blood alone purgeth from sin, so it of 〈…〉 must be applied by the sinner unto his own soul by the hand of faith. All the water of all rivers will not make a man clean, unless with hands he be washed with the water: no more will Christ his blood make clean the soul, unless with the hand of faith it be applied unto it: For this cause, as the blood of Christ is said to cleanse from all sin, so faith is said to purge the heart from sin, and to justify a sinner. That precious blood purgeth, 1. john 3.3. Rom. 3.28. and justifieth, as the cause material; faith, as the cause instrumental. Q. 111. How is faith first begun, & wrought in the heart. Means of working Faith. Answ. Ordinarily by the preaching of the Gospel of Christ, the holy spirit inwardly opening the heart to believe those things that are outwardly preached to the ear. Rom. 10.17. Explan. Finding that Faith is the instrument of our justification and salvation, it is necessary to consider, how, or by what means this instrument is purchased, that if it be wanting, it may be sought here, if it be already attained, the means and giver hereof may be magnified and honoured. The means therefore, I say, is the Gospel published and made known unto us, which, the spirit opening the heart, it believeth. For, Faith cometh by hearing, and hearing by the word of God; and this word thus working faith, is the Gospel; the Law driveth to despair, the Gospel erecteth by hope, the Law threatneth and filleth with fear; the Gospel promiseth and filleth with comfort, the Law showeth our miserable estate, and what need we have of a Saviour: the Gospel showeth a remedy against this misery, and pointeth out unto us our Saviour. Then must be a kind of faith, or assent to believe the Law also, but this is not the Faith, by which we are saved from the Law; but when this is, and the Gospel is preached: even as a man at death's door, through extreme sickness, at the news of some sovereign remedy lifteth up himself, taketh it, and is recovered. So the sinner, even dead by the Law, at the news brought in the Gospel of a remedy, lifteth up himself with hope, and by faith taketh it, and is recovered out of his danger. And being so sick of sin, and weak, as that he cannot of himself do it, the holy spirit is ready, holding up the hand, and opening the mouth of the soul to enable it to receive this wholesome medicine: as in the case of Lydia, of whom it is said, that, A certain woman named Lydia, Acts 16.14. a seller of purple, of the City of the Tbyatirians, which worshipped God, heard, whose heart the Lord opened, that she attended to such things as Paul spoke. Q●●st 112. How is faith increased? Ans. Chief by prayer, reading preaching, and hearing of the word, and receiving the Sacraments; for if these be well attended, we will not be wanting in works of mercy and righteousness. Exercises of Faith. Rom. 10.14. Explan Of Prayer, the Apostle speaketh, as of a chief fruit and exercise of Faith; for, How shall they call upon him, saith he, in whom they have not believed? So that, if there be faith, that setteth a work presently to pray. When the disciples believed, a chief care which they had, was to be taught to pray; wherefore they come to Christ, saying; Lord, teach us to pray, as john also taught his disciples. And great reason is there, Luke 11.1. that faithful people should pray often, prayer being a proper work of faith, even as to speak is proper unto man: whence it is, that the Kingly Prophet saith, I believed, and therefore I spoke, or prayed; as if he should say, I had utterance, and therefore I uttered; for what difference betwixt the tongue of man and beast, but in the speech? and what difference betwixt the believer and the atheist, if he prayeth not. 1. Tim. 4.5. Again, as faith purgeth man, so prayer purgeth all things, and maketh them pure unto the faithful; Every creature of God is sanctified by the word and prayer. Prayer is a conversing with God, and the most heavenly and sweetest recreation of the soul believing: whence it is, that continual prayer & thanksgiving is commended unto us; Pray continually, 1. Thes. 5 17. and in all things give thanks: and for the faithful, saith David, praise is comely. 2. Of the exercises of the word of God, it is spoken, The Word of G d. 1. Pet 2.2. as of the food and nourishment of the faithful soul; Desire, as newborn babes, the sincere milk of the Word, that ye may grow thereby. And again: Let the word dwell plenteously in you, Col. 3.16. even as good blood and juice in the body, to make it thrive and grow. It is a poor weak constitution▪ that is not hungry, and taketh no delight in the meat and drink; and it is a poor weakly soul, never like to grow to any good, that hungreth not after the Word, and receiveth it without appetite. The word is the sinews and strength, the prop and stay of faith, it is the light, to guide all the holy affections hereof, that they err not, and the heavenly riches making it most precious. It must needs be a crazed weak house, that hath no repairing: and he must needs wander much, that wanteth light; and grow poor, that spendeth daily, and hath nothing coming in: so that faith that is not repaired by reading, hearing, and meditation, is very ruinous, if it wanteth this light, it will err, if something cometh not in daily, out of this treasury, it willbe very poor and starved. Lastly, for the Sacraments, these do more sensibly convey God's promises to our hearts, whilst we apply to us the outward washing of bodies, for the inward cleansing of souls and bodies, and whilst we feel, and taste the flesh and blood of Christ, of which, in preaching, we hear with the ear, even as Thomas was confirmed, when he f●lt the sides, and hands of Christ, crying out, My Lord and my God. Quest 113. What is Prayer? Answ. It is a lifting up of the heart unto God only in the name of Jesus Christ, according to his will, in full assurance of being heard and accepted at his gracious hands. Of Prayer. Explan. In the short Catechism upon the declaring of our inability to obey God without his special grace, there is very opportunely inferred, the means to call for, and obtain this heavenly treasure of grace; namely, diligent Prayer: and thereupon is the young Scholar in Christ's School bidden, to repeat the Lords Prayer, as the direction and aim for ask of our heavenly Father, all particular graces. Wherefore I here enter upon that part of Catechism, which concerneth prayer: and because that unless we know what right prayer is, and what is the necessity of praying, and when, and where it is to be made, we shall not be so disposed hereunto, as we ought; I have thought good first to handle these things in general, and then to come nearer to the pattern of prayer, prescribed by our Saviour. john 4.24. First, I say, that prayer is a lifting up of the heart; because that if all the best words in the world be spoken, without the lifting up of the heart, it is no praying, but a saying of the words, which a Parrot may be taught to do: God is a spirit, and they which worship him, must worship him in spirit, and in truth. Moses prayed thus, without the uttering of any words, and the Lord said, Why criest thou unto me; Exod. 14.15. as though lifting up his heart, even when he used no voice, he had made a loud crying sound in the Lords ears: according that old Distich. Non vox, sed votum, non musica chordula, sed cor, Non clamans, sed amans clamat in aure Dei. Not shrillest voice, but silent vows: Not strings sweet sounds, but heart that bows. Not mounted cries, but flames of love: Pierce through the ears of God above. 1. Sam. 1.20. Such also was the prayer of Hannah, which prevailed: she spoke in her heart, her lips only moved. But there is a time, when the voice also must be used, as in the presence of others, that they may be edified, and join in prayer also: and upon every other occasion of solemn praying, when the utterance cometh from the heart and spirit, though we be alone most private, the voice is well used, if it be not Pharisaically to boast of our devotion in the ears of others, near about us. For, Christ himself being retired and alone, prayeth with words: Father, if it be possible, let this cup pass from me. Matth 26.39. john 17. And for his Disciples, whom he was to leave, he prayeth in many words, for their custody, for their unity, and for the glorifying of God by them. The heart lifted up therefore with words, or without words, is true prayer; but words without an heart, are not so. In stead of ●●aving, this is prating, and a great abuse. So do Laic unlearned Papists, saying many prayers upon Beads, placing devotion in the labour of the lips, and scoring up by dozen mumbled-unknowne shredds of Latin; and many of our common people, in their morning and evening devotion, being drowsy, or having minds taken up with other business in the very time, do with their words beat the air in vain, and deceive God of his duty. Prayer to God alone. I add further, that prayer is a lifting up of the heart to God alone: because it is a part of his peculiar worship, and he is rob, and his glory is taken, and given to another, when prayers are made to any other, besides the Lord. It helpeth not, that is said, men upon earth do pray one for another, as the Apostle, Ephesians, and Thessalonians, to pray for him, and the sick are directed by Saint james to pray the Elders of the Church to pray for them. For though we have examples of requesting the living to pray for us, what one example is there to do the like to the Saints in heaven? There is not one. What direction is there in all the Scriptures? Verily none at all. Psal 50.14. Deut. 6 13. And as for imploring of aid, Call upon me, saith the Lord, in the time of trouble; and, Thou shalt worship the Lord thy God, and him only shalt thou serve: but for calling upon any other, not a title in all the Bible to warrant it. Esay 63.16. Lastly, what hope is there of praying to any other? Surely none; for Abraham is ignorant of us, and Israel doth not know us, saith the Prophet, no more (for aught we can tell for certainty) doth the blessed Virgin Mary. not the holy Apostles, Peter, Paul, etc. A frantic, or at least an idle and addle part is it then in any to pray to Saints or Angels, there being no wel-grounded hope of good thus to be attained, and infinite danger at God's hands, who will not suffer, but be avenged, if his honour be given to any other. I say moreover, that prayer is made in the name of jesus Christ, to meet with that cavil of Saint-worshippers: it is presumption, say they, that we will not offer to a mortal Prince, to come immediately to him to make petition for any thing, without the mediation of some Courtier, much more to press into God's presence, without the help of some Saint. O stupid ignorance! O affected blindness! Is not Christ an help sufficient? I am sure Saint john thought him so, when he comforted the faithful with these words: 1. john 2.2. If any man sinneth, we have an advocate with the Father, jesus Christ, the righteous: and Saint Paul, when to the assurance of the faithful he wrote thus; Rom. 8.33. It is God that justifieth, who shall condemn? It is Christ which is dead, yea rather which is risen again, who is at the right hand of God, and maketh request also for us Neither of them, nor any other holy Apostle once dreamt of the mediation of Saints, or any other creature. Moreover, the Lord himself doth so often bid us use his mediation in praying to the Father, that they must needs be very stupid, and dull of hearing, job. 14.13.14. or such as wilfully blindfold their eyes against the truth, which make any question about any other help to prevail with God in our petitions. james 4.3. Furthermore I add, according to his will, because, if we follow our own lusts in prayer, we may ask much, but shall little prevail Ye ask, but receive not, saith Saint james, because ye ask amiss, that ye might consume it on your lusts. Wherefore, that we may speed of that which we ask in prayer, it is necessary to frame all our petitions according to Gods will; we must therefore have the knowledge of the Law; teaching us to prefer the honour and glory of God before all other things; and for this cause chiefly to pray for this, and that we may be instruments of honouring him, as the duties there set down do require: and in the next place to pray for grace to do those duties of love, which are required towards our neighbour for the pardon of our errors and offences, and strength of faith, whereby we may be justified here from: and lastly, for temporal benefits, and deliverances in the time of danger, as blessings promised to such as keep the Commandments: wherein, because our daily sails are many, we must not be absolute, but with submission of our desires to Gods will, saying every one of us with our Master, Not my will but thy will be done, as who knoweth what is best for us. Whence it is plain, that ignorant persons which know not Gods laws, cannot pray a right, nor they which are without feeling of the word of God's grace, and of right affections towards his glory, but are only led with a sense of corporal and outward wants and grievances. jam. 1, 6. Lastly, I say, with full assurance of being heard; for there must be no wavering in prayer: He that wavereth, is like a wave of the Sea, tossed with the wind, and carried away: neither let that man think that he shall receive any thing of the Lord. It is believing, and fully assuring ourselves of God's favour, which maketh all things possible that we ask in prayer. This assurance, as a lusty gale of wind, carrieth our prayers with full sail to heaven, the desired haven: wavering and doubting like opposite uncertain winds, carry them to some other place, and so they return without speeding. Wherefore he that without doubting doth not believe, that God is, and that he is a rewarder of such as call upon him, cannot have any good success of his prayers: neither can a wicked man pray aright, seeing his conscience is ready to check him, and daunteth him, in regard of sin that cleaveth fast to him, making his very prayers abominable to the Lord. Quest. 114. What need is there that the faithful should pray, seeing they are in God's favour, who knoweth all their wants, hath pardoned their sins, and promised them all blessings? Answ. By how much the more we are in God's favour, so much the more need is there that we should cheerfully pray, both to pay the duty that we own unto the Lord, and to obtain the blessings promised, and to renew our assurance of the pardon of sin daily interrupted through our great weakness. The necessity of Prayer. Explan. The Christian soul purified by Faith, needeth not to be pressed, by showing the necessity to this heavenly exercise; being continually either actu, or habitu by present performance, or by general resolution lifted up in prayer unto the fountain of all comfort: as David, who professeth, that at midnight he prayed unto the Lord. Yet because the full may not seem to have need to beg, nor they that have all things already to ask any more, I have shortly set down some reasons of the necessity of prayer, even in those which through Faith have all things already. Psal. 50.14. First, it is a duty which God requireth of us all, as a tribute of the great King of all: Call upon me in the time of trouble, and I will hear, and deliver thee, and thou shalt glorify me: That is, when thou wantest, pray; and when thou art full, still pray, and give glory to God. ●. Thes. 5.17. And again, Pray continually, and in all things give thanks. The best subjects do most willingly pay the duties of their Prince, and the most faithful do most duly perform this of prayer to Almighty God: he hath little or no faith, that is, little, or not at all in prayer. Yea, if any neglect to call upon God, he doth not so much as believe that God is a rewarder of such as call upon him, or that he heareth prayers any more than Baal did, when his Prophets prayed and cried from morning till night, and had no answer: for he saith in his heart as job showeth, that God is in heaven on high, job. 22.14. Chap. 21.15. that the clouds hide him, and he cannot see: and again, What profit should we have if we should pray unto him. So that faith is so fare from cooling our devotion in prayer, when we believe that God knoweth all our wants, that he hath pardoned our sins, and we are made partakers of his promises, as that it setteth us the more on fire, and increaseth our fervency in prayer, as in a chief duty towards the Author of all this our comfort; and it is only the want of faith that maketh men cold, dull, and backward in prayer. Secondly, prayer is the reaching out of the hand of Faith unto the Lord, to receive his blessings promised: although he promiseth to the faithful the things of this life, & of that which is to come; yet he doth not promise unasked, to thrust them into their mouths, as it were, but if they reach forth the hand to receive them. That Beggar is worthy to go without his alms, even when dole is most bountifully dealt to all, that will not offer himself to ask it, and put forth the hand to receive it: So grace and mercy being offered from above, we are worthy to be sent away without it, if we will not put forth the hand daily by hearty prayer to receive it. Thirdly, prayer is the applying and actual putting on of Christ jesus, to cover every part of our spiritual nakedness, to cure every wound of our soul, and to strengthen every faculty of our mind. Now by sinning we are subject daily to make our souls naked to God's judgements, to wound and hurt our souls, and to craze and enfeeble our Spirits. If we have faith, we have clothing medicines, cordials, but without this exercise of faith by prayer, we are without the use & benefit hereof. Wherefore let Prayer be held as a most necessary exercise of the soul, and the most excellent of all other, whereby it converseth, and hath familiarity with God, as Moses had: yea, let me be imprisoned with Peter; in the Whale's belly in the bottom of the sea with jonah, forsaken of all men with Paul; or stoned to death with Steven; by prayer I obtain the Lords presence, and by him more joy, as some of the Martyrs have found by experience, then in the time of freedom from all sufferings, insomuch that they have been grieved when they have been taken from the racks and torments. Quest. 115. I perceive by that which hath been said, that it is necessary to pray, as well in prosperity, as in adversity, what times therefore are specially to be spent in prayer? Answ. It is necessary, that every Christian make his prayers solemnly unto God every morning and evening, sitting down & rising up from every meal: and at all other times as the Spirit moveth, or other occasions and necessities do require, to have the heart lifted up in prayer. The times of Prayer. Explan. Seeing the necessity and excellency of prayer, the times follow to be considered of, which are both general and special. Generally, we are commanded to pray continually, & in all th●ngs to give thankes, that is, by continual lifting up of the heart unto God, when we begin to awake, to sleep, to read, to labour, when we walk abroad, come into the house, when we are in safety, in danger, by land, by sea, etc. For that which some have fond taken upon them to perform in gross and outward manner, sequestering themselves from all worldly employment, that they might spend their whole time in prayer, tying themselves therefore to a great number of prayers, or to the rehearsal of the same prayers many times over, to make up the number, counted sometime by little stones, more lately by beads; this, I say, as it is actually and vocally used by Monks and Heretics, cometh too near the practice of ancient fond heretics, called Euchitae, and robbeth a Christian of all opportunities of doing other profitable and necessary duties to and for our brethren: yet is there another kind of continual prayer well becoming a Christian, which is performed in a spiritual manner, and is to be intermingled in all the moral and civil actions of our life, without impeaching or interrupting them, namely a perpetual disposition to lift up the heart unto God, and to bend and tend in all our actions to the glorifying of his name. This, by the due exercise of actual prayers in their times, becometh habitual, and extendeth itself to all times, consecrating the whole course of our lives and endeavours unto obedience and holiness. The special times of Prayer; are both of public and private prayers, the one subordinate, & such as is to give place unto the other. To come to public prayers. The times of public prayers, are the times in use in the Church of God wherein we live, when it is requisite, that we come duly and reverently together, even as of old, they came up to the Temple at jerusalem, to worship, from all parts. For, though now a days there be no such place of special holiness, so that for having respect unto the place, we may have the more hope of being heard in our prayers: yet it availeth much to frequent the assemblies of God's people unto prayer. The prayers of many made together, are like unto many coals of fire together, making the greater heat, as saith S. Chrysostome. When the Lord would set forth a most strong and powerful prayer, he joineth Noah, Ezech. 14. job & Daniel together, in his name. Wherefore, I would to God that all would make more account of public prayers, to come betimes and duly unto them. Peter and john went up to the Temple to pray, even since the time that in all places God was to be prayed unto, and shall we prefer our prayers at home, before prayers there? Praying in company and alone. The times of private prayers of every person daily to be made alone, and if he liveth in any society, with others also. For it is not sufficient that thou prayest alone, and in secret, if thou livest in a family, or society, where more do usually come together to prayer; neither is it sufficient, that thou prayest daily in such company, if praying in secret be omitted. Math. 6.6. It is to be feared that he which prayeth in company only, makes no better prayers than the pharisees, and shall lose his reward, seeing that to such as pray in secret it is promised, that the Father will reward them openly: and on the other side, if any man prayeth in secret, and neglecteth the joint praying with others, it is to be feared, that he is left without God's presence, to vain speculations, seeing that he delighteth not to enjoy his presence in the midst of two, or three gathered together in his name. Exod. 29.39. Wherefore it is necessary to pray daily in secret, morning and evening, and likewise with company, if it may be according to the ancient rite of sacrificing a Lamb in the morning, and a Lamb in the evening, every day continually. For, every Christian family is a little Church, as the Apostle intitleth some amongst the Christians, to whom he wrote, not that it is any way fit, now we have allowance for public meetings, to meet in private houses, for all religious exercises (for this is the way to faction, and against the unity of God's Church) but especially for the prayers daily used in every such house, making it a Church, and God's house, according to that; My house shall be called the house of prayer: and therefore the Prophet speaketh of this as a note distinguishing Christian and Heathen families, when he saith; jer. 10.25. Pour out thy wrath upon the Heathen, that know thee not, and upon the families that call not upon thy name. Let all Governors of families think upon this, to set up prayers in their houses, that they may be God's houses, and not houses divided from God, upon which he will pour out his wrath. Prayer at going to meat. 1. Tim. 4.5. Again, prayers are ordinarily to be used, when we receive any of God's good creatures for our sustenance. For by man's sin, the creatures become accursed unto him, by prayer they are again sanctified, Every creature of God is sanctified by the word and prayer. 1. Sam. 9.13. When a feast was made in the land of Zuph, it is said, that the people would not eat, until that Samuel came, and had blessed the feast: even as it is said of the beasts, being gathered together to the waters in the wilderness, that for fear of poison, they will not drink till the Unicorn hath with his horn stirred the waters. And after meat it is necessary to praise God, & so as we are commanded, Whether we eat or drink, or whatsoever we do, 1 Cor. 10.31. we shall do all ●o the glory of God. Praying in time of troublel Dan. 6. Extraordinarily, we must pray oftener in the time of any extraordinary danger or trouble, by sickness, persecution, battles and wars, famine and losses. Daniel at this time, besides morning and evening, prayed also at noontide daily. David in the like case prayed seven times a day, and at midnight. Christ prayed three times together in his agony. M●th. 27. Acts 2. And the Disciples continued daily together in prayer. And in those times of persecution the faithful are noted to have met to prayer, and to have continued three, sometime six days together, without taking food until night. These times of trouble are more specially times of prayer, to make praying our practice night and day, and to procure others to pray with us, and for us. joh. 4. ●0. For the place and gesture to be used in prayer, we know, that now there is no difference of places, howsoever it hath been in times past; for every where God may be called upon in Spirit, and in truth: and for gesture, Come (saith the Prophet) let us fall down, and kneel before the Lord our maker. Not that prayer is not available without kneeling, for Isaac walked in the fields, and prayed; jonah, lying in the whales belly, prayed, etc. But because all worship both of body and soul is due to the Lord of all, and because prostration, or kneeling is a means to b eed the more humility in the mind: therefore though kneeling be not always necessary, yet it is to be preferred both in public and private by all, that would yield unto God his due and entire worship: and in all public prayers, it is the more duly and strictly to be used where the orders of Church do expressly enjoin it, or the laudable custom of the congregation commend it. To conclude the omission of decent & usual gesture must needs be more or less scandalous, as arguing either coldness in devotion or contempt of the Church, or discrepancy in opinion o● in affection from the rest of God's people, with whom we seem to make but half conjunction, whilst we deny the uniformity of our bodily humiliation. And thus much of the general Introduction to Prayer. Of the Lord's Prayer. Quest. 116. HOw, and according to what pattern, ought we to pray? Answ. The Pattern and form of prayer for our direction, is the Lords Prayer. Our Father which art in Heaven, hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses, as we forgive them that trespass against us, and lead us not into temptation, but deliver us from evil: For thine is the Kingdom, the power▪ and glory, for ever and ever. Amen. Explan. Having hitherto made way to the Lords Prayer, following in the Catechism, by considering some necessary questions: it followeth now, that we come more nearly to the prayer itself, which is our only absolute and perfect pattern. Concerning this prayer, consider we some things generally, and then particularly of the parts hereof. Generally, who was the Author of this prayer. The Author of this Prayer. Lu●. 11.1. Answ. Christ jesus our Lord, who with the Father and Spirit is God blessed for ever. He having been himself, busied in prayer, was desired by his Disciples, saying; Good master teach us to pray, as john also taught his Disciples: and he said unto them. When ye pray, say, Our Father which art in heaven, etc. Whence it hath the name, the Lords Prayer, as the Lords Day, the Lords Supper, &c: 2. Consider therefore the excellency of this Prayer, as salomon's song, is called a Song of songs: so this may be a Prayer of Prayers, excelling all other prayers. And, as the Lords Supper, because by him instituted is of that reverend account, that whosoever eateth and drinketh unworthily, eateth and drinketh his own damnation; so, whosoever useth the Lord's Prayer, being of divine Institution, unworthily, endangereth himself of damnation hereby. The Author is the wisdom of the Father, & like unto himself hath made this Prayer, with admirable wisdom, drawing the whole Scriptures into a short Epitome herein, and comprising all our wants of every kind in a few words, with all most needful directions about prayer, and reasons moving in the offering up of Praoer. So that if all men should all together have studied all their days, they could not possibly make a prayer of such worth and excellency. Math. 6.9. Thirdly, consider the use of this prayer, which is both for the words, and the matter and form. Some think, that it is only to be used, as a direction, by which we may learn how and what to pray, and that the words are not to be used, because Christ saith, After this manner pray ye. Others think it the only prayer to be used at all times, and upon all occasions; because Christ saith, When ye pray say, Our Father, Luc. 11.2. etc. But neither right, the truth is (that which maketh a perfect consent betwixt these two Evangelists, reporting what Christ said) viz. the use of this Prayer is not only to direct for matter, or for words, but for both, say these words when ye pray, or use this pattern for a direction, and frame all your petitions accordingly First, use the words of this prey, if thou knowest not, how otherwise, according to it to express thy mind, and though thou knowest, yet use it, and urge the Lord, as it were hereby to hear thee; for, as C●pria● saith. A father will acknowledge the voice of his only son, & the Lord cannot but acknowledge the voice and words of his son, being uttered by any of the faithful. But take heed, lest in praying these words, the tongue run without the heart, as it must needs do, in those that ceremoniously rehearse them, making haste to have done, even like unto a chlide saying his lesson, which he hath conned perfectly. Such may say the words of Gods dear Son, and yet go away without any notice taken of them, because they pray not his words, which is a harder matter to do. Wherefore, to pray these words rightly, thou must in some convenient measure understand them, and have the mind taken up with them, in the uttering the heart still conveying itself into the meaning of every petition, which that it may be done, there must be used good deliberation in him that prayeth. Thus, if this prayer be said, it is well used alone, or added to other prayers: like unto a wrestler, who having used his best skill and strength, to overcome in his wrestling, yet finding the victory, getting to be very hard, he re-inforceth himself at the last, with all his might, force and skill, together, that he may carry away the prize: so the Christian man wrestling, as jaacob with God by prayer, in the end re-inforceth himself in this prayer, that he may not departed unblessed. Two extremes are here to be taken heed of: The one is, too much confidence in the words of this prayer often repeated, as some Popes of Rome have granted great pardons to seven Pater-nosters, and as many Aue Maries, said over every day, or on some days, and in some places: which is gross and superstitious: The other is, too much detracting from this prayer, by accounting it no better, or not so worthy, as a man's own conceived prayer, which is derogatory and arrogant. Secondly, use this prayer, as a form of direction, learning hereby what to ask, what first & chief, with what affections and assurance. Are not other prayers also to be used by us, though differing from this in order; yet consonant in matter? Yes doubtless; for otherwise, the Apostle Paul in his Epistles would not have used such variety of order and manner in thanksgiuings, requests, and deprcations, for his spiritual children, for himself, for the whole Church: nor would the primitive Christians, in their joint prayer for the Apostles have been so bold as to premise this part of thanksgiving, before their entreating of God's assistance to the Apostolical offices, as they did, when Peter and john being dismissed, and charged to speak no more in the name of jesus, they all together prayed unto the Lord. Act. 4.24. Wherefore though this order be generally to be followed, yet neither is it always necessary, nor yet is it a swerving from this direction, though some of these petitions only be asked in our prayers, and others be omitted. But the error is, when we go beyond the rules here given us, doting too much upon worldly things, or having proud, unfaithful, or malicious hearts, we make our prayers the labour of polluted lips. Why doth the Apostle say that we know not what to ask, Quest. Rom. 8 26. as we ought, but the Spirit itself maketh request for us, with sighs, which cannot be expressed: if this be a perfect direction teaching us all things? Or, are we not rather to hold it a general direction only for matter, and that to be true, which he saith for words, we know them not aforehand, we follow not any set form of speech, but as the spirit giveth utterance at the time of prayer. And so here cometh to be enquired, what is to be thought of set forms of prayer, and whether it be well to use them? It is true indeed: we know not of ourselves, as natural men, what to ask, but the Spirit of God teacheth us, partly enlightening us by the Word of God, and partly stirring up this heavenly motion in our minds, to pray, and long after the fullness of God's grace, which is an argument of our full deliverance from mortality and baseness, into perfect glory of soul and body, and this only is the scope of the Apostle in that place. Again, because prayer is the work of God's Spirit, it may be hence gathered, that all such as have the Spirit, and are regenerate, do and are able in some measure to pray, to their own comfort, having none other helps of prayers made by men, or aforehand devised by themselves. Yet it doth not hence follow, that it is not good to pray in set forms of prayer, no more that it is not good to have stairs, to go up into an upper room, because a man may make a shift to go up by a ladder, or by some other means. In public, for the ordinary service of God, it is needful there should be set forms of prayer, because it is not certain, that every Minister of God's Word hath the Spirit of Prayer in him to teach him: and if he had, there would be danger through weaknesses of memory, of omitting many things needful to be prayed for in the congregation, of excursions, and run out into clauses impertinent, and idle, in so long prayers, and of tautologies, and repeating the same things again and again, to the wearying of the congregation. Numb. 10.35. Numb. 6.24. And thus this heavenly service of Prayer, should be unequally performed, according to the inequality of the ministers, some Churches having men able and sufficient, some again very weak ones and deficient. For these causes, set forms have been used anciently in the Church of God under the Law; Moses used the same form of prayer, when the Ark removed, and when it stoodstill: by the commandment of the Lord, he taught Aaron and his sons a form of blessing the people. Rom 16.24. 2 Cor 13.13. David made many Psalms, which were forms of praise, and prayer to be used publicly, as the 104 105.106.107. Psalms, the 90. Psalm, was a Psalm for the Sabaoth. Under the Gospel the first form of prayer is the Lords Prayer the first form of blessing is that of Paul▪ The grace of our Lord jesus Christ be with you all: or more fully, The grace of our Lord jesus Christ, the love of God, and the Communion of the holy Ghost be with you all, Amen. And since it hath been the custom of God's Church to pray in the congregation by set prayers. If therefore these rules following be observed, I suppose it shall be well. Rules of prayer. First, that all use the set forms of common prayer, appointed in public. Secondly, if more special prayers are to be used before, or after the preaching of the word (for which no set common form is, nor can well be appointed) that every man endeavour himself hecrein, either with words studied, and set before, or then judiciously and reverently conceived, as by the Spirit he is able. Thirdly, that novices, or such as have not the gift of well conceiving prayers, use set forms of prayer, devised by others in private. Fourthly, that such as use the prayers of others, labour to be moved with the same spirit of the Authors, as if the words did flow from the Spirit in them. Lastly, that no man stand here without endeavouring to go further, if he can pray some set form, but strive to grow to more perfection in this heavenly faculty, and to be able without the help of set words, to make known his desires unto the Lord. If any man shall think as some do, that this is presumption, without set words to come to God in Prayer, when as to a mortal Prince we dare not, he is greatly deceived, and showeth to have little understanding of the faithful man's nearness unto God, and acquaintance with God's holy Spirit. For, will such as wait about the King's person every day, and talk continually with him, study set words aforehand, what to speak? they will indeed think of the matter concerning which they would speak, but for words they would not, especially, if they had always some eloquent person at their elbow ready to prompt them, and to tell them what to say: in like manner, faithful men do continually attend upon the Lord, and talk with him by Prayer, and the most eloquent Spirit of God is always ready to prompt and help them; wherefore, so that the matter to be spoken of be thought upon before, it is no presumption to come without set words, in such, as by experience do find some sufficiency by God's gracs, to talk thus with their heavenly King and Father? Quest. What desirest thou of God in this prayer? Answ. I desire my Lord God our heavenly Father, who is the giver of all goodness, to send his grace to me, and to all people, that we may worship him, seeve him, and obey him, as we ought to do. And I pray unto God, that he will send us all things that be needful both for soul and body, and that he would be merciful unto us, and forgive us our sins, and that it will please him to save▪ and defend us in all dangers ghostly and bodily, and that he will keep us from all sin and wickedness, from our ghostly enemy, and from everlasting death: And this I trust he will do of his mercy and goodness, through our Lord jesus Christ, and therefore I say, Amen. So be it. Explan. Hear in brief are set down the most needful things contained in the Lord● Prayer with such plainness, as that even children may attain some good understanding of the prayer hereby, which was the laudable intent of our Church, in providing this wholesome milk for tender babes. I shall not need therefore to add any explanation of these words of our Catechism, (being so plain and evident of themselves) other then by pointing at the parts of the Lords Prayer secretly diffused through this Answer. The first parcel whereof compriseth, both the meaning of the Preface, that he unto whom we pray, calling him, Father which art in heaven, is the Lord God of heaven and earth, our common Father by faith, and heavenly, most glorious, and full of majesty, from whom every good thing descendeth; and the meaning of the first Petitions, that by our worshipping him, he may be glorified, and his name hallowed, by our living as his loyal subjects, and faithfully serving him, his kingdom may come, and by our readiness to obey him, in every thing, his will may be done in earth, as it is in heaven, and not only by such a● readily obey, but by all people, his over ruling power compelling the disobedient and stubborn. The words next following are the interpretation of the rest of the petitions, that he would give us all things needful both for soul and body, which is to give us this day our daily bread, to forgive us our sins, is the next petition: to save, and defend us from all dangers, etc. is, not to lead us into temptation, but deliver us from evil, from all sin, and wickedness, from our ghostly enemy, and the end and reward of being led hereby, everlasting death. The last clause, And all this I trust he will do, etc. serveth to explain the conclusion, for thine is the kingdom, etc. thou art a most gracious King, full of mercy and goodness, in jesus Christ, and this thy mercy and goodness shall thus be more glorified, wherefore I trust and assure myself, that thou wilt do these, and in this confidence, I say, Amen, Quest. 117. How many be the parts of this Prayer? Answ. Three, the Preface; Our Father which art in Heaven: the Petitions; Hallowed be thy name, thy kingdom come, etc. And the conclusion▪ For thine is the kingdom, the power and the glory, for ever and ever, Amen. Eccles. 4.17. Exod. 3. Explan. This Prayer being an absolute form of direction for us, hath in it all things needful, both for beginning, proceeding, and concluding: the petitions are not nakedly set down without a preface, neither are they left without a conclusion hemming them in on both sides, to show both the necessity of preparation, when we address ourselves to prayer, and of observation when we have prayed. Preparation to prayer there must needs be, otherwise we shall be ready to offer the sacrifice of fools, we shall draw near to the flaming bush, with shoes on our feet, and tread on holy ground with unclean feet, and compass the Lords Altar with vnwashen hands. Observation there must be when we have prayed, to give God the glory of our petitions granted otherwise we shall deal deceitfully with God, & mock him; Gal. 6.7. (which he will not hear) pretending his glory and kingdom, but the sequel showing when we rest at the blessings received, that we intent our own ease and pleasure. Quest. 118. In the Preface, why do you call God Father? Answ. Because he is ready as a loving Father, to hear me calling upon his name, whence I learn with boldness. and confidence to come unto him in my prayers. Explan. Having showed the necessity of preparation unto prayer in general, here follow the parts of this preparation in particular. And the first is, to consider rightly, unto whom we pray, and with what faith and affiance. He, unto whom, is called Father, teaching us both who can pray, and what faith is required in praying. First, he only can pray aright, and as a true Christian, that can call God Father by adoption & grace through jesus Christ. It is not sufficient; that he be thy Father by creation, for so is he the father of the spirits now damned in hell: but he must also be thy Father by regeneration, through the preaching of his word, casting thee into a new mould of righteousness and holiness, according to his Image, Rom. 8.25. wherein man was first made. For we have received, saith the Apostle, not the spirit of bondage to fear again, but the Spirit of adoption whereby we cry, Verse 16. Abba, Father: And the same spirit beareth witness with our spirits that we are the children of God. So that there must be a Spirit in him, that will pray, making him the child of God by adoption, 1 joh. 3.3. purging him to become holy, as he is holy. 1 joh. 3.9. Whence it followeth, that a wicked man living in sin, cannot pray, seeing he, which is borne of God, sinneth not, who only is endued with the Spirit of Prayer. All his praying therefore is a vain beating of the air with a sound of words, neither shall he speed any more than Esau of the blessing belonging to the first borne, though he cried with strong cries and bitter. He may wish indeed as Balaam, Let me dye the day h of the righteous but he cannot pray, & so is without fruit hereof, these wishes differing so fare from faithful prayer. Differences betwixt praying and wishing. 1. Because wishes are sudden and inconsiderate, straightway ceasing as a ball rebounding, when it is at the highest, it falleth again; prayer is with deliberation, and giveth not over without speeding of the thing desired. 2. Wishes are without respect of the means and care of right or wrong, in attaining the thing wished for: Prayer is with submission to the use of the means, and care of prevailing by right only. 3. Wishes, are for the most part of things worldly, I would I had such an house, such riches, etc. prayer, is chief for things spiritual, and heavenly, one only petition of six being for things temporal. 4. Wishes are sometime for things spiritual and heavenly, but very inconstant as Balaams' wish, and that of Simon Magus pray unto God that none of these things befall me: prayer persevereth, as jaacob wrestling hereby, will not let God departed until that he yields to bless him. Esa. 1.13. Prou. 15.8. Furthermore, as a wicked man cannot pray, so his saying of prayers is an abomination to the Lord. Of the wicked Iewes Incense is abomination to me, saith the Lord: and The sacrifice of the wicked, saith Solomon, is abomination to the Lord. The King, or some noble person would disdain it much, to be waited upon at the Table with Clowns all miry, and dirty, and the King of heaven is no less offended, if any wallowing in the mire of sin, come to give attendance upon him in prayer. Woe then to wicked persons, that will, steal, whore, profane the Sabbath, drink, oppress, and kill, and yet come and worship in the Lord's House. This is so abominable, that even natural men, and Pagans do abhor it in Christians. Penda an heathen king of the Mercians, Hows Chron. pag. 67. would not suffer any Christians, that lived contrary to their profession to go unpunished: So the Turk doth at this day. See then here the horrible estate of wicked men, pray they ought, it being a common duty of all men, and yet pray they cannot; yea, they sin, if they pray, such a maze or Labyrinth doth sin bring them into. 2 Secondly, from the person, unto whom we are directed to pray, we learn, if we be such, as can rightly call him Father, to come with all boldness, and confidence unto him. Father sometime, and most commonly setteth forth, the first person in Trinity: sometime, but very rarely, the second, as where the prophet saith, He shall call his name Emmanuell, Esa. 9.6. the everlasting Father. And sometime the whole Trinity, as where the Apostle comparatively sayeth, Heb. 12.9. Ought we not much more be subject to the Father of Spirits? We may therefore pray unto the whole Trinity, but more properly unto the first person, God the Father, in the name of God the Son, by the assistance of God the holy Ghost. But though we come before so high a majesty, he is our Father, and doth accept us for his children, to our great encouragement not to be afraid, but to come often, and with all filial boldness unto him: Luc. 11. 1ST If a son desireth, saith Christ; of any of you, that is a Father, for bread, will he give him a stone? if he ask a Fish, will he give him a Serpent? If ye then, which are evil. can give good gifts unto your Children, how much more shall your heavenly Father give the holy Ghost, to them, that desire him? What boldness did jaacob use saying, I will not let thee go unless thou bless me first? and Moses saying, rather blot me out of the book which thou hast written? and Abraham, dissuading the Lord from destroying Sodom, if fifty, if forty, if thirty, if twenty, if but ten righteous were found there? Children ire bold and confident to ask of their loving Parents, and soae God's ● children to ask of him. Quest. 119. Why do we say our Father, and not my Father? Answ. Because I ought to pray for all other the children of God, as well as for myself. For whom we must pray. Explan. As we are directed for the person unto whom, so also for the persons for whom we ought to pray, and that is, not for ourselves only, or some few of our friends, but for all our brethren and Sisters by grace, that can call God, as we do, Father. And these are to be distinguished into certain ranks or orders. 1. We must pray for all such as are effectually called by the preaching of the word, these are already our brethren, and fellow members of the same body of Christ, they are of the household of faith, and their welfare ought as much to affect us with joy as our own. 2. For all such, as God in his eternal secret counsel hath appointed unto life but are not yet called from their wanderings to be of one sheepfold, under one shepherd the Lord jesus Christ: we must pray for them, that God would hasten their vocation, as Christ hath given us example in his prayer for his sheep; john 17.20. I pray not for them only, which thou hast given me, saith Christ, but for them also which shall believe in me through their word. 3. For Particular persons, of whom we have received benefit, under whose government we live, or which be more dear or near in the flesh unto us. Thus S. Paul promiseth that for the liberality towards the poor Saints at jerusalem there should be thanksgiving of many unto God, 2. Cor. 9.12. ● Tim. 2.2. and, Le prayers, saith he, and supplications, and giving of thankes be mad for all, for Kings, and for such as be set in authority. And such people, as with whom he had special acquaintance, he professeth, that he made often mention of them in his prayers, and for the jews, that were his kinsmen according to the flesh, he showeth his great earnestness in prayer, for their conversion. 4. For such, as whose necessity is more specially made known unto us, if they be in danger of sickness, troubled in mind, distracted upon any dangerous enterprise or journey, or in any distress. james 5.14. If any be sick (saith james) let him send for the Elders of the Church and let them pray for him. 5. For men generally of all estates and conditions, that they may be saved; for this is good and acceptable, saith Paul, in the sight of God. 1. Tim. 2.3. And likewise for men of all Countries and Nations: for this cause we Englishmen must pray for God's ancient people the jews, for Turks, Heathen, and seduced Papists, that they may come to the unity of Faith. 6. For our enemies, and those that hate us: Matth. 5 44. Pray for them that hurt you, and persecute yau, and love your enemies, saith the Lord: not that they may be blessed, and heartened to proceed in their enmity and malice, but be overcome with our innocency, and requiting good for evil, and so have their heart turned unto God. Whom we must not pray for. Now as there is some for whom we must pray, so there be others, for whom we may not pray, but pray against. 1. The Devil, ours and God's common enemy, we must pray against him, Rom. 16.20. that he may be confounded and trodden under our feet. 2. All known enemies of God: David hath many Psalms of imprecations, and praying against such: of this sort is Antichrist, which is an Adversary, 2. Thes. 2.4. and exalteth himself against all that is called God. Such was julian the Apostata, against whom the Church prayed: 1. Sam. 16.1. and Saul was declared to be such unto Samuel, for which cause he is rebuked for mourning and praying for him. 3. We ought not to pray for the dead, whose estate is unchangeable, as Abraham told the rich Glutton being in hell, that they which were there, could not come hither. Quest. 120. Why is there added in the preface, Which art in heaven? Answ. Not for that I believe God to be in heaven only, for he is every where; but because to be in heaven, is an argumeni of great glory, wherefore I learn with all reverence and humility to pray unto him being our father most glorious. 1. Eing. 8 27. Expl. Here followeth the third thing in the Preface for our direction, Which art in heaven. This is not spoken circumscriptive, as though God were contained in the heavens; for the heaven of heavens are not able to contain him, or as though, if the heavens were not, God cannot be as the inhabitants of the earth cannot be, when the earth ceaseth; for God was before all heavens, and earth, and creatures. But God is said to be in heaven. 1. First, for his glory, which doth most shine in the third heaven, it being most manifested there to the holy Angels, and blessed Saints, by an immediate vision and fruition; as also his glory, that is, the manifestation of his Wisdom, power, etc. is by way rational deduction, argued from the lower heavens, and the host of them, the ●unne, Moon and stars, according to the Song of the holy King; The heavens declare the glory of the Lord, and the firmament showeth his handy work. 2. There is not only a natural, but also supernatural and extraordinary demonstration of his glorious attributes of justice, Mercy, Power and Wisdom, which are manifested from heaven, as by the Prophets, who were immediately inspired from heaven to declare them; and by Christ, who came from heaven; and sometimes by the signs which the heavens bear, portending great alterations, as before the destruction of jerusalem, and the like: and lastly, by influences coming from the heavens, most notably to destroy most notorious sinners, as the old World, against which the windows of Heaven were opened to drown them: and Sodom, against which fire and brimstone came thence to burn them up. Thirdly, for his purity, and holiness, even as the heavens are pure, and not obnoxious to corruption in such manner, as the inferior bodies are: yea, when they shall at the last perish, and have an end, the years of the Lord, the same pure, and holy God, shall last always, according to the Psalmist; Thou art the same, and thy years shall not fail. 4. For his excellent majestical, Psal. 101 2●. and inaccessible brightness, even as the most shining heavenly creatures, the Sun and Stars. And all this serveth to breed in us humility, and reverence in coming before the Lord, even as the sinful Publican, durst not look up to heaven, but cried; Luke 18. Lord be merciful to me a sinner, and as the poor Prodigal; Father, I am not worthy to be called thy child: Luke 1.53. for the proud the Lord despiseth, the rich he sendeth empty away, that is such, as acknowledge not themselves unworthy wretched sinners, Esay 66.2. and presume upon any thing in themselves: but the humble ones, that tremble at his word, that do reverence before him, he will look, and have respect unto. Which should make us so to temper our boldness with humility, and reverence in praying to this our most glorious Father, that when we would be bold with him, like sons, we incur not the blame of sauciness and irreverence with the jews, and be challenged with that sharp saying; If I be a Father, where is mine honour, Mal. 1. ●. if I be a Master, where is my fear, saith the Lord of Hosts? Quest. 121. How many be the Petitions of this prayer? Answ. Six, whereof the three former concern the glory of God, the three latter concern nur selves. Explan. In handling the petitions of this prayer. 1. We are to consider of them in general, and then in particular: Generally they be six, as many concerning God's glory, as our own necessities, and the first in order concerning God's glory, the last ourselves. The equal number teaching us, how gracious the Lord is towards us sinful men, allowing us, if we come with one request for the advancement of his glory, to come with another for our own benefit, if with three for him, with three for ourselves also. This is no small favour, when a mortal King will 〈…〉 when do the like, happy would his subjects think themselves, and pray often, and hearty for his health, and honour, if premising prayers for his welfare, he would allow them to petition freely also for themselves, being ready to grant their desires. Happy then are we, that serve so good a King, but unworthy of this happiness, sith that ungratefully we seek not his honour, but the satisfying of our own worldly lusts, he alloweth us to pray as much for ourselves, as for himself, three for ourselves, and three for him, but we pray three for him, and threescore for ourselves, or nothing for him, and altogether for ourselves, thus requiting the Lord evil for good. Let every man be ashamed of this, and desire as hearty the glorifying of God's name, as his own necessary food and raiment, as the welfare of his own soul. The order of the petition. The order of placing the petitions concerning God's glory first, and then those concerning ourselves, teacheth, 1. that God is absolutely to be respected, and for himself, but man for God's cause. He is the Sovereign Lord of all, and the reverence of him ought to sway all; the greatest men are not so to be reverenced simply for their power and greatness, but for him, Matth. 10.28. and in him; I will tell you (saith Christ) whom ye shall fear, not him that can kill the body, but him that can destroy body and soul in hell fire. And this is the argument used by the Apostle, to persuade obedience to the higher powers, Rom. 13.1. because there are no powers but of God, and the powers that are, are of God Even as the rivers come from the sea, and run into the sea, so all men's greatness, and that they are men, cometh from God, and ends in God. If God commandeth any thing, he is to be heard for his commands sake; if man commandeth any thing, he is to be heard for God's sake, which if it were so, sin should not so much have the upper hand: but this is turned amongst the men of this age, into the contrary, man is heard, and observed for himself, God for man, a plain evidence, whereof is the obedience of the most unto great persons and governors, and neglect of God's poor Ministers armed only with the Word, the Sword of the Spirit. 2. That the first, and main thing by the Lord intended in creating all, is his own glory, and whatsoever is good for man is subordinate unto this, and only so fare forth to be sought after, as it maketh for God's glory. The heavens are made to show his glory, the earth, and seas are for his glory, all men are made for his glory, yea, the vessels of wrath: for of him, for him, and unto him are all things, to him be glory, for ever, Rom. 11 36. Amen. This made Moses to neglect his own soul, rather than God should be dishonoured, and Paul to lay open himself to the curse, that God might have glory by the conversion of the jews. And this will make every one, that is an obedient subject to the King of heaven, with joy to bear any cross, so that God may have glory, to account all loss, which is gotten with his dishonour. For if the main estate of any man be safe, he is the less troubled at small losses; but much less if hundreths of pounds be daily added hereunto, and his losses be but some few pence: no more ought we to be much troubled at our own losses, or crosses, seeing the main, God's glory, is hereby greatly increased. 3. That the glory of the Lords name is so dear, as that he did not only make it his mark in the creation, but in every particular duty done by man, he setteth it still, as his mark, as here in prayer, in giving the law, he beginneth with his own majesty in the Gospel, at the very nativity of that blessed one the Angels are heard lauding, and glorifying God. And in like manner ought we to be affected to God's glory in every duty seeking this first, and chiefly, and not to be seen of men, as the Pharisees. For if a man doth fast, pray, hear the word, give alms, deal justly in some other respect chiefly, he breaks this rule of Christ, he pleaseth not, whatsoever, or how oft soever his devotion be, he can have no thankes at God's hands. Quest. 122. Which be the three petitions concerning God's glory? Answ. The first is, Hallowed be thy name; the second, Thy Kingdom come; the Third, Thy will be done in earth, as it is in heaven. Quest. 123. In the first of these petitions, what do you desire? Answ. That the holy name of God may be glorified in the use of his titles, word and works. Explan. In handling these petitions more particularly, I will observe, first, the order; secondly, the sense; thirdly, the scope of every petition. For the first; Hallowed be thy name; this is placed before, thy Kingdom come, to teach us, that no man can be a true subject of God's kingdom, unless that in his heart he maketh principal account of God's glory. For then only mayst thou hope to be accepted as a good subject under God's kingdom, when thou first desirest; Hallowed be, not mine, but thy name. The name of God. When thou settest up not thyself, thy pleasure, profit, or glory, to be chief sought after, in professing the Christian religion, but the honouring of God's name: so that such as seek for advantage by their profession, 1. Tim. 6.6. thinking; that gain is godliness, as was the manner of some, whom the Apostle challengeth, that under the colour of religion, deceive, and inveigle others to their own commodity, are not of God's Kingdom, but are puffed up, knowing nothing, doting in stead of going the right way, Verse 5. or having any true wisdom. 2. For the sense of the words. By the name of the Lord, here we are to understand that, whatsoever it is, whereby the Lord is made known unto us, according to his most glorious attributes, wisdom, power, mercy, etc. 1. God is known by his name. And this is first by his titles, God, Lord, jehovah, Lord of hosts, the Almighty, etc. for by these God hath made himself known unto us, and th●se do serve most properly to set forth God: for which cause, though for their office sake, being God's Vicegerents, some have been called Gods, and Lords, yet never any man presumed thus to be called, as by his proper name, that we can read of, amongst all God's people, ●n the book of God, but jesus Christ, who was truly Emmanuel, God with us. Let no man therefore aspire after such names, but leave them off rather, as too high for mortal man. 2. By his word. john 1. 2. Cor. 3.18. Secondly, God is made known by his word, and therefore Christ hath the title of the word of God, being the fountain from whence the word of wisdom sloweth, and he that knoweth the word written, knoweth God, his face being visibly and gloriously reflected to our open faces there, as by a glass. Thirdly, by his works, the heavens, the earth, the seas, 3. By his work●. infinite number of creatures herein contained, which do also set forth God unto us: For the invisible things of him, that is, Rom. 1.20. his eternal power, and Godhead, are seen by the creation of the world considered in his works. And as these lasting works of God, do set him forth unto us, so do his transient works, acts of judgement, mercy, providence and goodness. Let thy name be hallowed, or sanctified. 1. This doth first signify, To Sanctify, what. the purifying of a thing which before was corrupt, and unholy, thus mystically it was showed to Peter, that God had sanctified the Gentiles, when he being invited to eat of the creatures appearing in the sheet, and refusing them, as unclean, was the second time commanded: The things which God hath sanctified, Acts 10.15. pollute thou not. 2. The separating of any thing common to an holy use, thus Aaron and his sons are said to be sanctified, and their vestments, and vessels of the Temple, and all things dedicate, and thus are the houses of God now a days to be counted holy, and glebes, and tithes of the Church. 3. The acknowledging of a thing to be holy, and declaring it, by giving all due observance, and respect hereunto, so that the holiness thereof may be made more famous, and notable amongst all men: and thus principally do we pray, hollowed be thy name, as it is holy, and glorious, make us to acknowledge it, and to ascribe all honour, and glory unto it, whether we speak of thy titles, behold thy creatures, and works of providence, or receive any of thy blessings, or whether we be conversant in the exercises of thy Word and Sacraments, or of any other divine ordinances. And again, whereas thy name is used, as unholy by profane worldlings, vindicate, and deliver it from such abuses, and make us to stand for the maintenance of thy honour against such. And lastly, provide for the preservation of the same, from being used as a common thing, working in all thy people an holy consent to hollow it together, abstaining from all common and base usage thereof. 1. The supplication. 3. For the scope of this petition, as every one of the other, it containeth a supplication, a deprecation, and a thanksgiving. The supplication is, that we and all the people of God may glorify the holy name of God, in our affections loving him with all our hearts, with all our souls, and with all our might, fearing him above all, putting our trust only in him: in our devotion with pure minds lifted up to him only to pray: and in our speeches, swearing rightly, and reverently by his name, and never making mention of him, but with high reverence: lastly, in all natural and civil actions, seeing, hearing, eating, drinking, labouring, recreating, buying, selling, and conversing, and dealing one with another, doing these, not as men led by sense only, but by religion, eating and drinking moderately, and with thanksgiving, seeing and hearing of God's works with understanding, and praising his power, his wisdom, and his justice and mercy, labouring and working the thing that is good, as in God's presence, recreating with moderation, and not according to the sway of voluptuous and vain minds, and in all our contracts and dealings, following the rule of justice and equity, in the fear of this great God. And this in brief is commanded by the Apostle, Whether ye eat or drink or whatsoever ye do, 1. Cor. 10.31. do all to the glory of God. And if in some of these things only we give glory to God, and not in them all, we come short of that, which we are here directed to strive after. We honour God with our lips, but our hearts are fare removed from him; whilst we perform works of devotion outwardly, but have hearts void of this love, fear, and trust, and life's irregular, swerving from justice, temperance, and the fear of God, and tongues let lose to curse and blaspheme God: or else we honour men more than God, whilst we follow justice, temperance, and soberness, and speak reverently of God's name amongst men, but are cold, and seldom, or corrupt in our devotion. So that this one short petition comprehendeth the three former Commandments of the Law, and herein we crave, that we may be able to do, whatsoever we are therein directed unto. 2. The deprecation. The deprecation is against the sins in these Commandments forbidden, contrary to the duties before spoken of, with an acknowledgement of our transgressions, and weakness; through which we daily offend herein, sighing after more perfection, and strength of grace. We acknowledge therefore here lemma yourself, and love of the world, fear of men, and trust in arms of flesh, our corrupt worshipping of God, our neglect of his worship, our errors in speech to the dishonour of his name, cursings, swear, perjuries, neglect of vows, and giving God's honour to creatures, swearing by them: and our errors in action, not being moved with divine meditations beholding Gods works, being intemperate in meats and drinks, and not following that justice, and fear of God in our dealings, that we ought to do, and for strength to overcome all these our corruptions we pray. 3. The thanksgiving. The thanksgiving is for these corruptions mortified, and purged, and for contrary graces, revived, and settled to the praise of God's name: when we find to our comfort, that the Lord hath set up in our hearts some measure of this love, fear, trust, made us devout worshippers of God, and reform in some measure, the errors of our speeches, and actions: in which notwithstanding we must take heed, that we do not glory and boast ourselves, lest we favour of the proud Pharisie, but to give God only all the glory. 1. Tim. 2.1. Likewise we praise God here for his grace in other men, by whom his name hath also glory, whilst they consent in things together with us, to the honouring of God. For this is also commanded, as to pray for others, so to praise God for others; I exhort, that first of all, prayers, and supplications, and giving of thankes, be made for all men. For this cause of old, they that were led by the Spirit of God, did praise his name over the graves of Martyrs, for his grace given unto them, shining so much to his glory (though since it hath been turned into prayers for them being dead, and to them) and it is an evident want of the Spirit of God, and of the presence of the lying Spirit, to malign such, as seek thus to live to God's glory, and to discourage them, and to speak all manner of evil against them, as is the manner of many now adays, seeking by their checks and taunts, to quench the sparks of zeal, which are kindling in the hearts of others, especially of underlings. Out of your own mouths shall ye be judged, ye evil and wicked servants, to the highest; seeing, with your mouths, ye speak the words of God's praise, for grace in others, and with the same mouths, ye prick their sides, as with swords, to spill, if it were possible, all warmth of grace out of them. Now, all this is in the first petition: the supplication, we pray thee, let thy name be hallowed: the deprecation, we pray thee, let not thy name be unhallowed, or have dishonour done unto it: the thanksgiving, we thank thee for disposing us to the magnifying, and giving glory to thy name, for thy grace and goodness, and so let thy name be hallowed. Quest. 124 In the second petition, what do you desire? Answ. That the number of true believers may be daily increased, that God's Kingdom of grace may be enlarged, and his Kingdom of glory hastened. Acts 2.23. Explan. According to the method propounded, I consider first, the order of this petition, it goeth before this; Thy will be done, to teach us, that no man can rightly do the will of God, and please him, unless he be of his Kingdom, and delivered out of the Kingdom of darkness, by faith, and the Spirit of Sanctification. He shall do his will indeed, as a vessel of wrath, being overruled by his Almighty power, as the Devil doth Gods secret will; but not as a vessel of mercy out of a good heart to be accepted, as the Angels and Saints in heaven. For when the wicked jews had crucified the Lord jesus, it is said, that they had taken him, being delivered by the determinate counsel. and foreknowledge of God▪ and against his disposing will, it is not possible, that wicked men and wicked Angels should do any thing. But in this there is little comfort, as to the galleyslaves of the Turks, being compelled to their task, the comfort only is, when from the heart willingly and cheerfully Gods will is done, namely, his revealed will and Law. To do Gods will. Heb. 11.6. Esay 1. Now for this it is necessary, that a man be first of this kingdom, Without faith it is impossible to please God. All duties done by the unsanctified jews living in sin, are rejected as abominable. Their new Moons, their Sabbaths, their incense, their sacrifices: without these a man cannot so much as think any thing pleasing unto God; 2. Cor. 3.5. even as they that yield allegiance to the Pope, or to the Turk, or any enemy of our King, cannot please him, their lawful Sovereign, how officious soever they be. So they in whom the power of darkness is not yet shaken off; but are still through infidelity, and the love of sin, under the Prince of the air, and not subjects of the kingoome of heaven, cannot please God, what duties soever they seem to the world to perform with zeal and devotion. This then serveth, first, to show us the fountain of all our goodness, the grace of God, the mercy of our heavenly King, who maketh us able to serve him, and crowneth our service with glory, t●at for no service which we do, we presume to challenge aught at his hands, as the merit of our work, but reject this, as Popish arrogancy, and acknowledge when we have done all that we can; we are unprofitable servants, which is Christian simplicity. 2. Not to rest in any outward act or duty, which we do, but labour for true faith, for hearts rightly seasoned, as hearts of the subjects of his kingdom, otherwise it is lost labour whatsoever we do in vain are ye just, merciful, or devout, unless the service of Satan be in heart renounced, unless there be faith purging inwardly. 2. The Kingdom of God. For the sense of the words: Thy kingdom, the object of this desire is first to be considered, and then the act, let it come. God's kingdom is the rule that he doth exercise over his creatures, and is general over all, and special over the elect. Generally his kingdom doth comprehend the whole world, with all things therein, which he ruleth and governeth by his providence, making one to be for the preservation or punishment of the other, thus upholding things in order ever since the first creation. Psal 48.2. Psal. 93.1. In this sense God is called by the Psalmist, the great King, and God is King, be the Heathen never so impatient: and again, the Lord reigneth, etc. and unto his Firstborn, Christ, the Heathen are given for inheritance, Psal. 2. and the uttermost ends of the earth for a possession. Specially Gods Kingdom is over the Church, howsoever dispersed into many places, yet making but one Kingdom, and this Kingdom is partly in Heaven, partly upon earth, till the last great day, when in Heaven only it shall flourish. That part of his Kingdom, which is upon earth, is the whole multitude of all such people, as outwardly embrace the Christian religion, though many be profane, or hypocrites, and this part is called the Kingdom of Heaven, Matth. 13. both in the Parable of the Sour, of the Draw-net, and of the Field, wherein the envious man sowed tares, etc. Wicked men being for a time mixed amongst the godly, but at the last day to be severed, and singled out, and left, the godly only being taken: and this is God's special outward Kingdom, which in special manner he defend●th from Infidels, holding up the Sceptre of his Word, and giving them laws, whereby to be governed. Now besides this, there is an inward spiritual Kingdom of God, which is over all those, in whose hearts these laws are written to do them, and the holy Spirit ruleth, and beareth sway, and happy is that man, which is thus of his Kingdom: for when Christ did highly extol john the Baptist, saying, that a greater than he, was not borne of women, he affirmeth yet, that the least in the Kingdom of Heaven, is greater than he, the least of those that are inwardly called, greater than he, by his most excellent office, even as they which do the will of God in Heaven, are more than mother, brethren, and sisters of Christ, then Marry, as she was dignified to be his mother, according to the flesh. That part of the Kingdom, which is really in Heaven, consisteth of Angels and Saints, and is imperfect, till the last day, when in a more special manner, the Kingdom shall be delivered up to God the Father, that he may be all in all. 1. Cor. 15.24. And thus much for the meaning of the object. The act, Let it come. This is first of the general Kingdom, whereby the world is most providently ruled, let it stand, let wickedness be punished, and godliness rewarded. 1. The Kingdom of grace cometh by four degrees. Secondly, of the special Kingdom, the coming whereof is in four degrees. 1. Let it be erected, where it is not, send thy word, send Labourers to work in thy harvest, let thy Word sound to all parts of the earth, to the jew, to the Turk, to Infidels in all places, plant a Church there: this specially is the praying for all men, unto which Saint Paul exhorteth, that the Gospel may shine amongst them, that it may shine to their hearts, who are yet in darkness. 2. Let it be confirmed and continued where it is, let it not be abolished by persecution, corrupted by heresy, vanish by hypocrisy, or degenerate, and grow into the contrary, by profaneness. 3. Let it be restored, where it is decayed, or corrupted in doctrine, or manners, restore such as are fall'n by weakness, purge the errors of such as are seduced. 4. Let it be perfected, & made complete, by hastening the marriage day, wherein the new jerusalem may be in all points as a Bride trimmed for her husband, which shall only be at the last day, when death, and the Devil, and every enemy shall be destroyed, and God alone shall absolutely reign over his people, guiding them in and out everlastingly, and communicating his heavenly most glorious Kingdom unto them. 3. For the scope. The supplication is, 2. The scope of the words. 1. For God's general Kingdom, not that it shall fail whilst the world endureth, burr because it is God's will that we should pray for such things, as make for his glory, we are directed to ask here, the exercising of God's sovereignty and dominion over the world, whereby his power, wisdom, and goodness may appear to the sons of men, of the great creatures, the irrational, the Heavens, Earth and Seas, being still contained in their proper places, properties and operations; of the rational, the obstinate, and rebellious being by his just judgement punished, and the godly by his mercy rewarded, the rage of the enemies of good order, being restrained, and the peaceable and righteous being encouraged. For, according to all this, Deut. 27. they were taught of old, to pray, when a curse being annexed to every Commandment broken, all the people were bidden to say, Amen. 2. For all good means and furtherances of his special kingdom, which is his Church, and such are godly and righteous Magistrates, defending the faith, diligent and zealous preachers, publishing the faith of Christ jesus: for such we pray, that many may be stirred up, and continued in all places. For Preachers, Matth. ●. 38. we have a special precept, Pray the Lord of the harvest, that he would send forth Labourers into his harvest, and as we are to pray for the increase of their number, so for their utterance, Ephes. 6, 19 and boldness in preaching the Gospel. And for such as be in authority, how we are to pray, hath been showed already, they are nursing Fathers and Mothers of the Church, Kings shall be thy nursing Fathers, Esay 49 23. and Queens shall be thy Nurses, saith the Prophet. Let thy Kingdom come, therefore is; Let godly Magistrates be increase, under whose government, thy Church and people may flourish, and send many faithful Preachers, Deut. 33.8. as Moses said of Levi; Let thy Thummim and thine Vrim be with thy holy ones. Such integrity of life, and light of doctrine, that they may be as lights, set upon an hill; giving light to such, as be in darkenesss of sin and ignorance. 3. For the defence of these from all dangers, whereby they may be interrupted in their proceed, that their lives may be continued, and their power increased, to the comfort of the faithful. Thus it hath been the manner of good Subjects, of old, to pray for their good Governors. Cushi coming to bring word unto David of Absaloms' death, prayeth, saying; The enemies of my Lord the King, 2. Sam 12.32. and all that rise against thee, to do thee hurt, be as that young man is. And for Ministers, Smite through the loins of them that rise against him (saith Moses of Levi) and of them that hate him, Deut. 33.11. that they rise not again. And Saint Paul, speaking of the Ministers of the Gospel, saith; Pray for us, that the Word of God may have free passage, and be glorified, and that we may be delivered from unreasonable, 2. Thes. 3.1.2. and evil men. 4. That many may be daily converted, by the Ministry of these faithful servants of the Lord, and grace, virtue, and true religion confirmed & increased in them. And first, and chief, that inferior Governors, which have the private rule of others committed unto them, in the well ordering of their families and jurisdictions, may help forward the work of grace, in their children and servants. Thus Saint Paul professeth often, that he prayed for such people, as amongst whom the Word was preached, and willeth all men to do the like, when he bids, Pray, that the Gospel may have a free passage. 5. That the Kingdom of glory may be hastened, to the comfort of all the faithful, all the works of the Devil being then dissolved, the flesh and old man being quite abolished, and grace only ruling and governing us all; or rather grace being perfected and swallowed up in glory. And this is the highest pitch of our desire here, this being the height of God's honour, the most full establishment of his kingdom, and the perfection of his will. Wherefore the Spirit, Reuel. 22 17.20. and the Bride both say thus Come, let thy Kingdom come, and the inspired prophetical Divine saith, Even so, that is, quickly, Come Lord jesus. 2. The deprecation is against all impediments and lets of God's Kingdom, and these are either general or special. 2 The deprecation. General hindrances of God's Kingdom are, either in the Magistracy, or in the Ministry. 1. In the Magistracy is an Anarchy, when any Country is without a King and lawful Governor, by reason whereof, every man doth what he thinks good, as being under no Law of a Governor: such as was the estate of the Israelites, immediately before samuel's time, as is twice noted; In those days there was no King in Israel. ●udg. 18.1. 19.1 And this we are to pray against, as the most woeful condition of any people that may be, there being hereby such a gap opened to all licentiousness and lewdness, as that another Nero. or Vit llius, may better be endured, than this being without a Governor. At this time was that outrage done by Dan unto Michah, and Idolatry so graffed amongst the Danites, as that God seemeth for ever, to have blotted them out of his book of life, Reuel. 7●. when thousands of all other Tribes being sealed, Dan is passed over unmentioned. judges 19 And at this time was that villainy done, for which the Tribe of Benjamin was cut short, & almost brought to be no people. And our forefathers in this I'll, have felt the terror and misery of such times, by the invasion of the barbarous Picts to be greater, than when they have been ruled by Tyrants and Strangers. If any therefore be unwilling to live under government, and long after the liberty of an Anarchy, he doth most palpably pray against himself in this petition. 2. We pray against Tyranny, that is, an evil and wicked government, whereby the truth is discountenanced, as in Ahab, time, who hated Michaiah; or persecuted, as when jezabel was Queen: or idolatry, or heresy is maintained and commanded, as by Nabuchadnezzar; or lastly, whereby wickedness is rewarded and favoured, as by some Heathen Emperors of the Romans: Tiberius Caesar is said, to have rewarded Novellus Tricongius with a Pro-Consulship, for drinking three pottles of wine at one draught. Against such Governors we pray, Munst. Cos. pag. 720. that, if God so please, no place may be troubled with them; if they be, that their hearts may relent, and be turned. 3. We pray against evil laws, made against the proceed of the Gospel, and for the maintenance of men in sin, such was the law made by the pharisees, against the followers of Christ, john 9.22. they ordained, that if any followed him, he should be cast out of the synagogue, such was the Law of Darius that no man should pray unto any other for thirty days, but unto himself only, Dan. 6. He●●. 3. against which Daniel prayeth: and such was the decree of Ahashuerosh, made for the destruction of all the Lords people in one day, against which they all fasted and prayed. We pray therefore here against such laws of Infidel Kingdoms, as forbid all coming of strangers in amongst them, to prevent the rooting out of their idolatry, as amongst the people of Ch●n against the bloody Inquisition in Popish Countries, tending to the prevention and rooting out of all reformation for ever, and against any laws of Turks or jews hindering their conversion, that God would disannul them, and against all defects (if there be any) in our laws, and neglect of the execution that the defects may be supplied, & the execution of good laws better looked unto, for the furtherance of God's kingdom. Hindrances of God's kingdom in the ministry. In the ministry there may be also many hindrances of this kingdom against which we pray. 1. Ignorance and unaptness to teach: for even as the child without milk perisheth, and having too little languisheth: so the poor souls of men under ignorant ministers, or such as be unapt to teach them, do perish and decay: Hos. 4.6. 1 Tim. 3. 2 Tim. 2.15. My people perish, saith the Lord, for want of knowledge, and a Bishop, saith the Apostle, must be apt to teach, he must know to divide the word of truth a right. 2. We pray against heresy in them, whereby the milk of the word, as with poison, is corrupted and turned to the destruction of souls. Of this hindrance S. Peter speaking, 2 Pet. 3.16. saith, that there be many hard places in the Scriptures, which the ignorant and unstable pervert unto damnation. And like unto this are profane and vain babble, which by the Apostle are compared unto the Canker and Gangrene, tending to the destruction of the body. Wherefore we pray, 2 Tim. 2.27. that no such preachers may creep in or be suffered in the Church, as do teach heretical opinions, vainly and profanely handle the holy Word, to the disgrace thereof amongst the hearers. 3. We pray against idleness in Ministers, taking the fleece and fat of the flock, but through laziness and carelessness suffering the wand'ring to be out of the way, the feeble without pasture, and the diseased, and weak without cure, and exposing all to the rage of the devouring Wolf. If he that hath the keeping of a tower against the enemy committed unto him, and a reward therefore, shall sleep and neglect his charge, he is worthy of death by the Martial Law: and he that taking wages, and having any work committed unto him, if through sloth he doth it to halves, or to quarters, he is worthy to be punished as a thief. So, and much more they which take charge of souls, and wages therefore, a spiritual work in hand, and hire to do it, and yet are slothful, and given so much to their ease, as that they labour not in this work, by preaching, praying, exhortation; yea, and by good example of life, shall answer as thiefs and robbers, and undergo the utmost of Gods Law. We pray here, that if there be any such (O utinam nusquam) they may be diligent, or else speedily removed, and more painful and faithful placed in their room. 4. We pray against wickedness in the life and conversation of Ministers: for a Bishop must be unreprovable, Levi had both the Thummim and Vrim committed unto him; 1 Tim. 32. When wicked ministers are wicked livers, though they teach things good, and the way right, yet such a cloud is cast over their doctrine, that it shineth very dimly, and few, or none see to follow after it: when like Images, showing the way they are seen to stand still without motion, they are held as idols to be teachers of lies, and what they show is not embraced. Particular hindrances of God's kingdom. The particular hindrances of God's kingdom are such, as be in every private person in particular. These are first Infidelity and unbelief, whereby the door of the heart is shut up against the Lord, that he cannot rule there as King. Heb. 4.2. Where unbelief was, it is noted that Christ could do no great matters. Lydiu had her heart opened, before that the power of godliness wrought in her; The jews are noted to have had the world without profit, because their hearing was not mixed with faith. Faith was the first thing which Satan undermined in our first parents to beat down God's kingdom, & it is the first thing, wherein Paul laboureth with King Agrippa, to make him a member of God's kingdom. As all things are possible to faith, so it is impossible, that any good thing should be with unbelief. We pray therefore here against this unbelief, that the Lord would open our hearts to believe his word, and all the promises, and threatenings therein contained. 2. Impenitency, and hardness of heart, whereby the mind is without relenting for sin, and rejoiceth rather herein, and as the hand by often handling of hard things becometh daily more hard and insensible, so by sinning, the conscience becometh more hard, and without sense or remorse for sin. Luc 3. Wherefore when john would prepare the way for the Kingdom of Christ, he preacheth repentance, the putting away of this hardness in sinning, Esa. 66 2. and when the Prophet Esay would describe such a man as with whom the Lord doth dwell, to rule and reign in him, he saith, that he must be humble, contrite spirit, and tremble at his word. We pray then here, that the Lord would take away the heart of stone out of us, Ezech. 11.19. and give us an heart of flesh, as he hath promised, so that the power of sin may be shaken, we may tremble for sin past, and resolve upon newness of life for the time to come, as good subjects of God's kingdom. 3. Any one reigning sin, which is, when the soul is quiet in some private secret sin, and doth not strive earnestly against it: For let it be never so small if there be a willing going on in it, it is a reigning sin, and God cannot reign in that heart; Let not sin therefore saith the Apostle, Rom. 6.12. reign in your mortal bodies. Eph. 5.14. He that promiseth to the enemy of the Land but one penny, or one egg towards his maintenance to invade the country, is no good subject to his Prince, no more, than he that promiseth horse, man, and armour: neither is he a good subject of God's kingdom, that resteth, and without check, nesteth in lying, in petty swearing, in vain talking, or evil thinking, and fighteth not against these, Awake thou that sleepest, stand up from the dead, and Christ shall give thee life: if thou sleepest in any sin, thou art without life, out of the Kingdom of light. 4. Negligence in superiors towards inferiors in parents, masters, or the wealthy towards the poor, children or servants, suffering them to sin, leaving them untaught, forbearing to admonish them, & to further Gods kingdom in them. Levit. 19.17. For if it be a sin of neglect in any man to let his familiar friend to sin unreproved: much more is it in such, as have some authority annexed unto their persons, they sin against that Charge. Thou shalt plainly rebuke thy neighbour, and not suffer him to sin. 5. We pray therefore, that all governors of families may shake off negligence towards their charges, and though it be painful unto them, labour to further Gods Kingdom in their families, and that the rich in disposing the liberalities to the poor, would not let pass good admonitions, but as feed their bodies, so endeavour to season their souls with grace. 3. The thanksgiving. 3. The thanksgiving is, for the Lords exercising his Kingdom, in the right ordering of the world, punishing the wicked, rewarding the godly, spreading the glorious beams of his word, for bringing men hereby into the right way, for enlarging his kingdom thus, for worthy magistrates, painful and faithful ministers, religious neighbours, for faith, repentance hatred of all sin, and care to do our duties wrought in us. Thus the Saints in heaven do sing continually to the praise of the Lord, both for the destruction of the whore of Babylon, Revel 18. and for his kingdom in them. And all this is in the second Petition properly comprehending the first Commandment: Let thy kingdom come, outwardly thy power and providence being exercised, and inwardly, grace being increased, and glory hastened. Let nothing hinder the coming of thy kingdom, neither the devil, nor wicked men, neither in the magistracy, ministry, nor people, neither infidelity, impenitency, any reigning sin, or negligence. Thy kingdom is come, we praise thee for it in ourselves, and others, and all over the world. Hear also implicitly we acknowledge our opposite disposition to God's kingdom, and bewail it. Quest. 105. In the third Petition, what do you desire? Answ. That I myself, and all the people of God upon earth may as readily obey God's will, as the Angels, and Saints in heaven. Explan. First, for the order of this Petition, it followeth this; Thy kingdom come. to show, that where God's kingdom is set up, his will is endeavoured after, and preferred always, and not our own will His will is accounted holy, and his way equal, our own will, and ways unholy, and unequal. There cannot be a good Tree, but it will bring forth good fruit, there cannot be faith, but it will appear by the works, neither can there be a good faithful subject of God's kingdom, but he will study in all things to do his will. He is therefore wrapped up in infidelity, hardness of heart, and in sin, that preferreth his own will, and goeth on in Rebellion against the Lord, what Faith, and hope soever he pretendeth. 2. The sense of the words: GOD'S will is either secret, or revealed: according to that of Moses; The secret things of the Lord, belong to the Lord, but the revealed to us, & to our children. The secret will of God is touching the number of those, that shall be saved, the day of judgement, the time of the jews conversion, the final confusion of Antichrist, and particular estates of other men, the particular afflictions, and crosses appointed for us, and the day of our death, and such like. In these things we pray, that we may rest contented in the Lords good pleasure, when by the event it shall be made known, what hard-ship soever he hath appointed to us. The revealed will of God is, whatsoever is manifested in his word, to be his will concerning both faith, and practise, we pray that it may be answerably done, as it is required; Thy will, that is, not my will, thy will only, not thine, and mine also, betwixt which two, there is no proportion, thy will both for matter, and manner, and thy will, though contrary unto and against my will; In earth, as it is in heaven, that is, say some of our bodies, and members, as of our souls, and minds, of the worldly, and such as be not yet called, as of those that are called, but this is forced without cause, the words having a proper meaning with good sense. In earth therefore, is by us, that dwell in this world, in the midst or many temptations, and provocations unto sin, let thy will be done, as by the inhabitants of heaven, that are free from all temptations, and discouragements. 1. With such cheerfulness and readiness, as the Saints are set forth in heaven to be continually rejoicing, and singing, and the Angels to have wings, through their readiness flying, as it were, to do that, which the Lord appointeth them. 2. With so perfect an heart, free from all hypocrisy, loving the Lord with all our heart, and out of this love doing his will, as David, and josiah, are commended to have done. 3. In all things, not in some only, which we can most easily incline our hearts unto, or in most, still cleaving to our own most beloved ways, but in all things, to the utter denying of ourselves as Zachary, and Elizabeth are commended to have done. Luke 1. 4. Striving after that perfection of obedience, which the Angels and saints in heaven yield, making it our mark that we continually aim at, and therefore not looking back with Lot's wife, Phillip 3. but pressing towards this with the holy Apostle Paul, earnestly desiring to attain unto it. 5. With all constancy and perseverance, never being weary of well doing, or fainting under the burden of crosses, & persecutions: for they stand continually in the Lord's presence, ready to execute his commands, and this was holy jobs praise; Though he kill me, yet will I trust in him. To deny our own will. Supplicat. 1. 3. The scope of this Petition, 1. in the supplication, we desire grace to deny our own wills and ways, for unless we be willing to deny that which is pleasing to our corrupt natures, and desired by us, we do in vain desire, that Gods will may be done by us, even as he which is in some pleasing by-way, that he will not forsake, doth in vain desire to go the right way; and as he that hath a Table-book wherein many old things have been written heretofore, which he will not consent to have blotted out, doth in vain desire to have some other thing anew written there. Wherefore Christ teacheth us to deny ourselves, thet we may become his Disciples; Ezech. 18 Eph. 4.23.24. Cast away all your transgressions, saith the Prophet, Whereby you have transgressed, and make you a new heart, and, Cast off the old man, saith the Apostle, which is corrupt, and put on the new man. Hear is no new heart, or new man according to Gods will granted, unless first the old heart, the old man be put away. Our will is a blind guide, leading us into the danger of our enemies, as Elishah led the Aramites. We pray therefore, Lord make us to deny our own crooked wills, which until we do, we cannot do thy most holy will. 2. We pray for understanding of the will of God: for without this how should we do it? Give me understanding, Supplicat 2. Psal. 119.34. Hos 4.6. Prou 1. saith David, and I will keep thy saw: Without knowledge my people perish saith the Lord, Get knowledge, and get understanding, saith Wisdom in the Proverbs. No servant can do the will of his master unless he knoweth it; neither can he walk after the Spirit, and do the will of God, that is, not by the spirit instructed to know all things in Gods will. 3. We pray for faith, whereby to believe, Supplicat. 3. that the will of God revealed unto us, in his will, and to apply his gracious promises to our own souls: for knowledge will not profit without faith, without the Spirits teaching of us, as he taught Peter, when to his commendation Christ saith; Math. 16.16. flesh and blood hath not revealed it unto thee, but the Spirit of my Father, which is in heaven. Nay, to believe, is to do the will of God: for, this is the will of the Father, saith Christ, john 6.4. that ye believe in him, whom he hath sent. 4. We pray for power to obey the holy will, Supplicat. 4. and commandments of the Lord: now this obedience is both active, and passive, in doing, and suffering. Active obedience is both gederall and special. General is our sanctification: for this is the will of God, saith S. Paul, even your sanctification, 1 Thes 4.3. leading an holy, just, and good life; holy, by praying, reading, hearing of the word and meditation, as it is commanded, 1 Thes. 5.27. Psal. 1. pray continually, and in all things give thankes, and Blessed is that man which doth meditate in the law of God, etc. just, Psal. 15. by righteous and equal dealing with all men; as he which shall dwell in the Tabernacle of the most high, is uncorrupt in all his ways: good by beneficence, and works of charity towards the poor, as warning is given to rich men, to distribute, 1 Tim. 6.17. and give unto the poor. Special obedience is in works of our special callings, as we are Princes, governors, or subjects, ministers or people, husband, 1 Cor. 7.10. or wife, father or child, master or servant: of these it is commanded; Let every man remain in that vocation wherein he is called And more particularly, the King and magistrate are set for the praise of the good, and the punishment of evil doers, Rom. 13. the people must be obedient to the magistrate. Eph. 6. The father must bring up his child in the information and fear of the Lord, children must obey their parents, and likewise for the rest. 1. Tim. 3. Coll. 3. Of this obedience there be five rules. Rules of obeying Gods will, and man's. Eph. 6.1. Verse 7. Acts 4. 1. Obey Gods will absolutely, & for himself, obey man only in God, and for God, therefore it is added: Children obey your parents in the Lord, and Servants obey your masters, as serving the Lord. Esa. 29.13. And when men command any thing against the will of God, the example of the Apostles is to be followed, obeying God rather then man. 2. Obey God in the manner, as well as in the matter, which he commanded: for he is wisest, and knoweth best what will please himself. Otherwise, in vain do ye worship me saith the Lord. And thou shalt not make any graved Image to worship the Lord by. Obey God in all the matter by him commanded, and not in something of thine own invention, Esay. 1.12. as Saul and Peter, lest it be said; Who required these things at your hands? Math. 12. 3. In doing the works of piety, let them give place, if necessity calleth to a work of charity, as to thy neighbours, house being on fire, his Ox or other beast, being fallen into a pit upon the Sabaoth day. 4. Let the works of thy private calling give place to works of a public calling, and general, if thou be labouring upon the six days, the Lord calling to his house, by appointing solemn meetings to his worship, thou must leave thy work, Levit. 23. and attend upon the Lord there. Thus feast of the Passeover was kept upon the six days, the feast of Tabernacles, of ●●●st fruits, purim, and when the Lord called to any fasting, etc. 5. The works of a general common calling, must give place to the works of a special undoubted calling being contrary, if a man at any time, hath such: as Abraham had to kill his own son, the man, whom the Prophet bad to smite, and wound him, and the Prophet that was forbidden to eat bread in the place of jeroboams' Idolatry. 1 Pet 2.15. Passive obedience, is in bearing patiently according to Gods will, whatsoever is his will to lay upon us; This is the will of GOD, saith Peter, that by well doing ye put to silence the ignorance of foolish men, speaking of subjection to the Tyrants of those times, and to servants being wrongfully punished, he propoundeth this comfort; If any man for conscience towards GOD endureth wrongfully, Verse 19 that is thank worthy. If any man therefore grudgeth, and be impatient, he doth against the will of the LORD, Now that all our obedience may the better be accepted, it must have these three properties. 1. cheerfulness, and readiness, it is spoken of, as a thing taxed in Cain, that in process of time, he came to do sacrifice, Obedience acceptable. Gen. 4. 2 Cor. 8. jam. 1. and God loveth a cheerful giver, (saith Paul) he loveth one like to himself, who readily bestowerh upon such as ask, upbraiding no man. It is not therefore sufficient to obey, either in doing or suffering, when we must needs, and are pressed hereunto, but we must willingly and cheerfully obey, even in bearing any cross, wherefore, He that will be my Disciple, saith Christ, Matth. 10. must take up his cross, and follow me. 2. Sincerity, which is hearty and from the Spirit, approving ourselves to God, and not affecting the applause and praise of men: for, thus our obedience will be all lost labour, Esa. 1. Matth. 6. as that of the jews and pharisees. 3. Universality, which is in all and every particular thing: Marc. 6. for Herod did many things, and yet was rejected, because he disobeyed in one thing: but job is approved, obediently professing his subjection to God, though he should yet aggravate his misery, and kill him. 2. The deprecation against all disobedience to the will of God: and this is first rebellion, an obstinate offending against the known will of God: when Saul offended thus, The deprecation. 1 Sam. 15. Psalm 19 his sin is censured as rebellion. This made David so earnestly to pray against this presumptuous sinning. Deprecat 2. 2 We pray against profaneness, which is a base estimation of holy duties, Heb 12.16. making no more reckoning of the Word of God, then of Aesop's Fables This is set forth by Esau's example, who sold his birthright for one mess of pottage; and is forbidden to all men. Under pain of being deprived of God's blessing, when we shall seek it with tears. Deprecat. Esa. 29.13. 3. We pray against hypocrisy, whereby men draw near unto God with their lips, but have their hearts estranged from him, doing duties, which the Lord requireth, but not with that uprightness. This maketh God an Idol, and his worship odious, it causeth blasphemy against his holy Name, and ruin of many souls, who seeing wickedesse under the cloak of religion, do stumble and fall. Wherefore amongst all others, Christ giveth warning unto his Disciples, that they be not like unto the pharisees. Deprecat. 4. Rom. 7. jam. 1.14. 4 We pray against natural corruption, which hindereth. that we cannot do the good we should, and pricketh forward to the evils, which we should not: which draweth away to disobedience, and enticeth: we pray, that it may be mortified, and not bear this sway in us. Deprecat. 5. 5. We pray against weariness in well-doing, which is, when having for a time hearty obeyed, a man fainteth, as in a long and tedious journey, either going on more slackly, sitting still and refusing to go further, or turning back again. Against this it is commanded: Be not weary of well-doing, for we shall reap in due time, if we faint not. Deprecat. 6. 6. We pray against delight and pleasure taking in other men's sins, whereby they are heartened: this is condemned in the Gentiles, who were given over of God: and holy Lot, upright-hearted David, and all the righteous have been vexed at the heart to see the disobedience and sins of other men. Deprecat 7. Heb. 12.9. 7. We pray against impatience, that maketh a man murmur at crosses, and discontent, that we may not so ungraciously offer that unto God, which we will not do to our natural parents, whose corrections we suffer patiently. Thirdly, the thanksgiving is for disobedience and sin in any measure mortified, for the knowledge of God's will, for faith, and desires in truth, to obey the will of the Lord in all things all the days of our lives: and we praise God for the readiness of other men herein, as Paul praiseth God for the faith and obedience of the Romans, and of other Churches, Rom. 1.8. and the other Disciples glorified God, when of Peter they heard of Cornelius and his friends, that God had given them repentance, Acts 11.18: and to obey the Gospel. So that in this petition is properly comprehended the tenth Commandment, forbidding all first motions to sin against the will of God, and prescribing perfect conformity hereunto, as it is in the Angels, and Saints in Heaven: and the fourth Commandment appointing unto us a Sabbath, as it is in Heaven. Or rather this Petition may be said to comprehend all the Commandments, the second the means of keeping them, and the first, the last end of all our obedience to Gods will, viz. his glory. The supplication of this petition is. Let thy will be done, making us able by thy grace, the deprecation, let nothing hinder the doing of thy will, neither rebellion, profaneness, nor hypocrisy; the thanksgiving, thy will is done, by thy faithful people, we praise thy name for it, for the Faith, Repentance, Patience, and other grace bestowed upon thine, and implicitly, we bewail our untowardness, and backwardness to do God's will, and humbly to acknowledge the same. Quest. 126. Which be the three Petitions, concerning ourselves? Answ. First, Give us this day our daily bread: the second, forgive us our trespasses, as we forgive them, that trespass against us; the third, And lead us not into temptation, but deliver us from evil. Explan. After the petitions for God's glory, here follow such, as more immediately concern our own necessities, in handling of which, first consider the order in general, they follow those which concern God's kingdom, and glory, to teach us, that if our care be first for God's kingdom, and to honour him in doing his will, we shall easily obtain all things needful for our own comfort, otherwise, if we seek ourselves first and chief, we may endeavour after comforts for ourselves, but all shall be in vain. According to this is the promise made by Christ: Matth. 5.33. Seek first the kingdom of God, and the Righteousness thereof, and all other things shall be cast upon you: and that saying of the Apostle. Godliness is profitable to all things, 1 Tim. 4.8. which hath the promise of this life, and of that which is to come. There is nothing more usual, than this, to encourage unto godliness, or to discourage from disobedience, and wickedness; Deut. 28. Levit. 26. If thou shalt diligently do that I command thee (saith the Lord) thou shalt be blessed in all things, contrariwise, cursed shalt thou be. Thus it is promised by the Prophet, if the Sabaoth be consecrated, Esay 58.14. as glorious unto the Lord, etc. I will cause thee to mount upon the high places of the earth, and feed thee with the heritage of jacob thy Father. Hag. 16. And on the contrary side; Ye have sown much, and bring in little (saith Haggay) ye eat, and have not enough, ye drink and are not filled, ye cloth you, but are not warm, he that earneth wages, putteth them into a broken bag, because the house of the Lord lieth waste. The want of this consideration, maketh men so eager, in seeking worldly profit, and so slack about the advancing of God's Kingdom, and building of his house, to the inevitable loss, not only of the things sought after, by worldly minds; but of the soul perishing in hell fire for ever. Quest. 127. What pray you for in the first of these, which is the fourth Petition of the Lords prayer? Answ. We pray for all things necessary for this present life, and therefore we ask but for bread, and for this day. joh. 6.27. Explan. To follow the method before used, in the three first petitions: The special order of this petition, before that which is for the remission of sins, is first to be considered, and because it is immediately after this Petition: Thy will be done. It is placed before this; Forgive us our Trespasses, etc. Not for that the things of this life are to be sought, before those that concern the life to come: for against such surmises, the Lord hath plainly commanded; Seek not the food that perisheth, but that which endureth unto eternal life, that is, in regard of your earnest care and study, for spiritual food and salvation, even neglect seeking daily bread. The reason of this order than is, to provide against our infirmity, whereby we distrust God, for bread, food, raiment, and worldly deliverances, when we profess, that we believe in him, for the remission of sin, and deliverance from damnation. For the Lord jesus being privy to this our weakness, to make us to see, and to be ashamed of it, followeth our own order, both secretly taxing this our corruption, and discovering our little faith, even for main matters, concerning salvation, and also helping it, by beginning with things temporal, wherein we have a sensible taste of God's goodness, and ascending to things spiritual, and out of all bodily sense 1. It showeth, how much we prefer the food that perisheth, We ask bread before remission of sins, why? that finding it to be true in our own hearts, we may be emptied of these immoderate worldly cares: much more, than other natural creatures, the Fowls of the air, & the grass of the field, we having reason to lead us, which they want: Math. 6. for thus do the Heathen, which have no knowledge of the heavenly Father caring for them. 2. It showeth the deceitfulness of our hearts in regard of Faith, we thinking we have a great measure hereof, but being proved liars, when we come to the trial, by the smaller things of this life: for when the disciples were warned of worldly cares, Why care ye for these things, Math. 10. saith the Lord, O ye of little faith: and when Peter, ready to sink, being afraid for the waves of the Sea, cried out, Master, save me. The Lord rebuketh him saying, O thou of little faith, why didst thou doubt? as if he should have said, there is little faith indeed, if there be distrustful caring for worldly things in time of want, or despair in time of danger. S. Paul concludeth on the contrary side, from faith making Christ ours, and peace with God believed. Wherefore we rejoice in tribulation, Rom. 5.1. Rom. 5.32. and having given us Christ, how should he not together with him give us all things also? He that believeth not that the King will give him sixpences, how can he believe that he will give him an hundreth pounds? And if thou canst not through faith patiently wait the good pleasure of the Lord for things temporal, which are of no value, in comparison of heavenly, how canst thou through faith depend upon him for heaven, and everlasting life? 3. The Lord provideth here for the strengthening of our Faith touching things eternal, by ascending from these his gifts below, wherein we taste of his goodness daily. For whereas the Lord, notwithstanding our sins, giveth us the comforts of this life, for which we call upon him, he doth hereby draw us on to lift up our minds to the comfort of the remission of all our sins, and of everlasting salvation. As David is drawn on in his confidence against the uncircumcised Philistims, 2 Sam 17 37. because God had delivered him from the Lion and the Bear. The beggar that coming daily to the door of the charitable Christian, findeth relief; or if he cometh not, hath it sent home unto him, doth hereby assure himself of this man's love and good will towards him: so when we find relief at the Lords hands, especially craving it at his gate of mercy, in faith and assurance, we may well be assured that he beareth a favour towards us, and will not suffer us to perish in our sins, we putting our trust in his mercy. So that as from our weakness about the things of this life, we may see the weakness of our faith, about the things of the life to come: so from God's goodness towards us here, we trusting in his mercy, we may also see and be confirmed touching his goodness hereafter, putting our trust in the same his infinite mercy. Again, consider in the order, that it followeth immediately after this. Thy will be done; because to have things necessary for our maintenance here is a stay, and help unto us, the more cheerfully to do the will of God, and to keep us from unlawful erterprises. Whence we are taught. 1. That it is not unlawful even for Christians to seek for the things of this life in their due place and measure; neither is this seeking an impeachment to our Christian profession, otherwise our Saviour Christ would not have appointed us to ask, Give us this day our daily bread. Wherefore as to be over careful for things temporal, is heathinish dissidence, so to be altogether negligent and secure, 1 Tim 5.8. is worse than heathenish infidelity, as the Apostle teacheth. 2. The rule of our seeking things temporal must be not our own, but the will of God; for after this we pray, Give us our daily bread, that is, according to thy will and good pleasure, restraining us from all unlawful means of getting, that by true, just, and equal dealing only we may seek these things, not carking when thou wouldst have us secure, not sparing, when thou wouldst have us to spend, not trusting to our own industry, 1 Pet. 5.7. when thou wouldst have us to cast our care upon thee. For whatsoever is thus gotten is extreme loss, the loss of the most precious soul. 3. We learn, that they only use the goods of this world rightly, and seek them rightly, that use them as furtherances to do the will of God, and make this their mark which they shoot at in seeking after them, & not their own pleasure, jam 5.5. or promotion in the world. They which seek riches to live hereupon in pleasure, & to pamper themselves are accursed of God, and shall have a terrible reckoning to make at the last day. Riches are used according to Gods will. 1. By liberality towards the poor. 2. To pious uses for the glory of God. 3. To necessary uses for the maintenance of ourselves and families, & to the benefit of the Commonwealth. For the sense of the words. By bread here, some of the Fathers were wont to understand the body of Christ, and the Papists the Sacrament of the Altar; and Erasmus saith, By bread what understood. that it is not likely that any worldly thing should be asked in so concise and short a prayer. But this cannot be yielded to be true. First, because this Prayer is a perfect pattern for our direction in all things Secondly, because our spiritual food is asked in the second petition the coming of God's Kingdom being the bestowing of his grace, and specially of Christ the fountain of all grace upon us. Thirdly, because the bread here asked, is but for this day which doth imply, a fading and wasting away, so as that we still have need every day of new bread, which cannot be said of our food spiritual. By bread therefore in this place, is to be understood both bread and all things necessary for our sustenance, Levit 26.26. as the word Bread is used, where it is said, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God: and where the Prophet threatneth; The Lord of Hosts will take away from jerusalem, and from judah all the stay, and the strength, Isa 3.2.3. all the stay of bread, and all the stay of water. And showing further what this stay is, he reckoneth up all needful things for the well-being of a Land: The strong man, the judge, the Prophet, the Counsellor, etc. Sometime bread is properly understood, as where the Psalmist reckoneth up bread to strengthen man, wine to cheer the heart, Psal. 104 14 and oil to make the face to shine. 1 Cor. 3.21 Give, that is, sanctify all worldly comforts unto us, which by reason of sin were and do stand still accursed ever since the fall of man, that they may not be destruction and bane unto us in the using, as we deserve; for I do not think that sin depriveth a man of all just title unto these things, (for a civil right remaineth in wicked men to that they possess by Law) but of comfort in using them, they being unclean and accursed unto them, neither doth this saying, All things are yours, conclude the contrary against sinners, but expresseth how all things consent together for the sanctification of the faithful. 2 Give, that is, bestow, uphold, continue, and maintain that which thou hast given us; for all our labour is nothing towards the obtaining, and all our care nothing towards the conserving and keeping what we have, unless the Lord give and preserve unto us. 3 Give, that is, bless, make prosperous and wholesome our meats and drinks for the strengthening of our bodies, and for the cheering and refreshing of our spirits; so as that our frail lives may be upheld, and we enabled to serve thee in the strength of thy blessing in our callings; for it is not any mere natural virtue in us, that maketh our meats nourishable, but God's blessing, for which it is also plain which was said before, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. This day, that is, we desire not such abundance for so long a time, as whereby our dependence upon thee should be cut off, but to be content with things necessary for the present, and to wait upon thee from day to day, though in the morning we have not wherewithal to be sustained until the evening, or in the evening until the next morning, though we see present destruction before our eyes. Daily bread: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bread for our substance, such as nature doth require to uphold it, no dainties or costly feasting, but necessary clothing and food, whereby the substance of our bodies may be continued and confirmed, and not pine and waste away through want. 2 Thes. 3.2. Our daily bread: that is, not the bread, the , the substance of another, but such things honestly gotten by our labour through God's blessing upon us, according to the phrase of the Apostle, calling this a man's own bread; We command and exhort them that are such, that they work with quietness, and eat their own bread, that is, honestly gotten. 2. For the scope of this Petition, The supplication. and first in the supplication: We pray for all things needful for us in this present life, not being measured by our own will and desire, but by the will of the Lord. These things are either general, or special. The things general concerning us all, are; 1. Peace and tranquillity, through which small things become great, whereas by discord even great things decay, and come to nothing. This is the main end which the Apostle propoundeth in praying for such as be in authority, that we may live a peaceable and quiet life in all godliness and honesty. 1. Tim. 2.2. 2. Seasonable weather, for heat and cold, moisture and drought, in summer and winter: that the Sun may shine, and the rain fall seasonably: that the heavens may answer the earth, the earth may answer the corn and the wine, and the corn and wine may answer us, as is the promise of God to such as he favoureth. 3. Worthy and virtuous Governors of the Commonwealth, by whose care peace may be maintained, and we may in quiet enjoy every man his own Vine and Figtree; for upon such doth the welfare of a Country much depend, as the Prophet showeth by the contrary, Esay. 3.2 3. threatening to increase the misery of the people, to take away the judges, Counselors and Captains. 4. Healthfulness, strength, and ability of the people, and the increase of them to our mutual comfort, and the dismaying of the enemies; Psal. 144.12. for this David prayeth, That our sons may be as plants growing up in our youth, and our daughters as the corner stones of the temple: and it is promised to such as fear God, that five shall chase an hundreth, Levit. 26.8. and an hundred shall put ten thousand to flight. 5. Victory over our enemies that rise up against us; for it is likewise promised, Deut. 28. Your enemies shall come against you one way, and fly seven ways before you. Gen. 3.19. The special things which we pray for are, first, an honest disposition to labour & take pains in our particular callings, to get and preserve such things as are for our maintenance: otherwise we do not desire our own bread, but bread pulled from the mouths of other men. Whether we be rich or poor therefore, we must not be idle and unprofitable, neither use unlawful means of getting, but according to the Lords appointment: In the sweat of thy brow shalt thou eat of the fruit of the earth, till thou return to it: for the Apostle, a sound interpreter of the Scriptures, doth thus apply it, saying, This we warned you of, 2. Thes. 3.10. that if there were any that would not work, the same should not eat. So that he which will eat, must work, and take pains in his calling, and not live idly whatsoever he be. 2. Good success through God's blessing in our labours; for in vain doth the builder build the house, and the watchman watch the city, Psal. 127. unless the Lord build and keep it. We pray therefore, that when we blow and sow the ground, that God would bless it, and give increase; and when we attempt and go about any thing, that God would bring it to pass. 3. A charitable disposition in the rich, to relieve the poor impotent that cannot help themselves, and such a disposition in ourselves if we be rich: for we pray not for mine, but for our daily bread, which is a mocking of God, if having wherewith to relieve such as be in want, we deny so to do, as if a man being present at any danger of his neighbour, from which he is able to deliver him, should stand still and call to some other a fare off to come and help him. 4. The sanctification of the creatures, which is, when we are sanctified that receive them, according to that of the Apostle; To the clean, all things are clean; for without this there cannot be a comfortable use of them. 5. The blessing of God to make the creatures nourishable unto us; for they have not wherewithal in themselves, neither have we wherewithal in ourselves to convert them to nourishment, our heat and organs of the body fitted for this purpose, must have strength from the Lord, Psal. 104.29. who if he hideth his face, we are troubled, and return to the dust. 6. Contentation and resting upon God's providence in our greatest wants and dangers; Whilst we have food and raiment, 1. Tim 68 let us therewith be content for this is all which we pray for, and praying for it, we are taught to depend upon God for the same, which we implicitly profess by praying, yea, though we should be very destitute, that we know not how to live to morrow, as the Widow of Sarepta, who notwithstanding imparted of her meal to the Prophet, 1. Kings 17.10. and believed that it should continue for her relief from day to day. 7. Humility and lowliness of mind, because we are all beggars, it is of alms that we have any thing, we have nothing of our own, and without these things given us of the Lord, we cannot be sustained: Even as the lamp, unless it be from time to time supplied with new oil, must needs go out. What a shame therefore is it for a man to he proud and insolent over others, seeing all are fellow-beggars, as well the rich as the poor, the King as the slave. A proud heart and a beggar's purse we say do not well agree together. 1. Cor. 4.7. We pray therefore that it may not be thus with us, but that we in all humility may acknowledge, that we have nothing which we have not received, and of ourselves are poor and miserable. The things prayed against. The deprecation is against all hindrances to our bodily health and welfare, yet not simply, but with submission to the will of the Lord, who knoweth to bring light of darkness, and to turn hindrances to helps and furtherances, even to our outward estate. We pray therefore with submission. 1. Against unseasonable weather, immoderate raines, untimely heat or cold, and droughts when we need moisture, against pestilent influences from any star, or out of the earth by the vapours, or by the quaking and opening thereof. 2. Against improvident Magistrates and Governors, which bring on woe to a land, Eccles. 10 16. Woe unto thee O Land, when thy Prince is a child, and eateth in the morning. 3. Against plague, pestilence, and famine, against all noisome and contagious diseases, whereby thousands have in short time been taken away, so that the living have not been able to bury the dead. 4. Against invasion of the enemies, bringing destruction, and making havoc of all things, this being a time of such misery, as that no pestilence or famine is comparable unto it, which made the Kingly Prophet to desire rather to fall into the hands of the Lord. 5. Against civil wars, the people rising against the Prince, or one part of a Kingdom against another: the misery of which we have seen France and the Low Countries to taste of, and do read of the like in King john's days, in Edward the second, and Richard the seconds days, etc. in England, but have not felt it ourselves, and we pray that we may never taste of it. 6. Against extreme poverty, and want of all things, tending to the famishing of our bodies; for such as fear the Lord shall want no good thing, though the Lion's hunger, and be hunger bit. 7. Against all things that defile man, and make the creatures unclean and accursed unto him. 8. Against an unhealthful constitution, turning our meats and drinks into i'll humours, to the hazarding of our lives, and the decay of our bodily strength. 9 Against idleness and sloth, whereby time is spent unprofitably, or not to so much, benefit of the Commonwealth as it might be, either through want of bodily labour, to whom this belongeth, or of study and care otherwise to do good towards the preservation of the peace and welfare of the Country. 10. Against discontent, whatsoever our want is, that we may not do that injury to the Lord, as to prescribe him a time when to help us, or else murmur through want, as the Israelites in the wilderness. 11. Against trusting in any arm of flesh, what wealth or friend soever we have; for they which do so, fall down flat, and it was the folly of the rich man in the Gospel, Psalm. 20 8. that he said unto his soul, Eat, drink, and be merry, Luke 12 16. for thou hast much goods laid up for many years. 12. Against Covetousness and worldly cares, carrying us on to the greedy desiring of more, through the love of money. It is a spirit fare differing from that of Agur, of whom it is written for our learning, that he desired, Pro. 30.9.13. Give me not riches, lest I be full and deny thee, and say, Who is the Lord? 13. Against hardheartedness and uncharitableness, whereby the hand is held back from relieving the needy, when with the tongue relief is desired for them, as for ourselves. 14. Against all unjust and unrighteous dealing: for bread gotten thus, is not our own, and God is mocked, whom we pray to give us bread, but in the mean season, we thus carve for ourselves utterly against his will. 15. Against prodigality and wasteful spending the goods of this world upon vanity; for must not the Lord needs be offended, if coming to beg things necessary of him, and receiving, we like wanton untoward children, cast them away again? No man but will have indignation at such a beggar, and rather let him starve, then give him any thing again, as the Prodigal in the Parable. Seeing we pray against these things, may we at any time pray for them, that being afflicted we may be humbled, which in the time of our prosperity we will not be? Expressly to pray for any affliction, is to do contrary to the first principles of nature, which teacheth to pray for, Answ. To pray for affliction. and to seek all things that are good, and to shun and pray against all things that are evil, and tend to the destruction thereof: and therefore must needs be unlawful, as it is unlawful voluntarily to hurt a man's own body, under what pretence soever. For it is all one to pray for some hurt unto the body, and to do it hurt, the tongue being the instrument in the one case, and the hand in the other, in both a member of the body armed against the body. 1. Cor. 9.7.2. Cor. 7.11. Secondly, this is without precedent or other warrant, except of superstitious persons, who have whipped themselves almost to the death, or otherwise unduly beaten down their bodies to prevail in the rash vow of chastity, even to the enfeebling of themselves, so that they have been unable to do the works of their callings, and yet have not prevailed, being they had not the gift of continency. Thirdly, conditionally, to pray for afflictions in the case of rebellion of the flesh, if the Lord hath appointed this to be the mean of our mortification, and bringing to sanctification, and so to himself, it is without doubt most lawful and Christian: for this is in effect, to ask nothing but that which is good for us. Whereas Saint Paul saith, I beat down my body, and bring it in subjection, etc. And calling upon the Corinthians for revenge upon themselves, he meaneth not this unnatural violence offering to the body, but denying of such things, as whereby the body is pampered to sin, though otherwise lawful in themselves, which is the duty of us all. Whereas Saint Augustine saith; Aug. tom. 10. serm. 181. Etsi non candem cum martyribus passionem subimus, at si corpora castigemus, etc. possumus candem cum illis vitam aeternam obtinere. Although we suffer not the same passion together with the martyrs, yet if we chastise our bodies we may attain the same life everlasting with them. He hath no other meaning then the Apostle, neither could approve of the violence used to the body, seeing the Donatists seeking thus the glory of Martyrdom, are by him earnestly inveighed against. 3. The Thanksgiving is for all and every of the benefits of this life both general and special; for seasonable weather to praise God, for which was made, Psal. 65. for deliverance from the enemies and victory over them, for which is the Song or Deborah and Barack, judg. 5. for plenty of all things, for which is Psalm. 114. Psalm. 104. etc. We also praise God for freeing us from any evils, wherewith we have been bodily oppressed; from plague, pestilence, famine, captivity, particular sicknesses, etc. for which the people of Israel, Hezekiah, etc. may be examples unto us. This petition therefore comprehendeth chief the eighth commandment, and in the branches: the fifth, touching governors and superiors: the sixth, touching life and health: the seaventh, touching chastity, the exercise of filthy lust being a shortening of the days, and a decay of the strength, and the ninth touching false witness, through which it cannot be well with men for the bodily state. The deprecation is, let nothing hinder, but that thou mayst give us our daily bread; the supplication, Give us our daily bread; the thanksgiving, thou givest us our daily bread, for which we praise thee. Quest. 128. What pray you for in the second of these petitions, which is the fifth of the Lords Prayer? Answ. That God would freely forgive us all our sins, and trespasses against his laws, as we do from the heart forgive the offences by men committed against us. Lament. 3.39. Esay 59.1.2. Explan. For the order of this petition, it followeth, that wherein we crave the good things of this life, which are needful for us, teaching, that the main hindrance of our prosperity, and the cause of adversity and misery is sin, which till it be removed, hindereth, that we cannot enjoy the good things we desire, nor be free from the evil things which we decline. This in short is taught by the Prophet jeremy: Wherefore is the living man sorrowful, man suffereth for his sin: and by Esay; The Lord's hand is not shortened, nor his ear heavy, but your sins do separate between your God and you. And nothing is more usual than this in all the Sermons of the Prophets, and in all holy records of examples, this being the principal drift of all, to set forth the miseries of sinners, and men. If we have therefore prayed for food, raiment, and other necessaries, but yet are destitute; the cause is, our sins remain, we must humbly sue for the pardon of them, and to have God's wrath against us for them pacified; otherwise all our calling for daily bread is lost labour. 2. For the sense of the words, trespasses, by Matthew called debts, by Luke sins: for sins are debts, because we own obedience, of which we fail by sin, and because, as by debt a man is in danger of imprisonment; so by sin, of being cast into the prison of hell. Forgive, that is, seeing we are not able to pay the debts of our sins, being ten thousands of talents, accept of the satisfaction made by the all-sufficient Lord jesus, and for his sake let not our debts be required at our hands, or any of them, for the least of which we are never able to answer. Us; that is us, who are grievous sinners, and are for ever forlorn without this mercy, us, that by faith do believe that our sins are pardoned, helping us against doubting and infidelity, and confirming our faith more; and us, who believe, continuing this thy grace to the end, whereby we may daily have sin expiated and done away, as by our weakness we are daily prone unto sin. Our sins, that is the infinite sins which proceed properly and naturally from us, as from a most corrupt fountain, and are no way to be imputed to thy majesty, as the Author hereof, or to fate or constellation, or to the Devil only, though he seeketh to bring us to sin, james 1.14. and so to destroy us: for, Every man is drawn away by his own concupiscence and is enticed. 2. john 5.16. Again, we say our sins emphatically, that is, with a sense of our own misery, chief in regard of our sins, unto which we are most privy, and at which we begin our grief and prayer for pardon: for, though we pray for the pardon of other men's sins also, according to that precept. If any man seethe his brother sin a sin not unto death, let him ask, and he shall give him life. Yet chiefly we find and feel sin in ourselves most heinous, and that we are of all sinners the chief, knowing more amiss in ourselves, then in others, and therefore we principally crave mercy for the pardon of our own sins. As we forgive them that trespass against us. 2. Tim. 1.15. This is the condition upon which we desire mercy at the Lords hands: to understand the meaning three questions arise. Quest 1 How do others trespass against; us? Sol. By offering some injury or wrong unto us, in regard of our life, Trespasses against us. goods, or good name, whereby they became trespassers. First, in the want of love which they own unto us. Secondly, in the loss and hurt which we do hereby sustain, which they are bound to recompense. Quest 2 How are we said to forgive these trespasses? Sol. By forgiving the first, the breach of that love wherein they were tied unto us, not bearing any malice or grudge against them therefore, nor seeking any revenge, nor taking opportunity to be revenged though it be offered. We forgive also by forgiving the second, viz. the wrong that is done unto us, not requiring any satisfaction at their hands, and by forgiving a debt which they own unto us, not requiring any payment, in the case of extreme poverty. But the first is all the forgiveness which the Lord requireth at our hands, out of this case, and we do well, remitting the malice, though we exact satisfaction, where there is ability; so that a trespasser may be forgiven, and yet lawful satisfaction required, and a debt may be forgiven, and yet the condition here set down not performed, viz. if the mind be not reconciled, but continueth still offended. Quest 3 Is it sufficient for him that hath offended his brother, if he hath forgiven him, to acquit him before God? Sol. It is not sufficient, for so man might be able to forgive sins, which is blasphemy to affirm. Men therefore can only forgive the trespass against him, the trespasser remaineth still obliged to God's eternal wrath, unless by humiliation and repentance before God his wrath be turned away. So that man may for his part forgive trespasses, and yet they may be retained still before the Lord: and on the contrary side, though man will not forgive, through the hardness of his heart, the trespass may be forgiven before the Lord, the trespass being acknowledged, and pardon craved; or if there be ability, satisfaction offered, and the heart being turned, thorough a purpose of not offending any more. 3. For the scope of the Petition in the supplication, What we pray for. we pray for the forgiveness of our sins, and whatsoever tendeth hereunto, and to make us just and righteous in the presence of God. Wherefore, we crave first the knowledge of our sins, that we may understand the infinite number of our offences, and our woeful case in regard of them: for, without this knowledge, the tongue may pray for the pardon of sin, but the heart cannot. He that knoweth not himself to be sick, cannot seek for remedy to cure his sickness; neither can he seek to fortify himself against the enemy, that knoweth not the danger wherein he standeth: no more can a sinner seek remedy against his sins, if he be ignorant of them. The Church of Laodicea is censured for saying, that she was rich and wanted nothing, when as the holy Ghost testifieth, saying, Reuel. 3.17. Thou knowest not that thou art poor, wretched, miserable, blind, and naked. And many poor, and miserable souls, through ignorance not seeing this, say, forgive us our trespasses, but cannot pray it, because they know not, that they have any such need of forgiveness. Prou. 28.13. Secondly, we crave grace to acknowledge our sin: For, He that confesseth, and forsaketh his sins, shall have mercy; but he that hideth them, shall not prosper All men that know their sins do not confess them; or if they do, they will not confess and put away their beloved special sin, but rather seek to justify themselves in them, because all men are sinners, and in many things we offend all. But such crave not the pardon of their sins so, as that they may be in hope to speed, the confession and putting away of all sin only have a ground to build comfort upon. When there was sin in the congregation of Israel specially noted, joshua 7.10. but in one Achan; joshua could not be heard, without removing it first, much less can that man be heard to have his sins forgiven, that loveth any one sin, though it be most secret and small, and laboureth not to put it away from him. Ought this confession to be before the Lord only, and not unto men also? In some case it ought to be before men, who are wise and holy, viz. when our mind is inwardly troubled, and we cannot by ourselves find any ease or comfort, confessing them unto the Lord: james 5 16. In this sense Saint james willeth us to acknowledge our faults one unto another. But to do this upon absolute necessity, as if there were no salvation without it, and to perform it, not upon particular grievance of conscience, but for formality, at a certain time in the year, which the Papists call, the time of Shrift, and to confess before the Priest all our particular sins, with the circumstances, is superstitious, and availeth not, but to make way for more licentiousness, as experience teacheth, and to establish the Pope's Hierarchy over the world, and to the increase of his revenues by buying pardons. Thirdly, we crave grace to be truly humbled for sin, that in the sense of Gods curse due for it, Rom. 7.14. Matth 11.28. we may cry out with the Apostle, Miserable man that I am who shall deliver me from the body of this death? Come unto me (saith the Lord) all ye that are weary and loaden, and I will refresh you. If any man therefore cometh to ask forgiveness of his sins, and is not humbled for them, but is without a contrite spirit to offer in sacrifice unto God, he cannot pray to speed, but is still in his sins. Rom. 4.25. Fourthly, we crave justification, through the death & bloodshedding of jesus Christ, who was delivered to death for our sins, and rose again for our justification: that the Lord would not therefore require our sins at our hands, either holding us guilty, or punishing us therefore in this world, or in the world to come, but that the sacrifice of Christ may be a perfect atonement for us, and his precious blood effectual to cleanse us from all sin. Now of this justification there are two degrees, the first, whereby of sinners we are made righteous, in the very act of our conversion: the second, whereby our daily infirmities and sails are done away, and we are still notwithstanding them reputed righteous. The first we pray for and desire to be confirmed in it, through God's grace, that our estate may be comfortable: the second we pray for, as we have need to preserve our peace and comfort, when we view our estate before God. Even as a bankrupt debtor finding great favour with his creditors to forgive his great debts, and being ready still daily through his extreme want to run upon the score again, is a daily suitor for mercy unto them, to continue this their favour in forgiving all. Fifthly, we pray for love and charity towards our neighbours, through which we may be ready to forgive them their trespasses against us: for our heart naturally is a corrupt fountain, and we are implacable when we are offended, especially if it be spitefully done against us, or by an enemy. Wherefore we pray, that when wrongs are done unto us, we may consider, how much, and often we have offended the Lord, to what grief of his holy Spirit, and with what hateful hearts, preferring Satan and his service before the service of the heavenly Majesty: that as we would notwithstanding have all this forgiven unto us, we may frame our minds to forgive the greatest offences against us, he which hath done them acknowledging his fault. Thus Christ being asked, Should I forgive my brother, if he sinneth against me seven times in a day? Matth 18.21. answereth, If he turneth again, and saith, it repenteth me, I say not until seven times, but until seventy times seven times. And for this cause he bringeth his Parable of the Lord, forgiving ten thousand of talents to his servant; but finding him with rigour to exact the hundreth pence due unto him from his fellow-servant, showing hereby how vain all our prayers are for the pardon of our sins against God, if we refuse to forgive the sins of our fellow-servants against us. Let no man therefore deceive himself, by keeping malice, and seeking revenge upon men for wrong done unto him, but through love let him forgive all: for if there be not this love towards his brother, there is no love towards God, and then it is sure, that God beareth no love towards him, his love of God being an inseparable reflection of the sun shine of God's love upon him: even as a blind man may assuredly know, that the Sun doth not shine upon him, because he feeleth no warmth thereby in his body. What we pray against. 2. The deprecation is against all things that may shut up God's mercy and compassion towards us, & make us remain still bound in our sins: which are, 1 Cor. 2.14. First, Blindness of mind, and ignorance of our inward estate, which is through ignorance of the Law. For this hindereth so much the pardon of sin, as that it is a certain sign of a natural man, still in his sins, according to that saying, The natural man perceiveth not the things of God, neither indeed can he. This blindness hindereth so much, as being out of the way from coming to the ways end, for the way to forgiveness of sins is noted to be perceiving with the eye, and understanding with the heart in the charge given to Esay: Make the heart of this people fat, etc. lest they see with their eyes, Esay 6.10. and hear with their ears, and understand with their hearts, and convert, and he heal them. Rom. 2.4. Secondly, hardness of heart, that cannot repent by acknowledging sin, sorrowing for sin, entreating grace, and by resolving against every sin: for such hardened persons are so fare from mercy, as that they heap up wrath to themselves against the day of wrath. 2. Kings 6. Thirdly, despair of God's mercy and goodness, which driveth from God to the Devil, our sins making us without all hope, as Cain, who said, My punishment is greater than I can bear. We pray therefore, that though with the one eye we see our sins infinite and most heinous, yet that with the other we may see God's mercy infinite, fare above all our sins, that howsoever we are urged by Satan, we may be kept from despair, as Elishaes' servant having his eyes opened to see the fiery chariots and horses round about him, and his master, when the bands of the Aramites drew near against them. Now to be kept from despair, it is necessary that we pray and strive to be kept. Steps unto despair. First, from notorious sins most chief, as murder, apostasy, adultery, and theft, from such as from a steep downhill, cain's and judas fell headlong into the valley of desperation. Secondly, from wicked company, which like a violent stream doth force men so, as that they cannot withstand, as Peter was carried fare thereby. Ephes. 6. Thirdly, from the neglect of God's worship, whereby we lose our spiritual armature, and are laid naked to our potent foes. Fourthly, from the love and immoderate affection to the things of this world, which having the heart, if they fail, our heart faileth also, and a wide gap is opened to despair. And if any of these have been, through which we are falling to despair, we pray that we may yet be supported by such helps, as are most effectual, they being ever near unto us. Helps against despair. Esay 1.18. These are first, promises of mercy, how heinous soever our sins have been, Though your sins were as crimson, they shall be made white as snow; though they were red as scarlet, they shall be as wool. Secondly, examples of mercy showed to Murder, to Adultery in David, to Apostasy in Peter to Idolatry in Manasseh, to Theft in the Thief upon the Cross, to Blasphemy in Paul, and much iniquity and impurity to Mary having many foul Devils together in her. Thirdly, the indignity offered unto God by despair, seeing we refuse to trust him upon his most faithful word, and the inevitable destruction of our own souls hereby, unto former most heinous sins, this being added to make a man out of measure sinful. Wherefore we pray, that in this case we may keep our eyes fastened upon God's promises, revolve in our minds, and always think upon examples of mercy, and consider that as long as we despair not, we are not shut out from mercy; but hereby we are gone for ever, and that worthily, seeing we offer that unto him, which we will not unto a man making faith unto us. Psal. 50.11. Fourthly, we pray against presumption, which is the promising of happiness to a man's self upon false grounds, either because God is infinitely merciful, and will not have any to perish whom he hath made, neither is so severe as they preach of him. Which is the presumption spoken of by the Psalmist: These things thou didst, and whilst I held my peace, thou thoughtest that I was like unto thee: or because his own life is not so bad, as that the Lord can therefore justly condemn him to death, but rather for his good deeds, is bound to give him eternal life, Luke 18 11. as the Pharisie vaunteth himself, saying, O Lord I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican, I fast twice in the week, etc. or because the Lord hath promised, Ezech. 18. that at what time soever a sinner doth repent him of his sin from the bottom of his heart, he will put all his wickedness out of his remembrance; whereupon he doth willingly yet go on in sin, presuming that he will notwithstanding provide well enough afterwards in his old age, or extreme sickness for his soul, by repenting him then of all. For this is a most vain hope, life being most uncertain, man's power to turn to God being mere weakness, and sin getting stronger hold upon him, the longer he liveth therein, and making him more unfit every day to repent, according to that saying: Qui non est hodie, cras minus aptus erit. He that for repentance thinks this day too soon, Will much more think the same till life be done. Wherefore we pray here, that by none of these deceitful baits we may be alured to live in sin, that we may not presume upon our own righteousness, but reject it as a menstruous cloth, nor make a God of all mercy to ourselves, when as he is also most just and severe against sinners, lest with thousands we thus perish for ever, when we little fear it. Fifthly, malice and thirsting after revenge, when injury hath been offered unto us. From this we desire to be preserved, and that we may the rather, we are to consider: First, how much the Lord hath forgiven us for Christ his sake. Secondly, that both the Lord jesus, and all holy men have forgiven and prayed for their enemies, and the Devil only is an implacable adversary. 1. Pet. 2 2. Thirdly, that the way of grace is thus stopped up against us, and consequently the way of glory: for unless we be converted, and become as little children, we cannot be saved; unless as new borne babes, laying aside maliciousness, we desire the sincere milk of the Word, we cannot grow in grace thereby. 3. The thanksgiving is for illumination to see our sins, sanctification to turn from sin, justification to deliver us by the death of Christ from all sin: for blindness spiritual expelled, for hard hearts mollified, and for the extremes and bars of grace, despair and presumption removed: for love abounding, where offences against us a bound, and for malice banished and purged out of us. Psalm. 32. Blessed is the man whose sin is covered, and to whom the Lord imputeth not sin. He therefore that is made partaker of this, cannot but bless God again, yea, all the Saints in heaven do ever without ceasing sing of this; Reuel. 5.9. Thou wast killed and hast redeemed us to God by thy blood, out of every kindred, tongue people and nation, and hast made us unto our God Kings and Priests, and we shall reign upon the earth, etc. The supplication therefore is, Forgive us our trespasses: Let none of our sins ever come in remembrance against us, but be washed away in the blood of Christ: the deprecation, let nothing hinder, but that thou mayst forgive our trespasses: the thanksgiving, thou hast turned our hearts, and forgiven our trespasses, we praise thee therefore, and this alike concerneth the whole law. Quest. 129. What pray you for in the third of these, which is the sixth petition of the Lords Prayer? Answ. That the Lord would not suffer us to be carried away by the temptations of the world, the flesh or the devil to the committing of sin, but that he would deliver us from the evil of all temptatious, both sin, and damnation. Explan. For the order of this petition, it is added unto the former made for our souls good, so that there be two petitions for our souls, and but one for our bodies, teaching us, that our care for our estate spiritual before God ought to be double to our care for things temporal, and of this world. And good reason, because the soul liveth for ever, the body but a short time, the things of the soul are permanent, and lasting ever to the comfort of it, the things of the body are slitting, and fade soon away. Lastly, the soul is most excellent, and of more worth, than the whole world, the body is base, even as the dust of the earth, from whence it was taken, and unto which it shall return again. So that they do foully forget themselves, which care altogether for the body, and take little or no care for the soul, when it is poor, miserable, and naked, as is the manner of most men. 2. This petition is immediately subjoined after the other, craving the pardon of sin, to teach us, that this is not the only care of Christians, to seek to have sin pardoned, but they ought as earnestly to strive against sin, and to resist it for the time to come: according to the warning given by Christ; Go thy way, sinne no more, lest a worse thing befall thee. He that seeketh for the pardon of his sins, and not to subdue and mortify them, is like unto a prodigal spendthrift, who is no whit the richer, though he receiveth much; for in like manner, though he talketh often of the pardon of sin, and prayeth for it, he is destitute, and miserable through sin, his prayers not being heard, but turned into sin. 3. After that we have prayed for the pardon of sin, we pray against temptations, tending to sin, being hereby taught, that a Christian man's life is a continual warfare, and when one enemy is overcome, and vanquished, he must provide to encounter with another. Wherefore Saint Paul speaking of this estate saith, We wrestle not against flesh and blood, but against principalities, against powers, and against worldly governors, etc. Ephes. 6, 12. Even as they which are besieged in a Town, or Castle, into which the enemy attempts the entry, have not sufficiently defended themselves, if some times they have beaten back their enemies scaling their walls, or making breaches to come upon them, but they must continually provide to do the like, if they will save their hold. So in the spiritual warfare, the enemies must be continually watched against, and resisted, otherwise we shall be taken, and spoiled of our souls. If any man findeth no such need of preparing to resist, he is dangerously sick of a spiritual Lethargy, some enchanting Circe hath him at his pleasure, he is sure enough for coming to his heavenly country. Let all men therefore awake, and seeing their danger, keep watch and ward over their souls. 2. For the meaning of the words. Temptations of diverse sorts. Temptation is either that whereby God tryeth man, searching and prying into his heart, to see whether it be upright, as David prayeth; Try me (O Lord) and prove me, and thou shalt find none iniquity in me: or giving him some hard commandment, as unto Abraham to kill his son, and to the young man in the Gospel, to sell all that he had, and to give it to the poor: or sending him some grievous affliction, which james calleth temptation, james 1.2. willing us to count it exceeding joy, when we fall into sundry temptations. Psalm. 95. 2. Temptation is that, whereby man tempteth God, of which the Psalmist complaineth, they tempted in a proved me, and saw my works, that is, by murmuring, and refusing to believe, and to rest upon God's providence, without seeing evident present signs of his power and goodness: and thus whosoever saith in his heart, God regardeth not, or God cannot, or will not help in the time of necessity, tempteth God. Matth. 4.7. Again, there is another tempting of God, by adventuring upon apparent danger without warrant, according to which, Satan tempting Christ to cast himself down from the pinnacle of the Temple, he answereth; Thou shalt not tempt the Lord thy God. 3. Temptation is that, whereby man tempteth man, seeking to circumvent him, Matth. 22.18. by trying him with politic devices; thus the Pharisees are said to have tempted Christ: for, Why tempt ye 〈◊〉, ye hypicrites, saith the Lord? 4 Temptation is that, whereby man tempteth himself, his corrupt heart alluring, and drawing him on to sin, according to that of james; james 1.14. Every man is tempted, when he is drawn away by his own concupiscence, and i●●●i●●d. Genes 3 Matth. 4. 5. Temptation is that, whereby the devil tempteth man, and provoketh him to sin, as he did Euah in Paradise, and attempted against the Lord Christ. For these two last temptations of the flesh, and devil, we desire here to be delivered: from the third we pray to be kept in the fourth petition: from the second in the second petition: from the first we do not pray to be kept, but rather that the Lord would try us, and use all means which he seethe best to further our sanctification; Land us not, thus we pray, because that howsoever the devil tempteth, and the flesh tempteth, without being set a-work by the Lord, yet if he be pleased, not to lead us into temptation, we shall be safe from danger. Now the Lord is said to lead into temptation. To lead into temptation, what. 1. By forsaking, and withdrawing his grace, without which, as a lame man going with stiltes, falleth, if they be taken from him, so every man falleth, and is unable to stand, in the day of temptation. 2. By leaving a man to his own lusts, by which, as by a violent stream running down a steep hill, he is carried quite away. 3. By delivering over to Satan for the punishment of former notorious sins, who hardeneth more and more, in all wickedness, as he did Pharaoh, and King Saul; But deliver us: that is, withdraw not thy grace from us, for the time to come, leave us not to our own lusts, neither deliver us over to satan to be hardened, as thou mightest justly do, for our sins: but when satan, and our own lusts conspire our destruction, stand by us, that our faith may not fail, as Christ promised to his Disciples, saying, Satan hath desired to win now you, but I have prayed, that your faith may not fail. From evil: evil is twofold, of sin, and of punishment usually called, Malum culpa, and malum poena. From both these we pray to be delivered. 3. For the scope of the petition, because it is negative, it is first to be considered in the deprecation, which is: 1. Against spiritual desertion, or forsaking of God's Spirit, What we pray against. which if it be gone, all power to stand, and all spiritual comfort is gone also. It is in us the new life; and spirit of the soul, God's fire sent from heaven, to heat us with good affections, to enlighten us with true understanding, and to overcome whatsoever corruptions it meeteth withal in us, according to which the Apostle warneth, quench not the Spirit. 1. Thes. 5.19. Woeful is their estate, that are thus forsaken; as we pray therefore against it, so let us provide, by willing entertaining the motions of the Spirit and avoiding all unkind usage thereof, that we may never be forsaken, or left without the sweet consort and company of it. 2. We pray against solicitations to sin either by the devil, world, or flesh, that satan may be chained up, & not let lose against us, that the flesh may be nourished, and not continue so rebellious in the evil motions thereof, and that we may avoid the outward flattering objects in the world, and company of wicked men alluring unto sin. Against which things, seeing that we pray, what mock gods are those, that are careless of offering themselves into temptations, and provocations to sin? yea, delight so to do, by frequenting wicked company, and giving advantage to Satan, whilst they please themselves in deceitful objects of sin. 3. We pray against sin, even when we are most solicited, and tempted unto it, because it cannot be, but we ust needs meet with temptations, as long as we have eyes, and hearts, and ears in this world. We pray therefore, that though we be tempted, yet we may not be overcome, and made slaves to sin, as they are, which commit sin, according to the Apostle to the Romans; Rom. 6.16. He that committeth a sin, is the servant of sin. To be preserved from sin, use these remedies, with thy eyes ever behold God present, with thy ears ever hear that terrible voice sounding, Arise ye dead, and come to judgement, with thy hands be ever exercising that which is good, in thy heart, ever hide the Word of God, and with thy feet stand in the courts of God's house. 4. Against grievous afflictions long continuing to make us despair of God's mercy, or hearing our prayers: for these are the most forcible temptations in the world, and therefore need of strong faith is there, still to trust in God, and patiently to endure, that they may be turned of temptations to sin, into purgations of sin, that grace may more abound through means of them. And otherwise we do not pray against them, lest we should be found such, as would follow Christ, but whilst we resist the cross, rather go from him, then take up the cross and follow him, as he hath commanded. 5. We pray against sudden death, which is a great evil, and therefore threatened against wicked worldlings, of whom David saith; Psalm. 73.19. How suddenly are they perished, destroyed, and horribly consumed: yet we do not simply pray against sudden death, out of a carnal desire of licentiousness, but that we may have space to set our house in order, to testify our faith to the comfort of the Church, and to repent of our renewed trespasses, into which we daily fall, though we strive against them. The fiery Serpents in the wilderness destroyed the Israelites suddenly, and so did the Angel suddenly in one night destroy 185000. of the Assyrians, and all this was done in anger for sin: likewise the men of Bethshemesh perished, and Vzzah, and the old World, and Sodom, all being smitten in great indignation. On the contrary side, it is a favour usually done to such, as fear God, to give them time at their death, as to Abraham, Isaac, jacob, Moses, Aaron, and to all, whose deaths are described. Which I speak not as censuring those, that die suddenly, but those that find fault with praying against this uncomfortable departure. For whatsoever is ordinarily a sign of God's anger, and barreth his ordinary manifestation of his greatest love in this life is to be prayed against: but such is sudden death, ergo, it is to be prayed against. 6. We pray against obduration, and hardening in sin, through a custom of sinning, or through some notorious sins, for which the Lord usually giveth men over to sin, with a reprobate mind for a punishment, as he did the Gentiles, of whom the Apostle testifieth, Rom. 1.24. Verse 26. Versse 28. He gave them up to their own hearts lusts: and again, God gave them up for this cause to vile affections: and again, God delivered them up to a reprobate mind. We pray therefore, that of all punishments the Lord would not lay this upon us, or turn us into Satan's hands, so that he should take us, and work his cursed will in us at his pleasure, which is the very entrance of hell, and most terrible to the soul enlightened, as experience showeth. If any set light by such a punishment, let him know, that he is blinded by the god of this world, and led as the Aramites by Elisha, into the midst of devils in the bottomless pit. 7. We pray against eternal death and damnation, the greatest evil of all other, in regard of which, all torments here are but flea-bites, and to be despised. We desire therefore, that whatsoever our deserts be, by reason of sin, yet that the Lord would not punish us accordingly, but lay all the burden of these too intolerable, upon the shoulders of our blessed Saviour, who hath submitted himself unto death, and all possible humiliation of dolours and terrors by the apprehension even of God's heavy wrath and indignation for us, that we might escape. 2. The supplication is for such things as are best for us, What we pray for. preserving us from sin and damnation, the first whereof is the spirit of grace, for which we have David's example, Psalm. 51. Establish me with thy free spirit. This grace is threefold: First, light of understanding of the holy Scriptures, whereby we are made able to use them, as the sword of the spirit against our spiritual enemies. We pray therefore, Ephes. 6.17. that when we are tempted, we may be able to handle this weapon as our Lord did, cutting off the weapons used against for sin. 2. Steadfastness of faith, whereby as by a shield, the fiery darts of the Devil are repressed and kept from hurting us, which also is of virtue to purify the heart. 3. Patience in bearing any cross or affliction, whereby we are tempted at any time, that in stead of sin, the issue thereof may be hope, according to that of Paul, Tribulation bringeth forth patience, Rom. 5.3. patience experience, and experience hope, and hope maketh not ashamed; because the love of God is shed abroad in our hearts. 2. We pray for the helping hand of the Lord, to turn evil into good unto us, according to the experience of former times. Rom. 8.28. We know that all things work together for the best of those that love God, that are called of his purpose. That in the midst of temptation we may have the comfort of the Apostle, unto whom, praying against temptations, it was answered; My grace is sufficient for thee, 2. Cor. 11.10. for my power is made perfect through weakness For though we be tempted, and evil be intended against us; yet the Lord, who can raise light out of darkness, can turn this very evil into good unto us, whether it be distraction of mind, sickness of body, privation of any member, or sin itself. And this he doth: Evil turned into good, how. First, by humiliation, and casting us down under, and for these things, as Nabuchadnezzar the proudest, and Saul the bloodiest persecutor; yea, when through the abundance of revelation he was ready to be exalted above measure, he hath a check hereby given unto him to keep him down. Secondly, by alienating and estranging our affections from the world and worldly things, whilst the Lord doth hereby mingle wormwood and gall, as it were, with them, even as nurses do towards their children to wean them from the dug. Psal. 119.71. Thirdly, by framing to more careful obedience for the time to come, as David acknowledgeth; It is good for me that I have been afflicted, that I may learn thy statutes: even as scholars that have been beaten for their faults, or spent their time passed negligently, are afterwards the more careful and industrious. 1. Cor. 11 28. Fourthly, evil is turned to our good by prevention, the Lord punishing us in this world, that we may escape in the world to come, as the Apostle teacheth to the Corinthians. 3. We pray for everlasting life, that God for his mercy's sake would bestow this good of all goods upon us, in regard of which, all the things of this world are but as a mess of pottage, as dross, and dung: Heb. 12 16. Phil. 3.8. other things being common to the Reprobate, and to God's peculiar people, this is the right of the first borne; other things bringing a little joy with much sorrow, this infinite joy, free from all sorrow: other things being temporal, and momentary, this eternal and everlasting. 3. The thanksgiving is for God's spirit of grace, making us in any measure to resist sin, and purging us thereof, for the good arising to us by temptations, for deliverance from the punishments by our sins deserved, and for part given us in the inheritance immortal and most glorious. So that, Lead us not into temptation, is as much as if more expresely the deprecation, and to evil ensuing thereupon, the supplication, Give grace that we may not be prevailed against, but have power to resist all temptations, and be finally crowned with glory; the thanksgiving, thou hast not led us into temptation, but assured us of final deliverance from hell and death; blessed be thy name therefore. Quest. 130. Wherefore serveth the Conclusion, For thine is the Kingdom, & c? Answ. It is added as a reason of all the Petitions to strengthen our faith, that God being both able and willing doth grant all our requests made unto him in the name of Christ, and therefore in the end we put to a note of confidence, and say, Amen. Explan. Here we have also to be observed the order, the sense, and the scope of this conclusion. 1. For the order, it followeth all the Petitions, and containeth a kind of promise to give glory to God, and to be thankful, our requests being granted; whence we learn, that it is necessary to observe the Lords dealing towards us, when we have called upon his name, how graciously he heareth and helpeth us, that out of a special apprehension of his former mercies, we may build assured confidence of future, and be duly thankful to his holy name. Thus David kept a Register of the Lords dealing towards him, and is confident against the Giant Goliath, and for thankfulness it is required as much as prayer. Psal. 50.14. Call upon me in the time of trouble, and I will hear and deliver thee, and thou shalt glorify me: thou shalt remember this as thy duty, having received deliverance, to note it, and to be thankful. Pray continually and in all things give thanks: thus did Moses, 1. Thes. 5.17. Deborah, Barak, Samson, and all the faithful. The not observing of God's mercies granted at our request, blunts the edge of our zeal this way, and causeth, that the Lord hath none but a formal thanksgiving at our hands, which is abominable: it maketh us without confidence and fervency, trivial and idle in our prayers, even as an idiot or senseless man, that hath not reason to know, note, and acknowledge his benefactors, and such as do for him. 2. For the sense of the words. Thine is the Kingdom, that is both general over the world, and special over the Church and chosen, neither is there any kingdom, but is ruled by thee, as by the supreme constitutor, and appointer thereof, and in this faith do we pray unto thee, submitting ourselves, as thy subjects and liege people. The power; that is, the Almighty power, whereby thou art able to do all things whatsoever thy people ask and beg of thee, there is nothing out of thy power, neither life nor death, things present, nor things to come, no power can withstand thee, either of men or Devils, but thou art able to do for us, maugre them all; we are without all power and might in ourselves to help ourselves, we know not what to do, but our eyes wait upon thee. And the glory: that is, thou dost so moderate thy Kingdom and power, doing good to all thy people, that thou art the most glorious King, and most excellent, not strange to thy subjects suing unto thee, but loving and ready to accept of them, and to grant their suits, thou shalt make thy glory to shine more and more by being beneficial unto us, thy faith and religion shall be more esteemed and reverenced, and this will be the end of all that thou dost for us, thine eternal praise; yea, we give thee glory in confidence of thy goodness, & promise due thankfulness, and intent this in our desires above all things. Amen: we verily believe that it shall be so, and again, with all fervency beg, O Lord let it be so; wherefore let us not be deceived of our hope, but do thou subscribe to our desires, and say, So be it. 3. For the scope, The reasons contained in the conclusion. it containeth sundry most strong reasons for the propping of our faith and assurance in our prayers. 2 Sam. 24. First, from the Kingdom of God. A good King, loving and kind to his subjects, is easy to be entreated of them, and is delighted with their life and welfare: but thou art the best King of all; we thy subjects who do crave nothing but things needful for us, and tending to our welfare: therefore thou wilt be entreated. And the strength of the reason lieth in the first part, that a good King tendereth the good of his people, which we shall find to be true in all good Kings and Rulers, in David, who desired, when the plague raged amongst his people. Let thy hand, Lord, be against me, and against my father's house, these sheep what have they done? And in Samuel, being unkindly rejected by the people; yet being in their danger, desired to pray for them: God forbidden, saith he, 1. Sam. 12. that I should sinne against the Lord, and cease praying for you. Yea, some Heathen Kings have excelled herein, as Vespasian, who was so delighted in doing good unto his people, as that if he had let slip any day, without doing some special good for some man he would say, O socii, per didimus diem, O fellows, we have lost a day. This disposition therefore to do good, must needs be much more in the best King of Kings at all times. Secondly, from the power of God we have this reason. A King that wanteth no power to do good unto his subjects, if he be good, will assuredly do for them in all their necessities: but thou, O Lord, art such a powerful King, nothing can hinder, or resist thy good pleasure. Therefore thou wilt do these things for us. Every part of this reason is evident, for nothing but ability can hinder a merciful Lord from doing for his humble servants, he being Parens patriae, the father of the country, Matth. 6. and a father, being so ready as the Lord showeth to do good unto his children when they ask of him: and as for this King, his power is infinite, he doth whatsoever it pleaseth him in heaven and earth; he is all-sufficient to defend Abraham in strange countries, jacob in Padam Aram, David in the wilderness, and jonah in the whales belly: wherefore we may build assured confidence of his mercy. Psalm 19 Thirdly, from the glory of God we have this reason. He that being a great King regarding his glory above all things, will readily do whatsoever may redound to his honour and glory: but thou (O God) art thus regardful of thy glory, it being above all things tendered by thee: therefore we doubt not but thou wilt grant these things, of which thou shalt have so much glory. The strength of this reason lieth in the second part, that God doth principally regard his glory, and that by granting our requests, he shall have glory. The first is plain, both by the most excellent works of creation, redemption etc. which serve to manifest his glory, according to that of the Psalmist. The heavens declare the glory of God, etc. and according to that of the Apostle, who speaking of Predestination and redemption, Ephes. 1.6. saith, that it was, to the praise of the glory of his grace. And it is plain also by his dealings, honouring such as honour him, and bringing down such as take honour to themselves, that he only may be exalted in that day. Again, that God hath glory by granting our requests, appeareth; for that our first and chief request is, that God may be glorified, and our desire is, by being heard in all our requests, to have matter of praising and magnifying his holy name. Fourthly, from the eternity of these things, for ever and ever, we may reason thus. A most glorious and excellent King, out of whose power nothing is, who remaineth such for ever, is ever alike graciously disposed to his subjects: but God is a most glorious King and powerful for ever, in all times and ages alike, and hath heretofore heard the requests of such as faithfully have called upon his name: therefore he is still likewise ready to do for us, granting all our petitions. The first part of this reason is plain, because that he to whom no change is incident, the case being always alike, cannot be changeable in his grace and favour. The second part is also evident, for God is he Reuel. 1.8. Heb. 13.8. which is, which was, and which is to come; yea jesus Christ is the same yesterday and to day, and for ever. Now for his grace in times past, and readiness to hear the prayers of such as have faithfully called upon him, no age hath been without large testimony. jacob prayed in his distress, and was heard, so that of a man naked and destitute, he was made rich, and had great droves of cattles. jehosaphat prayed, and had victory over his enemies, when he knew not what to do; sundry diseased, possessed and blind persons both in body and soul prayed, and were healed, and had their sins pardoned, wherefore we need not to doubt, but that we also are heard in our desires. Fifthly, from our confidence, expressed in the last word Amen, we may reason thus. The Lord will grant unto us, whatsoever we believe shall be granted, when we ask: but we believe when we ask these Petitions; for we say Amen in heart, verily we are persuaded that it shall be so; therefore they are granted. Mark 9.23. The first part of this reason, it is the saying of our Lord, Whatsoever ye ask if ye believe, it shall be done unto you: for the second, if we dissemble not, but have our heart going with our tongue, we do believe, and therefore are the more confident to speed of our desires. But more especially of these reasons, The first hath reference to the second Petition, the second to the third, the third to the first, the fourth to the fourth and fift, the fift to the last Petition. From hence arise these two conclusions. First, that they which learn aright to pray are most happy and blessed, they build good speed and success in all their designs upon the surest foundation in the world, the Kingdom, power, glory, eternity and fidelity of the Lord: and therefore, as these shall not fail, so shall not their labours in prayer and supplication. In any attempt without this there is none assurance; the builder, watchman, seedsman, build, watch, and cast seed upon the ground in vain, in vain are barns pulled down, and made greater, and fruits and goods heaped up without profit, only he that maketh faithful prayers doth it not in vain. Let every man then apply himself to this exercise, and learn to do it aright, by the perusing and due consideration of these, and the like meditations. Secondly, as the first beginning of all things is from God, so their end also is in him, to set forth his Kingdom, power, and glory for ever, and therefore it shall be our wisdom in all things always to respect God, to come to him, to walk with him, as Enoch did; and with David say in all things, Not unto us O Lord, not unto us▪ but unto thy name we give the glory. If we aim at any other thing, we shall be disappointed, if we go from God, and have not him in our ways, whither we will or not, we shall be brought unto him; hills and mountains laid upon us, shall not cover us, but we must inpure his angry presence, and as from a most severe judge receive our just doom: Go ye cursed into hell fire prepared for the Devil and his Angels, and even by this will he have glory. Of the Sacraments. Quest. 131. THe benefits being showed, which we are to crave at God's hands by Prayer, what further means have we for the better assuring to our souls the promises of all spiritual blessings in Christ? Answ. The Sacraments of the new Testament, which are the pledges of the Covenant between God and his people. Explan. In prayer there being implied our wants and desires, and the temporal and spiritual benefits mentioned, which we are in faith and fervency, to beg at the hand of our heavenly father; in the next place, it is a great comfort to consider, how God hath condescended to our weakness, in affording a kind of palpable object to the hand of our faith by outward elements, making a sensible assurance of those most spiritual graces and dignities, which by prayer we shoot at, as at a mark set a fare off, and more insensibly and abstractly perceived. Prayer indeed giveth wings to the soul, and maketh it mount up to heaven, and there converse, as in a glorious City, but not so known and familiar to us by native acquaintance: but the Sacraments bring heaven down to us here on earth, and represent unto us more domestically spiritual graces, clothed in tractable elements. In prayer we see God, yet at a distance, and through the prospective glass of faith: but in the Sacraments we handle him, as it were immediately, yet so, that our outward senses tarry not at home, as dull scholars in the school of nature only, but travel up to the highest mount of spiritual meditation, and therein the language of faith (the true Teach-man of the Christian soul) have intercourse with that, which natural elements cannot reach unto, but as they are elevated by supernatural signification. O the unspeakable goodness of our God, who vouchsafeth thus to draw us to him by the cords of man, and to stoop down to us in conversation, and communicating himself under the habit of external Sacraments. It was not enough for him to make a covenant with the soul of man upon spiritual conditions, but he would also give our bodily senses a part to act, and an object to work upon. The blessed and blessing Covenant of grace made with us in the Charter of the Gospel, hath the broad seal of Heaven set unto it, for the more sensible confirmation. As the Counsellors and Governors of Darius his Kingdom, Dan. 6. desired the King to seal the writing, being assured that so it should be firm and unchangeable: so the Christian soul having obtained this mercy to have the promise of grace made in the Word, sealed by the Sacraments, is more ascertained, that it shall remain unchangeable, as the laws of the Medes and Persians, that altar not. Quest. How many Sacraments hath Christ ordained in his Church? Answ. Two only, as generally necessary to salvation, that is to say, Baptism and the Supper of the Lord. Explan. Having supplied some questions, and answers betwixt the Lord's prayer and the Sacraments, which may serve as an introduction to the Sacraments, it remaineth now to proceed to the handling of the Sacraments, according to the pattern of the Catechism propounded, first, in general, touching the number and nature of Sacraments, then in special and particular of either of them. The Papists make seven Sacraments, Baptism, the Eucharist, Penance, Ordination, Matrimony, Confirmation, and Extreme Unction. Their reasons are chiefly, because in jerom s translation, some of these are styled Sacram●nta, and because seven is a sacred number, both in the old and new Testament; there are seven Angels, seven Trumpets, seven Vials, seven Thunders, etc. Therefore say they, there are seven Sacraments. August serm. de sanct. 19 jeron. ad occanum. But how weak a reasoning this is, who seethe not? for, admit that so many things as are named Sacraments, are Sacraments indeed; & then we shall have not seven only, but seventeen Sacraments, seeing so many things more are called Sacraments. Tertullian calleth the helm, wherewith Elishah recovered the axe out of the water, Sacramentum ligni, The Sacrament of the wood; the whole state of the Christian faith, he calleth, The Sacrament of the Christian Religion. Augustine hath in many places, Sacramentum Crucis, The Sacrament of the Cross. Jerome calleth martyrdom a Sacrament, etc. Wherefore all Sacraments by the ancients so called, are not properly Sacraments, but some signifying, or memorable mysteries, Sacraments, of which there be many. Again, for the number of seven Angels, &c It is too childish to be insisted upon, as a ground of proof. I intent not here to handle at large the controversies concerning the number, forms, and power of the Sacraments, I will only for the confining the number of them, set down the conditions requirable in a Sacrament of the new Testament properly so called. It must have, first, for the original cause, Christ instituting: secondly, for the matter and form a visible sign or element, and audible form of words. So Saint Augustine; ●●●ced et verbum ad elementum & fit sacramentum where is to be understood, that, as this word, so also this outward element, and kind of action must be prescribed by God, not invented by man. Thirdly, for the end and benefit of it, it is a seal of saving graces. And lastly, for the extent of it, it must be common and necessary to all Christians, of what degree soever at one time or other. Now of the five latter reckoned by the Church of Rome for Sacraments, Matrimony hath none of all these conditions. It is God's ordinance but in, and by nature, not grace: Christ prescribed no visible sign, or formal words for it, nor made it a seal of righteousness, nor imposed it upon all, but only in danger of incontinency. Penance hath no elementary sign or form of words prescribed by our Saviour. Confirmation hath no set prescript of words: so likewise Extreme unction, which also was but temporary. As for Ordination to the Ministry, we find in the new Testament both institution and express form of a sacred Ceremonious action and words, with necessary perpetuity in the Church to the world's end. In which respects it doth well be seem the name of a Sacrament; and so is it styled by judicious Caluin: Jmpositio manuum, Cal ●nstit. li. 4. cap. 19 sec. 31. quam in veris legitimisque ordinationibus Sacramentum esse con●edo. I grant Imposition of hands in true and due ordinations to be a Sacrament. But when we define a Sacrament strictly, and confine it to the conditions abovesaid, we exclude this, as being not universal, but peculiar to one estate of men. So also Caluin: Instit. lib 4. cap. 14 sect 20. As I mislike not that imposition of hands should be called a Sacrament, so I do not account it among the ordinary sacraments: that is (as he expoundeth himself there) among those quae in usum totius Ecclesiae sunt instituta, appointed to be used by every member of the Christian Church. For these and other such causes, the ancientest and most learned of the Fathers of the Church acknowledged two only Sacraments. Cyprian saith, Tunc demum plane sanctificari & esse filii Dei possunt, Cyprian. lib 2. Epist 2. add Stephan. Alex. Hal. Par. 4 Qu. 24. Aug. de doct. Christ. lib 3. cap. 9 si utroque sacramento naseantur. Then may men be throughly sanctified, and become the sons of God, if they be borne again of both the Sacraments. Augustine saith, Quaedam pauca pro multis, eademque factu facillima intellectis augustissima, & obseruatione castissima, dominus & Apostolica tradidit disciplina sicut est baptismi sacramentum, & celebratio corporis, & sanguinis Domini: The Lord and the doctrine of the Apostles have delivered some few things instead of many, and those most easy to be done, most divine to be understood, most pure in observation, to wit, the sacrament of Baptism, and of the body and blood of the Lord. The like hath justin Martyr, Tertullian, Ambrose, Cyril, Alexandrinus, and some School Doctors: For Alexander Hales saith, that the Sacrament of Confirmation neither did the Lord institute, nor the Apostles, but it was afterwards instituted in the Council of Melda. And Durandus saith, that Matrimony, to speak strictly, and properly, is no Sacrament. john 3.5. I conclude then, that the Doctrine of our Church is true, There be two Sacraments of the new Testament only, generally necessary to salvation that is, for all people of what condition soever, which desire to be saved. For we do not with the Church of Rome, hold for Sacraments, properly so called, those rites and institutions which are pecular to some kind of people only, as aforesaid: but that these only are properly Sacraments which do generally belong to all, and also without which there is (now under the Gospel, no salvation ordinarily to be attained. Even as the Lord himself hath taught, saying, Unless a man be borne again of water, and of the holy Ghost, he shall never enter into the Kingdom of Heaven. Yet we do not teach them so absolutely and simply necessary, as that without them, it is absolutely altogether impossible to be saved: for God is above all his ordinances, and he can save without means of Sacraments, as well as he preserved Israel in the Wilderness without bread, nay, saved them without the Sacrament of Circumcision. Therefore, in setting down that rule by all to be followed unto salvation, He that believeth and is baptised, shall be saved and he that will not believe, Mark 16.16. shall be damned: he saith not, he that is not baptised, shall be damned: for sometimes a man may necessarily be prevented by death, as many infants are, and sometime through the delay of Parents without any fault on their part, for which God forbidden that we should judge them out of the case of salvation. It is indeed a sinful neglect in Parents, (considering this to be the only ordinary way to salvation) to hazard their children of the deprivation hereof, and therefore well is it provided, that all careful diligence should be used about it, especially where there appeareth to be danger of death in the child, and I doubt not but all good Christian people that submit themselves to go the ordinary way to heaven which God hath appointed, will use this diligence, as for others that will find out a new way, God be merciful unto them. Now these two Sacraments are baptism and the Supper of the Lord, baptism to regenerate and breed a new life, the Lords Supper to strengthen, and to maintain it. Quest. What meanest thou by this word Sacrament? Answ. I mean an outward visible sign of an inward, and spiritual grace given unto us, ordained by Christ, as a means whereby we receive the same, and as a pledge to assure us thereof, Explan. After the number of Sacraments, about which there is most controversy, the definition of a Sacrament followeth, setting forth the nature of it. It is an outward visible sign, etc. This is common to all Sacraments, to Circumcision, the Passeover, and to such as in more large sense are called Sacraments, as to Marriage and all Legal Ceremonies, the brazen Serpent, the Rock flowing out waters, and the red Sea divided, for in them all is the outward sign, and an inward invisible grace set forth hereby. Secondly, Ordained by Christ, this is the difference betwixt all other Sacraments and these of the new Testament, some were ordained by the mediation of men, as all the Sacraments that were in the Church under the Law, some for other uses ordained, and great graces under them signified, as Matrimony, the anointing of the sick for a time; and some were ordained Sacraments by Christ, purposely to signify and confirm the main grace unto us, and these are Baptism and the Supper of the Lord. Thirdly, As a means whereby we receive the same, etc. These are ends of the Sacraments, they are a means to convey grace unto the power of God's ordinance, we not only hearing with the ear, the powerful and comfortable word of God preached, but also more nearly seeing, and more palpably feeling, and tasting in these signs the sweetness of God's grace to our comfort, every outward sense being a mean to convey the outward object to the inward understanding, and every thing being done that is requisite to make a perfect covenant between God and us. Even as a bargain of sale of any possession being made betwixt one man and another, if the covenants be not only drawn, but also sealed and delivered before witnesses, is a perfect bargain, and the conveyance of the estate is fully made; so is it in the word and Sacraments for grace and the state of glory to come, by sealing and delivering, it is fully conveyed unto us in the Sacraments, the covenants being before drawn in the Word. R●th. 4. And thus the Sacraments are both a means to receive grace, and a pledge to assure us hereof: as he which of old did draw off his shoe and give it unto his neighbour, did hereby assure him of his inheritance, and as in all ages, he which giveth a pledge of special note to his neighbour, doth hereby assure him of the thing promised; so the Lord, by giving unto us the outward signs of the Sacraments, doth as it were by pledges, make us sure of his grace, we being no intruders, but such as he doth offer them unto, of which we shall speak afterwards Quest. How many parts be there of a Sacrament? Answ. Two, the outward visible sign, and the inward spiritual grace. Explan. This may be gathered from the definition of a Sacrament, and is inserted here to make way unto the particular consideration of each Sacrament, which are known only then when we know their parts, the outward sign by Christ ordained, and the inward grace signified; for, put any other than the right outward sign (out of the case of necessiity) and it is no right Sacrament of Christ; for wine, put water, and the Sacrament is marred; for water, put an hot iron, or sand, as some Heretics have done, or unto it cream, honey, oil and spittle, as the Popish Priests do, and the Sacrament is clogged and embased with the admixture of dross. But if any such corruption be, the person being faithful that receiveth the Sacrament, and ignorant how the wine is mixed, or in his infancy how the water hath been blended, it shall stand in force unto him, if the right form of the institution hath been used, in baptism, in the name of the Father, Son and Holy Ghost; in the Lord's Supper. Take, eat, this is my body, etc. because it it is God's pledge, though some things be over added. Again, make a change of the outward sign into the inward grace, and it ceaseth to be a Sacrament, as by that doctrine of Transubstantiation in the Lord's Supper: for if the sign be changed into the thing signified, that is a Sacrament no more than an Angel in gold is a pledge for the payment of an Angel. Quest. What is the outward sign in Baptism? Answ. Water, wherein the party baptised is dipped or sprinkled, with in the name of the Father, of the son, and of the holy Ghost. Math. 3.13. Explan. After the general consideration of the Sacraments, followeth the special of either Sacrament apart. And first of Baptism, and of the first part, which is the outward The outward part of Baptism is water, which ought to be pure and clean, fittest to wash the body from all filthiness; for which cause john the Baptist baptised in the river of jordan, and unto his Baptism Christ himself came thither. Neither was this any thing rashly and unadvisedly taken up, but long before mystically appointed by the Lord: If any uncleanness had come unto a man by touching the dead, by the leprosy, etc. they were commanded to wash in pure water, and so were judged clean. 1 Cor. 10. 2 King. 5. All the Israelites are said to have been baptised in the sea. Naaman the leprous Syrian was bidden to go and wash in jordan, and be clean. A blind man was bidden by Christ to go and wash in the pool of Siloam, and recovered sight. All which things serve to set forth the natural faculty, & honourable antiquity of water, being used to cleanse from filthiness; and the like is not to be found of any thing else for this purpose. Which serveth to confute the error of them that have presumed to use some other outward sign in Baptism, as of one Seleucus and Hermias Galatians, of whom Augustine speaketh out of Philaster, that they would baptise with branding with an hot Iron, abusing that place of Christ, Ye shall be baptised with the holy Ghost, and with fire. 2. Wherein the party baptised is dipped or sprinkled with it: For of old they were wont in hot countries to dip the party to be baptised, being all naked into the water., and so he was washed all over, and thus did john baptise, making choice for this purpose of the river jordan: but in colder Countries, experience teaching how dangerous it is for Infants to be dived into the cold water in winter time, sprinkling water upon the face hath been used, part of the body being thus washed for the whole, and yet no presumption can be noted herein, for differing from the first ordination. First, because it is dangerous to weak Infants to do otherwise, which the Lord would have to be avoided, saying, I will have mercy and not Sacrifice, that is, when the observing of any ordinance of mine in the strictness, is against the good of my Creature, and to the endangering thereof, I would rather, that regard should be had ro the good of the Creature, then to this strictness. Ios. 1. For this cause Circumcision commanded to be the eighth day, was deferred whilst the people of Israel were travelling in the wilderness forty years, and though upon the Saboth, Math. 12 a rest from working was required, yet works of necessity for the safeguard of man and beast were allowed. Secondly, the virtue of the Sacrament is not measured by the quantity or universal transfusion of the outward sign, which our Saviour teacheth, when unto Peter, desiring to be washed, hands, and head, and all parts, he answereth, joh. 13 10. He that is washed, needeth not saving to wash his feet only, but is clean every whit. In which words howsoever he also teacheth another thing; yet withal, he correcteth it as an error to think it more available simply to be washed all over, than on one part of the body only. Some have used to dip the party to be baptised thrice in the water, in remembrance of the three days wherein Christ lay in the grave, and for this threefold immersion have stood both Tertullian and Cyprian: but because no such iteration of baptising is commanded in the institution, we have it but single. 3. In the name of the Father, of the Son, and of the Holy Ghost: for according to these words the ministers of the Gospel are to baptise, this being their charge, Math. 28.19. Go teach all nations baptising them in the name of the Father, of the Son, and of the Holy Ghost so that to add or to take away from this form of words is cursed presumption, as being adding or taking away from God's strict and express word. From whence we may g●ther how presumptuous those Roman Catholics are that say, that the name of our Lady may also be added in baptism, as Dionysius a Carthusian, Theophronius and Eutychius have been reported to use this form of baptising, I baptise thee into the death of jesus Christ, no mention being made of the Farther, Son or holy Ghost. Euseb. lib. 4. cap. 11. Hist. And Valentinus an Heretic of old, to have baptised in the name of the unknown God, and of the truth, the mother of all. Now such baptisms are no baptisms, and those that were out of the right form baptised, had need to be baptised again: but according to the right form, he that is once baptised ought not to be baptised again, whatsoever the person baptising be, or whatsoever sin the party baptised hath since fallen into. And the reason is, because Baptism is a sign of regeneration, or the new birth, which can be but once unto one man: seeing that a man being once born cannot enter into his mother's womb, & be borne again. This preposterously applied made some of the Ancients, though erroneously to defer their Baptism, fearing that if after Baptism, they should be overtaken with sin, they could not be forgiven, because that in Baptism only there is remission of sins, which may not in any case be again iterated. Whereas in truth, though the act of baptising be transient and but once performed, yet the power and comfort of it diffuseth itself through all our life, and is renewed and reapplyed by repentance after grievous lapses of the faithful. Quest. What is the inward or spiritual grace? Answ. A death unto sin, and a new birth unto righteousness, for being by nature borne in sin, and the children of wrath, we are hereby made the children of grace. Explan. That Baptism may be perfect, there must not only be the outward part, water, and the form of words used; but the inward part also mortification and dying of sin, and regeneration and living of righteousness, The outward alone is no more available, than the rock flowing waters in the wilderness, to save the rebellious people from perishing, before that they came in Canaan; then Elishas' staff to revive the Shunamites child, when he himself was absent. 1 Pet. 3.21. Unto true Baptism therefore must concur a death unto sin, in him that is dipped, and a new birth unto righteousness, otherwise his baptism is vain, even as it had been in vain for Noah, when he had built the Ark, not to have entered into it in time: for unto this answereth, Saint Peter, Baptism, the figure that now is, when it is not the washing away of the filth of the flesh, but the stipulation of a good conscience. For let a man be never so rightly baptised, yet if he be not borne again, saith our Saviour Christ, that is, if sin be not killed in him, that grace may live, he shall never enter into the Kingdom of Heaven. The death unto sin is signified by the dipping or sprinkling with water, it being necessary▪ that as by water the filthiness of the flesh is washed and done away, so by the virtue of Christ's blood, the filthiness of the soul should be washed away: and it should be purged from sin; and that as he which cometh to washing disliketh and accounteth that filthiness which is to be washed, and not any part of his body growing to him: so should he that is baptised, account his sin's filthiness, and dead and no living part of his soul: and that as he which is washed, entereth into the water and is covered therewith, that he may be made clean; so he that is baptised, should enter into the grave with sin, and be buried, that as dead bodies, his sins may decay, and be abolished more and more. The new birth unto righteousness is signified, by the taking up out of the water, the soul being lifted up out of the puddle of sin, and cleansed herefrom, becoming a pure & new soul, as it were, in the understanding, the will, the affections, and in all the desires and thoughts; even as a child being new borne into the world, and cleansed from that corruption which he bringeth with him, is as it were a new creature, and cryeth after the means of sustentation of his new life. Again, it is signified by his taking into the congregation of Christians, he now conversing, labouring, & in all things and duties of holiness suiting himself unto them; even as the leprous person being made clean cometh to live again in the congregation, from which he was before separated. Lastly, it is also signified in the form of words, In the name of the Father, etc. whose faithful servant and soldier he is thus admitted to be, he was before the slave of sin, and servant of the Devil; but he hath now changed for a new service of him, into whose name he hath been baptised. Wherefore he whosoever he be, that after baptising, committeth sin, is liable, notwithstanding his baptism, to damnation. Doth not Baptism then confer grace universally and infallibly to the baptised, by the very work wrought? and if it doth not, what virtue is there in the Sacrament, more than if washing should be used after the jewish manner? Baptism, as it is an act done by the batizer, without any any relation to the disposition of the person to be baptised, being of ripe years and understanding, hath no force to salvation, by virtue of Christ's ordination, but if that person be by faith within the covenant of grace, than it doth convey grace unto him. Luke 3.7. This is plain from the Doctrine of john Baptist, who reproved those that came to his baptism, without repentance and inward sanctification, whereby it might become effectual to save them from the wrath to come. For had the very work wrought been available, john had been worthy of blame for such a censure and sharp reproof of them, calling them a generation of Vipers, whereby they might thus be discouraged, whereas otherwise, by coming and being baptised, they should have received grace, and been saved, notwithstanding their impieties and hypocrisy. It is not therefore the act done that prevaileth, but the right disposition of the person Baptised, neither shall this Sacrament become thus an idle ceremony, but an excellent and effectual institution to purge and confirm the faithful. Wherefore, let us renounce that opinion that holdeth the Sacrament of Baptism, by the very act of administration, of such virtue, as that original sin remaineth not any longer in such as are baptised. True it is that where Baptism is perfect, and unto the outward is joined the inward part, the sting of sin is plucked out, both in regard of the guilt and of the punishment: but for the utter abolition of sin, this is not till death, though the power thereof be broken so, as that it reigneth not in us, it remaining still as a rebellious head to exercise us to the last gasp, Quest. What is required in persons to be Baptised? Answ. Repentance, whereby they forsake sin, and faith, to believe the promise made unto them in this Sacrament. Explan. Having considered Baptism both in the outward and inward part, it remaineth that we show the virtues necessarily required in every man, that his Baptism may be complete, and that this Sacrament may not be abused to the endangering of the soul, but rightly used, to the salvation thereof. Now to this end there must be repentance and Faith: Repentance is here briefly said to be a forsaking of sin, as wherein the chief power thereof consisteth, according to the description hereof made by john the Baptist, who having exhorted those that come to his Baptism, to Repentance, upon enquiry made by them, what then they should do, answereth to the people, He that hath two coats, let him part with him that hath none: Luk 3.10.11.12. etc. To the Publicans, Require no more than that which is appointed unto you: And to the Soldiers, Do violence to no man, neither accuse any man falsely, and be content with your wages; which is in effect, forsake your special sins, uncharitableness, extortion, violence and mutining. Quest. 132. Wherein standeth true Repenrance? Answ. In three things: 1. In a knowledge and acknowledgement of our sins past: 2. In godly sorrow, and grief of heart for them: 3. In a constant purpose to forsake all sin, and to lead a new life for all time to come. Explan. Repentance is a word both in English, Latin, and Greek of that signification that it implieth, a new course begun upon a better after-consideration, and it is set forth by every one of these three things in the Scriptures. 1. It is an acknowledgement of sin: for, He that confesseth and forsaketh his sins, shall have mercy. Prou. 28.13. And when the Prophet would teach the people a right form of repentance, he teacheth them to say thus, We lie down in our confusion, jer. 3 25. and our shame covereth us; for we have sinned against the Lord our God, we and our Fathers from our youth up, even unto this day, etc. Now that there may be this acknowledgemet, there must needs be a knowledge and consideration had of sin, seeing no man will confess as a loathsome burden what he knoweth not, and findeth not to be dangerous being concealed and hidden, as sin is, when it is not confessed. The Prodigal son would never have come to confess unto his Father, Father I have sinned against heaven and against thee, unless he had first had a sense of his misery: neither will the blind and ignorant person (that seethe not by the glass of the Law his foul sins and misery, by reason of the curse due to him therefore, come to confess them to God the Father. 2. Repentance is godly sorrow for sin, such as was in David, Psal. 51.17. who bewailing his sins, saith, The sacrifices of God are a contrite spirit: a contrite and a broken heart (O God) thou will not despise. Math. ●4. Wherefore, Blessed are they that mourn (saith the Lord) for they shall be comforted, that is, They that truly repent them of their sins, weeping and mourning for them, according to the direction given by joel, joel 2.12. Turn you unto me with all your heart, with fasting, with weeping, and with mourning. He that mourneth not for his sins, maketh his repentance the labour of his lips, when he confesseth them, and so doth add unto his sins abomination, in stead of taking the right way for their expiation: Whereas godly sorrow is said to cause repentance and so seemeth to be no par thereof, it is to be understood, that repentance is there more strictly taken for the forsaking of sin, as appeareth by the description of it, following; 2 Cor. 7.11. For behold this thing that ye have been godly sorry, what care it hath wrought in you, what clearing of yourselves, what indignation, what fear, how great desire, what zeal, what punishment: that is, how penitent it hath made you is manifest by your care to forsake sin, your fear of falling again, your clearing and purging of your hearts from sin, etc. 3. And thus we are come to that which is thirdly called repentance the forsaking of all sin, and leading a new life And every one of these may well be said to be repentance, because they are so necessarily linked unto one another, as that by whom the one is rightly performed, the other are performed also. He that forsaketh his sins, must needs first have a knowledge of his horrible estate by sin, be stricken with sorrow, and humbly come unto God to confess and crave pardon; otherwise his heart will tell him, that it availeth little to departed from sin for the time to come. Again, he that seethe how odious his sins are, and confesseth them, must needs have grief of heart therefore, and he knoweth that all this will little avail, if with the dog he shall reeturne to his vomit, and with the swine to the wallowing in the mire. If it be said, Cain repent then, and Ahab, and judas, seeing they confessed, or sorrowed out of the sight of their sins: I answer, it is true, they repent indeed in some sort, but they erred in that the fear of punishment, and the sight of fearful judgements hanging over their heads caused this sorrow and confession in them; whereas in such as are true penitents, confession and sorrow ariseth from the sight of the duty which we ought to have done, and of the many bonds of God's favour towards us, whereby we were bound to have done it, all which notwithstanding we have neglected it, and have done the contrary, thus requiting our good Lord evil for good, cleaving to sin and Satan, his and our utter enemies, when he hath dealt so bountifully with us, that we should follow and serve him. For the sorrow and confeision that arriveth from hence are never ended in desperation, but in reformation and amendment of life, that our gracious Lord may not be offended any more. Acts 2.37. Acts 16. 3●. Now that this repentance is necessary, that our baptism may become effectual, is plain from the teaching of john the first baptizer as hath been already showed, and from the practice of the Christian Church of God, when the Gospel began first to be preached abroad in the world. Peter exhorteth not to Baptism, until that they were pricked in their hearts, and cried out, Men and brethren, what shall we do? And the jailor first trembled, and asked, Sirs, what must I do to be saved? before that he was baptised. And it were indeed a preposterous course, for a man of years and understanding, to be baptised before repentance, as before covenants made for a master to give his cognizance, to retain any into his service, or to seal him a lease or grant of any thing, before some duty or service done. For Baptism is God's cognizance, and without repentance there are no covenants made: It is Gods seal set to the greatest grant in the world, but without all service or duty, where repentance is wanting. Wherefore repentance is necessary in all such as would have their baptism effectual to confirm God's mercy unto them: & there must be a general turning from sin in these that come to be baptised, so after baptism there is a daily practice of repentance by confession, contrition and reformation. For even after Baptism we are still subject to sin, though we strive and fight against sin, daily the flesh leading us captive to the law of sin: to be delivered from which, we must make a daily practice of Repentance, but the seal of Baptism is no more to be iterated. Even as a servant being once bored through the ear by his Master, without iterating this, remained his servant for ever; but if he offended, was chastised and reform often: so he that is once truly baptised, remaineth God's servant for ever; but because he doth often offend, he must be chastised and reform by Repentance. Quest. 135. What is Faith. Ans. It is a certain persuasion of the heart, wrought by the spirit of God, grounded upon his promises, that all my sins are forgiven me in Christ jesus. Heb. 11.1. Explan, Having spoken of Repentance, one thing necessarily required, that Baptism may be complete, it remaineth that we speak now of Faith, which is alike required. This I say, is a certain persuasion for the assurance, that they have, which are faithful, unto whom Faith is an evidence in their hands, as Saint Paul calleth it. Faith is the ground of things hoped for, and the evidence of things not seen. It is a certain knowledge, whereby a man knoweth that he hath any thing which is made most sure unto him: for which cause it is also commonly called knowledge, Esa 53.11. joh. 17. 1 john 23. By his knowledge shall my righteous servant justify many. And, this is life eternal to know thee, and whom thou hast sent, jesus Christ. And again, Hereby we are sure that we know him, if we keep his Commandments. It is such a certainty, as that it maketh things to come present, according to that, Rom. 8 30. john. 6.47. Those whom he hath justified, he hath glorified: And he that believeth in me, hath everlasting life. Wherefore Faith expelleth doubting and uncertainty, in whomsoever it is: for which cause when Peter doubted, he is checked, as having little or no Faith, Why didst thou doubt, O thou of little Faith. Rom. 10.14, Eph. 3.17. The heart is the proper seat of Faith; for, with the heart man believeth unto justification: and Christ is said to dwell in the heart by faith. If it be therefore but an imagination of the brain, or an outward profession of faith in word, it is but a shadow and no true grace of faith, wrought by the spirit of God; for it is supernatural and divine, not flesh and blood, but the spirit of God is the author of it, according to that of Christ unto Peter, Flesh and blood hath not revealed it unto thee, Math. 1●. 6. but my Father which is in heaven, viz by his spirit. Of Lydia converted to the faith, it is said, Her heart the Lord opened, Act. 16.14. that she attended unto the things that Paul spoke. To the same tendeth that speech of our Saviour Christ. john 6. joh. 3. No man cometh unto me unless the Father draw him; and the wind bloweth where it listeth, so is every man that is borne of the spirit, etc. ground on upon his promises. For, as without a word of institution there is no Sacrament, so without a word of promise, there is no faith. john 6.40. And as faith is not without a promise, so it is not without a promise made unto me, viz. fulfilling the condition with which every promise of God is made. For it is not sufficient because the Lord hath promised, He that believeth in the Son shall have everlasting life, and I will raise him up at the last day: that a man hold this, and through Christ, believe the acomplishment of this unto himself: but he must by faith apply it lawfully, fulfilling the condition which the Lord requireth: and the condition is to be baptised to true repentance, Rom. 6. dying unto sin, as Christ died, and rising up to newness of life, as Christ was raised up unto the glory of the Father: for the words of the promise are, He that is baptised & believeth, shall be saved: which baptism is only expounded then to be, when sin is dead and buried, and grace, which is newness, Prou 28.13. liveth. The condition is, to confess and forsake all my sins, to deny myself, to walk after the spirit, and not after the flesh. Rom. 8.1. If then I do thus, and lay hold upon the promise, I believe it law-fully and the mercy promised is sure unto me, otherwise my faith is vain, and the promise is to me of none effect. Object. If it be so, then Faith can never make a man sure of his saluaition, because it may be that although he doth now walk after the spirit in newness of life, yet he may fall from this again. Sol. A man cannot be so sure, as that he may now grow secure and remiss in going forward in that new life which he hath begun; for he must always work out his salvation with fear and trembling, not be high minded but fear, serve the Lord with fear, Rom. 12. Psal. 2. Math. 16. john 17. and rejoice before him with trembling: but he that believeth so as hath been said, is so sure, as that the gates of hell shall not prevail against him, Christ's prayer shall be stronger to keep him at one with God, than all contrary powers to set enmity again between God and him: Rom. 11.29. john 13.1. for the gifts and calling of God are without repentance: and his own he loved, unto the end he loved them. And this is a reason rendered by S. john, 1 john 2.19. john 17.20. why some that were before counted faithful, turned Heretics: They were not of us, for if they had been of us, they had continued with us. Whatsoever is, or can be said to weaken the force of these grounds, presumptuously fighteth against that most cofortable & evideent Prayer of Christ, Psal. 32.1. I pray not for these alone, but for them also which shall believe in my name through their word. So that who-soever doth rightly believe in Christ, he hath Christ on his side, by the merit of his prayer uniting him unto himself, so that he is made a member of his body, no more to be rend or pulled from him. Rom. 3.28. That all my sins are forgiven me in Christ jesus, for this is the main thing assured unto me by faith, and wherein the happiness of man consisteth, according to that, Blessed is the man whose iniquity is forgiven, and whose sin is covered. Wherefore it is said, that by faith we are justified, that is, of sinners are made just and righteous; not only by that purifying quality that is in faith, but in regard of God's acceptance, when we by faith ourselves with the garments of our elder brother Christ, being accounted such as he is, all our sins being passed over. And this is that which maketh true faith so excellent, as that being endued herewith, the Lord vouchsafeth to seal covenants by his Sacrament unto us. Whatsoever faith we have else, it is general historical and imperfect, if we believe that there is a God, that the Scriptures are his word, that the promises and threatenings are true, yea, though we had faith to remove mountains, only then is faith perfect and full, when it doth lawfully apply the merits of Christ's sufferings unto the soul for the forgiveness of all the sins. Quest. Why then are infants baptised, when as by reason of their tender age, they cannot perform them? Answ. Yes, they do perform them by their sureties, who promise and vow them both in their names, which when they come to age themselves are bound to perform. Acts 8.37. Explan. Having showed what repentance and faith is, and how necessary unto baptism repentance is, faith being also of the like necessity, according to the institution: He that believeth and is baptised shall be saved, and according to the practice of the Church unto the Eunuch: If thou believest, saith Philip, thou mayst, and when any came to be baptised, it was wont to be asked, What believest thou? and the person answered, I believe in God the Father Almighty, etc. It remaineth now to give resolution touching the baptism of infants in whom there cannot be faith and repentance actually. Because faith and repentance are necessary to salvation, it becometh questionable whether infants ought to be baptised, and some have altogether denied it, affirming, that if any have been baptised in their infancy, they ought to be rebaptised when they came to understanding, as the Anabaptists in Germany; and some giddy-headed separatists in England, El●is and his faction. But that the children of believing parents may, and aught to be baptised, it is plain. Reas. 1 1. From the use of Circumcision, which was the forerunner hereof, which was appointed to be done upon the eight day after the birth. Now the seal of God's covenant is to be applied unto the children of Christians as soon as unto the children of the jews: but unto the children of the jews the seal was applied in their infancy: therefore to the children of Christians likewise, as Circumcision their seal to them, so baptism our seal to these. If doubt be made of the first part of this reason, it is proved thus. Where there is the like reason, and none but the same hindrances, it may be sealed alike: but in these children there is the same reason, and only the same hindrances: the same reason, because they are the children of God's people likewise, only the same hindrances, because they want understanding alike: therefore the seal is as well to be applied unto the children of Christians, as unto theirs. Reas. 2 Acts. 2 39 Secondly, from the estate of infants, the promises belong to them, as well as unto their Parents: (saith Peter) is made to you, and your children: Theirs is the kingdom of heaven, saith our Saviour Christ. As the Parents are holy, so they are holy; 1. Cor. 7.14. so Now they are holy, saith Paul to the Corinthians. Now unto those that are wholly partakers of the promises of God, and of the Kingdom of Heaven, the sign and seal of God is not to be denied but children of believing parents are such even in their infancy, therefore the seal or sign of baptism may not be denied. Reas. 3 2 Cor. 1.16. Acts 16.5. Verse 33. Thirdly, from the practice of the Apostles, and first teachers of the Gospel▪ S. Paul the Apostle baptised the household of Stephanas and Lydia, and her household: and the jailor was baptised, with all that belonged unto him. And when little children were brought unto Christ, some disliking it were reproved, and the bringers of them encouraged: neither hath there been any time since, wherein they have been refused, but since the springing up of the many headed Hydra of Anabaptisme. Indeed, none but men of years have been admitted to this Sacrament, when their Parents had not before been baptised, & that commonly at one time of the year, being able to give account of their faith. But for those, whose parents had received the faith before, they were counted worthy of this holy sign in their Infancy. Whereas the Institution of Baptism may be objected, and that no mention is made of any particulars that were baptised by the Apostles in their Infancy. I answer, that Christ in giving order to his Disciples to go teach and baptise, doth only prescribe for men of years and discretion, who were not to be baptised without teaching going before, and it is a good reason only against the baptising of their children, who were not instructed, and baptised before, themselves. Again, it is no marvel, though Baptism was used unto children also, that no particular mention is made hereof, seeing it sufficeth upon the conversion of any, to set down, he was baptised, and his household: For who can be so ignorant, and not out of this general to conclude in particular that their children being part of their household were baptised also. 1. Cor 7 14. For further resolution of the doubt, why Infants are baptised, seeing they cannot believe and repent, that which is set down in the Catechism, is, that they perform them by their Sureties, etc. that is, their Sureties standing in their Parent's stead do publicly profess both these, so as they are supposed in them to be performed, and through them in their Children. For there is so near a Relation of the Child unto the Parents, that what the state of the Parents is, such is the estate of the child reputed to be, until that it cometh to reason and discretion; nay, the young child is taken for a very party or limb of the Parent: whereunto giveth testimony that which hath been already said, otherwise your children were unclean, but now are they holy: that is, the Parents, or one of them being made holy by believing. Luke 19.9. For this cause, when Abraham was appointed the circumcision, it was for him and all the males belonging unto him; and when Zacheus entertained God's grace, and was made partaker of salvation, it is said, This day is salvation come, not to this man, but to this household. And the state of this man is not to be measured by the fruits, which he doth outwardly bring forth, but by his incorporation through Baptism into the visible Church, whereby he becometh a member of it, and the Children which he begetteth, are likewise members of the same. So that howsoever children do want actual faith, and repentance, yet such as present them to the Church, sustaining their Parents persons, are supposed not to want them, and in their Parents they are to be reckoned such as have them, because of their near conjunction unto their Parents, whose bowels as it were they be, and by Baptism, remission of sins, and eternal life is sealed unto them, as well as unto their Parents; even as an Estate or Conveyance in law is made sure unto a child together with the father, by some ceremony used unto it, when it understandeth not what is done. Ez●k. 18.18.10. Again, it is further added, which they themselves when they come of age are bound to perform. Because that, howsoever in their infancy before they do good or evil, their parent's estate is reckoned theirs as hath been said, yet in their elder age they are taken as distinct persons, subsisting by themselves, and standing or falling to themselves: if therefore in this due time they do not actually believe and repent, their Baptism is made frustrate and vain unto them. For than cometh the time of which the Prophet speaketh. If a righteous man beget a son that is a thief, or a shedder of blood, etc. he shall die the death. Verse 20. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself. Wherefore it standeth every man in hand now to look to himself, seeing that, how holy Parents so ever he hath, and how soever religious his beginning hath been, yet if these things be wanting, he is altogether in his sins, and unclean. If he dyeth before, we are to account him holy, and undoubtedly in God's favour. To whom belongeth the office of Baptising? To the Ministers only, and to none other, that is not ordained to that sacred office by the successors of the Apostles, and is thereby himself made a successor of the Apostles, and partaker in that general Commission, which shall never be canceled till the end of the world, Go and teach all Nations, baptising them, etc. Are Laymen, are women the teachers of Nations? We read that our Saviour himself baptised not, but his Disciples did, which is to be taken exclusively, that none baptised but they, namely his Apostles, and other of the seventy Disciples, who were called to the Ministerial function. If it be said that private persons circumcised of old, yea even Zipporah a woman, circumsised her son, and the Master of every family killed the Passeover in his private house, and distributed it unto his family, whence it may seem to be lawful even for private persons now adays to administer the Sacraments. I answer, that when Circumcision, and the Passeover were first ordained, there were no Priests specially apppointed, but the eldest man of every family was a Priest unto God, and did both sacrifice, and perform all other Priestly duties: but after that the Tribe of Levi was taken, these things were done by them, and not by any of other Tribes. Now, under the Gospel Christ hath ordained some from the beginning to preach and administer the Sacraments, and therefore it is a confusion, and disorder for others to do those. Whence it appeareth, that our Communion Book doth very judiciously explain, that in time of necessity or danger, private Baptism is to be performed by a lawful Minister; least Midwives or others should intrude into this function. Quest. Why was the Sacrament of the Lords Supper ordained? Answ. For a continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby. Explan. After Baptism, the Sacrament of Initiation, followeth the Lord's Supper, the Sacrament of Consolidation: for as the one bringeth the soul into the society of the faithful, so doth the other feed it, and comfort it with heavenly comforts. Math. 26. Now considering that both the Sacraments are Seals, it is worthily propounded for a question, why this particular Sacrament of the Lords Supper was ordained? and it is answered for a continual remembrance. For this is intimated by the Lord, to be the proper end of this Institution, when he saith, Do this in remembrance of me. 1. Cor. 11.26. For as often as ye eat this Bread, and drink this Cup, saith the Apostle, ye show the Lords death till he cometh. And this remembrance is so effectual, as that before whomsoever it is made, it is as if Christ were visibly crucified in their sight; Gal. 3 1. for to this purpose, saith Saint Paul to the Galathians, to whom Christ jesus was plainly described before your eyes, and amongst you crucified. In Baptism there is also a remembrance of Christ's death in that, as the water floweth, so did his blood in streams run out; but this is not the particular end of Baptism, to represent Christ crucified, but as he is virtually in us, cleansing our souls, and making us to dye, and to be buried unto sin: besides Baptism doth not so fully set before our eyes Christ's grievous passions, as doth the Lord's Supper, wherein are to be remembered all things about his sufferings. The Bread and Wine are first prepared, the one by threshing, grinding, and baking in the fiery oven, the other by cutting down, casting them into the Winepress, and treading with the feet of men: Again, when there is thus made a loaf of bread, it is divided and broken, that it may become food; and when wine is thus made, it is poured out to be drunk, and (which is a principal Analogy) the corn and grape out of which they are made, are the mere fruits of God's blessing, and not of man's labour: and lastly, this threshing, and grinding, and treading of these creatures are by man, for whose sustenance they serve, and when they are made ready, can afford no comfort to such as have them, but by God's effectual blessing, according to that, Deut. 8.3. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. So we are to remember here, that Christ is the Son of God's love towards us, sent from Heaven, according to God's eternal purpose, for our comfort and salvation, not through any labour or seeking of ours, 2. Cor. 3.5. seeing we were all enemies ever since the trangression, and dead in sin, so as that we could not so much as think a good thought. 2. We must remember, that Christ was threshed with many strokes of affliction, ground in the milne of sorrows, and baken in the hot oven of God's wrath, when through the fervency hereof, his sweat ran down from him like drops of blood, Luke 22.44. that he was cut down and trodden in the winepress of God's wrath due to us for sin. 3. That his body was broken, and his blood shed out of his hands, feet, and sides, that he might be unto us bread indeed, and drink indeed. 4. That all these sufferings came unto him from man, for whose comfort he was sent from heaven, sin being the cause, and sharpening the Spear and Nails against him, and men's hands being instruments thus to torture and torment him. Lastly, we must remember, that as God's mercy sent him, so his blessing must cause that we may live by him, otherwise we are still subject to perish in our sins, that we may always lift up our hearts unto him for this blessing. It followeth, whereof this remembrance is, Of the sacrifice of the death of Christ. The old Sacraments and Sacrifices did prefigure this, as the Lamb slain every morning, and every evening, the red Cow, the Scape-Goate, the Paschall Lamb, and all the blood shed in Sacrificing, which made, that the blood might not be eaten, because Christ's blood remaineth ever, to speak better things in God's ears, than the blood of Abel. Heb. 13.8. Now, as it was in those Sacraments prefigured, so in this it is remembered as a thing past, because that Christ jesus yesterday and to day, is the same also for ever. And the death of Christ is truly a Sacrifice, the Altar was the Cross, the Priest, Christ himself, the creature offered, was his humane nature, the blood shed, his precious blood, and the fat fuming up, the sweet perfume of his rich merits. Of this, much is spoken to the Hebrews, Heb. 7.27. Heb 9.12. He did once offer up himself, &, by his own blood he entered once into the holy place, & obtained eternal redemption for us. Moreover, such as the use of sacrificing hath been, such is the use of this sacrifice of Christ's death. The use of sacrificing was fourfold. 1. To expiate and do away sin; for if any man had sinned, he was appointed to bring a sacrifice therefore. 2. To sanctify those that were outwardly defiled by any uncleanness, as when any had been infected with the leprosy. 3. When a man had touched a dead body; they were likewise used to sanctify assemblies and solemn meetings, as when all Israel were met at the feast that Solomon made, and when jobs children met together to feast. 1 Sam. 13.8. 4. To prosper all weighty attempts that are undertaken, as when the battle was by Saul entered into against the Philistims, he did sacrifice after that he had tarried seven days for Samuel, who intended to have been there to do sacrifice himself. And of the same use, and effectual to these uses, is the sacrifice of Christ's death. 1 joh. 1.6. First, to expiate sin; for, It is the blood of jesus Christ that cleanseth from all sin. Eph. 2.13.11. Secondly, To sanctify such as, before were unclean, for Ye that were fare off, saith the Apostle, are made near by the blood of Christ: for he is our peace who hath made of both one and hath broken down the stop of partition wall: that is, whereas in times past some were unclean, as the Gentiles, and separated from Israel, now they are sanctified and made all one people. And the same is expressed by the sheet let down from heaven before Peter, wherein were creatures both clean and unclean, but it was showed, that by Christ, not only meats, but people of all sorts, were then sanctified. Thirdly, all meetings and feastings are sanctified only by him, he having borne the curse for us; and therefore when two or three are gathered together in his name, God is in the midst of them, as in an holy assembly. Act 20.7. Fourthly, by virtue of this sacrifice only, can we look to be prospered in our weighty attempts, this being the standard, that, as Constantine's cross, maketh all the enemies to yield before it, and the viands and weapons, Act. 2. wherewith the Disciples sought to be furnished in all their dangerous voyages, and the precious cordial that put spirit and magnanimity into the Church, so as that it flourished in the midst of Persecutors and Tyrants. Whence it appeareth to be a fiction and no truth, that the Lord did allow the Israelites of old to sacrifice, only that they might be kept from offering sacrifices to Devils, as the Heathen. Again, how absurd it is to hold the Sacrament of the Lords Supper, to be a Sacrifice propitiatory for the quick and the dead, seeing it is only a remembrance of a Sacrifice, neither is there any living creature slain, as must needs be, that there may be a Sacrifice; and yet so impudent have some been, as that they not only affirm it to be a Sacrifice, but more available than the very Sacrifice of Christ upon the Cross, as the Queen Mother of Francis the second of France, complained by Letters unto the Pope, that it was preached. It will be answered that this Friar was too bold so to preach, and that the Pope would not bear him out in it: But surely no magnifyer of the Mass durst have sung so high a note, but in a Church where the true remembrance of Christ's death is so obscured and falsifyed by the bastard Mass, and perverted from the true Sacramental representation and inward application by Faith, into a carnal and theatrical ostentation, in crucifyxes and other pictures superstitiously adored. Did our Saviour, trow we, speak to the painters and engravers, when he said do this in remembrance of me? 1 Cor 11.28. Math. 12. It followeth in the answer, And of the benefits that we receive thereby, for as the danger is great, to abuse this ordinance of the Lord, or to contemn it (the one eating and drinking his own damnation, the other provoking the master of this feast to anger and revenge) so the benefit is great to use it rightly; whatsoever good is purchased unto us by the precious blood of Christ, being remembered hereby to our unspeakable comfort; to speak more largely of which benefits, there will be place afterwards. Quest. What is the outward sign or part of the Lords supper? Answ. Bread and wine, which the Lord hath commanded to be received. Explan. Having considered the end of the institution of the Lords supper (the Author and instituter being supposed to be known to all Christians, viz. the Lord jesus the same night that he was betrayed) it followeth here of the outward and visible part of bread and wine. In the handling of which, diverse questions do arise. First, Whether both these things are necessary to be used in the administration of the Lords supper, and to be administered to all receivers. Quest. 2 These of necessity must be used wheresoever they may be had, under pain of being accounted a derogater from the Lords ordination; because he that precisely commanded the use of these. The bread only hath been long used to the Laity in the Church of Rome, under this pretence, that it is Christ's very body, and so must needs have blood in it, & for the avoiding of inconveniences, if the cup should be used also, seeing that some of Christ's precious blood might be thus spilt upon the ground, or hang upon men's beards. Wherefore this hath been also established by the Council of Trent, and for some, referred unto the Pope, who through much instance granted the use of the cup also to them. Oh sacrilege, whereby both Christ is rob of his authority, and his ordinance debased, Christ himself having commanded, Eat, Drink ye all of this, it must be referred to the Pope, and he must first allow, or else it cannot be lawful: And why, forsooth should he not afford our Saviour's whole allowance to other Christians, as well as to the Bohemians? Must all the rest of the Christian world be cut short of half of their spiritual banquet? What fault have they committed, that they must be debarred of the fruit of the vine? Surely Christ our Master was not so provident as his overwise Vicar, to foresee the grand inconveniences of his sacred primitive institution. 2 Cor. 1● If they tell us that the Supper was first instituted amongst Clericks only (for the Disciples only were present) we answer, this is a silly shift, for by the like reason the Laics should have neither cup nor bread: but they had both also appointed unto them, as well unto the Clericks, for to the Corinthians, Saint Paul teacheth in general the use of both, and applieth the ordination both of bread and wine to the whole congregation of the Faithful. Besides, it is a weak reason that is used, viz. that the bread after the words of consecration is transubstantiated, and turned into the very body of Christ, & therefore is not without blood. For this transubstantiation is mere commentum humanum, a mere fiction of man, & so absurd, as that if there were not many other strong reasons, at large set down by learned writers in this controversy (which I purposely omit) these few reasons following do sufficiently show the vanity of this contention, or rather circumvention. Reas. 1 john 6, 63. First, because that, grant it were the very body of Christ, his flesh and bones, what would this avail our souls? the Lord himself having taught us, that the flesh profiteth nothing, speaking of his own flesh, if they should eat it with their teeth: for all things that are eaten, as they defile not, so they sanctify not the man, seeing they go down into the belly, Mark 7, 16. and are cast out into the draught. See therefore (ye Romanists) what is it that ye strive for? What is it, that your grave Council of holy Fathers, under your grand Captain, Innocent the third, in the Council of Laterane, after long deliberation so wisely determined? Do ye not pursue a dead dog, or seek a flea in the wilderness to use the words of David to Saul. Secondly, if it were Christ's very body, he must not once only have suffered, but 10000 times, even so oft as he is received, seeing his body is broken and torn with the teeth, and his blood is poured out: yea the faithful, such as from crucifying to themselves, the Lord of Life, which is so abhorring from all good Divinity, Heb. 10.17. as that for such it teacheth that there is no more sacrifice for sin, but a fearful looking for of judgement and fire that shall devour the adversaries. Consider this also (ye Popish Priests) what an odious estate ye seek to bring yourselves into, whilst you seek to have Christ's body really present in the Sacrament? Are you foe blind as that if you see this, you do not see yourselves also to be his bloody executioners and butchers. Thirdly, if Christ's body be really in the Sacrament, it must needs either long since have an end, or else the Lord must daily create him new bodies, and a thousand bodies at once, seeing that he is so often eaten up, and in so many places at the same time: If it be said that the same body can be in many places at once, and that it is not wasted and spent though it be often eaten, through God's miraculous working: I answer, that this is contrary to all, not only natural, but also enlightened reason, seeing that no quantity can be eaten, and by eating consumed (as the bread and wine in the Sacrament are) but it is wasted and spent. I grant that God can indeed miraculously feed men with bread and meat, and yet cause that a greater quantity shall remain, as when five thousand were fed with a few loaves, etc. but here the bread was not consumed in eating, as it is in the Lord's Supper: again, a body cannot be in many places at once, but being a continued quantity, it must fill the interuallum also, betwixt one place and another, though through miracle not visibly, yet so, as that it may be felt, and hinder the passage of other bodies, otherwise the body must be turned into a Spirit, that hath not flesh and bones, and the nature thereof must cease to be: for though mysteries in Divinity be above Philosophical reason; yet they are not clean contrary unto it as this is, if there be such a mystery. But we learn to detest these and the like, as foul profanations of the Lords ordinance, and to hold the truth according to Christ's appointment. Quest. 2 Why are bread and wine rather than other signs to be used and appointed? Because of the near resemblance betwixt them and Christ's precious body and blood. First, in the preparation; the corn whereof the bread is made is threshed, etc. as hath been already showed, in speaking of the remembrance. joh. 1.82. Secondly, in the use, the bread and wine are taken, fed upon, and inwardly in the stomach digested: so the body and blood of Christ is taken and entereth into the stomach of the soul by Faith. Psal. 104.14.15. Thrdly, in the virtue, bread and wine being given to such as are ready to famish, through want of food, doth revive them, they strengthen the heart of man, and make him cheerful and merry, according to that in the Psalms, He bringeth bread forth out of the earth, and wine that maketh glad the heart of man: so the body and blood of Christ being received by the faithful soul, that is even hunger-starved for want of food, doth revive and put life into it: for, He that eateth my flesh and drinketh my blood, hath everlasting life, saith the Lord, joh. 6.47. it strengtheneth unto a Christian course, for without me, saith the LORD also, ye can do nothing, and it giveth joy and gladness: The Christians after Christ's ascension continued together, breaking of bread, with gladness and singleness of heart. Act. 2.46. Gen. 14.18. Secondly, bread and wine were appointed, that by Christ might be fulfilled what before was begun by Melchisedech, after whose order he is: for he brought forth bread and wine unto Abraham, Eph. 2. and as the partition wall betwixt Abraham's feed and us is by him broken down, so the unity of ceremony was hereby established, all others being but more varieties to express the same thing, but this specially of bread and wine continuing in use, even unto the time of this Supper, one part of the bread in the Passeover being kept, hid under a napkin, and a cup of wine to be distributed after the feast with thanksgiving. Act 15.10. Thirdly, bread and wine were appointed, because they were things common and always at hand; and so in this Sacramental seal, we need not to say, who shall ascend to Heaven to fetch Christ from thence? And as they are common, so they be few and cheap, and not like the ceremonies of the Law, which were a costly and burdensome yoke that the forefathers were not able to bear: for such was it fit, that in fullness of time should be appointed unto sons, Gal. 3. and heirs, and not to be kept any longer under the rudiments of the Law, as under tutors and governors. Quest. 3 Is there no care to be had of other circumstances, for conformity unto the first institution, so that we use bread and wine, in the right form with thanksgiving: as for the leaven, the water, which it is likely, was mixed with the wine, for the gesture, sitting, & c? It is not required that we observe all circumstances, no more than that the jews in keeping the passover should continually stand with staffs in their hands and shoes on their feet, according to the first institution, for Christ himself did otherwise keep the Passeover. Now all men, I suppose, do yield herein for most circumstances, of the place, in an upper chamber, of the persons, a few disciples men only in the time of the night, after supper: but it is questioned about the leaven, water, & sitting, though little reason to make question about these. 1 Cor. 11.17 First, if we consider that they are no where precisely expressed, though they may be gathered from the place where the institution is described, nay, which is more, where the Apostle repeateth the institution, though he remembreth the time, the night wherein he was betrayed, the persons, his Disciples, yet he speaketh not of leavened bread, or water mixed with wine, nor yet of sitting. Secondly, if it be considered, that as the standing at the Passeover, the night, etc. were taken up occasionally, not purposely as Sacramental: so was the leavened bread, this kind of bread being at hand, and sitting, or rather leaning down along, which is employed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 22.14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 26.20. that gesture being the position of the body at that time. Thirdly, if it be considered, that as the night season, the persons and place, are without any intended signification, so is the leavened bread and sitting. If it be said, sitting doth set forth our Communion with Christ; I answer, take heed of inventing this or the like significations, which are beyond the word, lest thou be such an one, as addeth unto the word of God, and lest herein thou rashly censure all those Churches, wherein standing, walking, or kneeling is used. Indeed some circumstances there be, which are not only expressed, but commanded also, as Sacramental, and these are always necessary in the Lord's Supper. First the giving of thankes, whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Eucharist, or Thanksgiving, for when he had given thankes, it is said that he broke the bread. Acts 2.23. Secondly, the taking of the bread and of the cup, whereby may be signified, how the Lord took his dear Son, and set him apart to be crucified, and slain for the sins of the world, even from the beginning of the world: for, he was not by the jews taken and slain, as being by them over-powred, but he was delivered by the determinate counsel and foreknowledge of God: he was the Lamb of God slain from the beginning of the world. Thirdly, the breaking of the bread, whereby is set forth the Lords submitting of himself to the death of the Cross, where he was pierced hands, feet, and side, so that the blood ran out abundantly from him. Fourthly, the distributing of the Bread and of the Wine to his Disciples, whereby is set forth how Christ is given by the Father unto all faithful Christians, to nourish their souls unto eternal life, according to that of the Apostle: Having given unto us Christ jesus, how shall he not together with him give us all things also? Math. 26.26. Verse 27. Fifthly, the form of words in delivering the bread and wine: Take, eat this is my body, do this in remembrance of me. Drink ye all of this. This is my blood of the new Testament which is shed for many for the remission of sins. Which words are not the same precisely recorded by every Evangelist, but yet so, as that the record of any one doth set forth the signification, the use, and the end of this Sacrament. So that if a form of words be used according to these, it is rightly done, and according to rule; as in our Church: Eat this in remembrance that Christ died for you, etc. the precise words as they are recorded by Saint Paul, being placed immediately before. Now that these things, besides that they are expressed, are commanded, is to be noted from the command given to the Disciples, Do this in remembrance, that is, not as some interpret it, make this my body, but do in all these things as ye have seen me do, give thankes, take, break, distribute, and say according to this form. As for other things, yea even for gesture, they may be as shall seem best unto the particular Churches of God, which have power to appoint any most lowly & reverend gesture, such as kneeling, seeing, that even in praising God we are invited by the Kingly Prophet. O come, let us worship and fall down, and kneel before the Lord our maker, and the people of Israel in Egypt, hearing the good news of Gods appearing to Moses, to deliver them, bowed themselves and worshipped: so that as well in receiving a benefit, as in ask, this lowly casting down of the body, doth well become us. The chief objection here against, (for all else are frivolous) is that kneeling was brought in for adoration of the bread transubstantiated: for answer unto which; first I say, that it is indeed to be granted, that they kneeled unto the supposed body of Christ, but it is to be proved, that hence it began first, otherwise it is as good an argument, they kneeled in praying with their heads, therefore we ought not to kneel in our prayers; they came to the Mass at Easter, therefore we ought not to come then to the Communion, but at some other time, etc. What superstitious Idolaters have done in the service of their idols, marreth not what we do like them, the fault not being in the thing, or gesture used, but in the end, their kneeling being to an Idol, ours to the God of heaven, giving his Son to our hearts by faith. Quest. 132. What is the inward part or thing signified? Answ. The body and blood of Christ, which are verily and indeed aken and received of the faithful in the Lord's Supper. Explan. The inward part of the Lord's Supper, is the body and blood of Christ, which are present to all the faithful. In handling whereof, three questions. 1 Cor. 10.16. First, how is the Lords body and blood there? for, that he is received by the faithful, is plain, both because he saith, This is my body, and my body is meat indeed, and my blood drink indeed: and from the doctrine of the Apostle, The cup of Blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, john 6.47. is it not the Communion of the body of Christ? But how is his body there to be communicated? Not by Transubstantiation, as hath been already showed, nor by consubstantiation, so as that his body is in, under, or about the bread, as the Lutherans teach: but only in a spiritual & Sacramental manner faith making him present unto the worthy receiver: even as hereby we possess everlasting life, according to that, He that believeth in me, hath everlasting life: For as Faith is an eye unto which things to come are present; so it is an hand holding them, a mouth feeding upon them, and a stomach receiving them, and uniting them unto the person that believeth. If it be said then, the Sacrament is vain, seeing by faith Christ may be received without it, and he is not outwardly any whit the more present with his body. I answer, God forbidden; for it is God's ordinance to help our faith, an outward means to convey unto us inward grace, and sanctification his seal to confirm our faith in his gracious promises. As when the King bestoweth any thing upon a subject, he is assured hereof by his mere donation, and giving it unto him, but yet he appointeth unto him to take the state thereof, a means of writing and sealing to ratify what he hath granted, for more assurance, which writings and seal, though they contain not the estate about them or in them, that is, the house or ground in quantity, yet they convey them unto him: so though the body of Christ be in heaven, and being given unto us by the Father, is made ours through faith, yet it hath pleased him for more assurance to appoint the Sacrament, hereby to convey this rich possession unto us, and to write and seal to our hearts that Christ is ours, by his holy body sanctifying our bodies and souls, and by his blood cleansing us from all our sins, though this body be not in or about the bread really, in the quantity as it was heretofore upon earth. And of like nature were the ancient Sacraments appointed to the Fathers, unto which, though Christ was not really and corporally annexed, yet unto the receivers they were Christ through faith: 1. Cor. 10.1. john 1.29. for, the Rock was Christ, Christ was the Lamb Quest. 2 Be there not other ways, besides this of receiving Christ? Answ. Yes: the Scripture speaketh of two other ways or means. 1. Gal 3.27. He is received by Baptism: for He that is baptised into Christ, hath put on Christ. 2. He is received by the preaching of the Word, whether by himself, when he came amongst his own, john 1.12. and to such as received him, he gave power to be the sons of God: Math. 10.40. or by his Disciples: for, He that receiveth you, saith Christ, receiveth me: that is, the doctrine which he and they taught, being entertained into believing hearts, and their persons being welcome unto them. By the word he is received, as by the draught of a conveyance, and Articles of agreement by the Sacraments, as by seals put hereunto, Baptism being properly the seal of a new life, which is the beginning of everlasting life, we being dead, and buried unto sin, the Lords Supper, the seal of the comforts and strength that we grow unto in this life, as by most wholesome meats and drinks, till that in the life to come, we shall be continually feasted with him, he being meat, and drink, and clothing, and wealth, and all in all unto us evermore. Quest. 3 Wherefore is the Communion of the Lords Supper received often, and Baptism but once, seeing both are Gods Seals, and assure our spiritual estate sufficiently, by being once put to? That the Lords Supper is often to be received, the Lord himself doth intimate unto us, where he biddeth, So oft as ye drink this cup, do it in remembrance of me. Whereupon the Apostle inferreth, So oft as ye eat this bread, and drink this cup, ye show the Lords death till he come: 1. Cor. 11.26. construing this precept to last till the coming of Christ to judgement, at the end of this world. And the reason hereof is: first, because that howsoever our new life is begun at once, as is represented in Baptism, yet it continueth from year to year, and must have often means to sustain it: and therefore, though circumcision was but once, the Passeover was once every year. Secondly, because that although we are in Baptism regenerate, and become new creatures; yet the flesh still dwelling in us, rebelleth: so as that we are subject to sin daily, against which, as the blood of Christ is continually by faith to be applied to purge us, so the Sacrament whereby his death and bloodshed is represented, is often to be used for the more comfortable remembrance hereof; even as to shadow it out before it was, the high Priest entered into the holy of holies with blood once every year. Now precisely set down how often the Lords Supper is to be received, we cannot, because it is left indefinite. Acts 10 7. Acts 2.46. The practice of the Primitive Church was every Lord's day, or first day of the week, and at the first daily, as their dangers were great, by reason of the persecution every day. Wherefore in the Canons, carrying the name of the Apostles, it was commanded, that all which came to hear the Word, being Communicants, should receive the Communion: Et siquis non communicate, excommunicatur, ut ecclesiae turbator, Can. 10. & ordinum violator; If any man doth not communicate, let him be excommunicated, as a troubler of the Church, and a breaker of order. And hereunto do the ancient Father's assent. But this often receiving was in regard of the times, such as at the first institution, the shepherd being smitten, and the sheep scattered. Since in the peace of the Church, the Communion hath been three or four times in the year, and specially at Easter, as succeeding the Passeover. If it be said, once in the year is sufficient as the Passeover was but once. I answer, the Passeover required a long time, even seven days for the celebration thereof, and if it had been often, Exod. 12.19. it would have been too heavy a burden unto the people, it is not so with the Lords Supper. Again, this is the proper time of the right Passeover, the Lords supper; in times past, besides the Paschall Lamb, and unleavened bread once in the year, there being many other remembrances of Christ in action, viz. the many sacrifices, now we have only the Lords Supper, often to be used to the same purpose. Quest. What are the benefits whereof we are partakers thereby? Answ. The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine. Mouns. du Plessis. Explan. Considering the solemn ordination of the Lords Supper in a time of so great need, when the bridegroom was now to be taken away from the children of the marriage chamber, and they should mourn; it is worth the considering, how great the benefit hereof is: and hereof it will not be amiss a little to delay the Reader, in showing the extravagancies of the Church of Rome, in extolling the supposed sacrifice hereof If it be used, that is, if the mass be used upon Saint Gregory's days, it delivereth souls out of Purgatory: if upon S. Rochell● day, from the plague: if upon S. Antony's, it saveth Cattles: if upon Sigismun●s, it cureth the Ague: if upon S. Anthony's of Milan it restoreth things lost: if upon Saint Apollonius, it cureth the toothache: if upon S. Lucy's day, it cleareth the eyes: if upon the holy Spirits day, it giveth a goodly husband or wife, as a learned writer hath gathered together of late, and set these their fooleries upon the stage. Another hath noted, 1. that they teach it to be available, as for the living, so for the dead: 2. to be carried about the Church: 3. to be carried about the streets: 4. to be carried into the fields, that the corn and grass may grow: 5. to be carried to the wars for the obtaining of victory: 6. before the Pope when he goeth forth: 7. at the coming of Kings into cities: And which might more be added, to houses on fire, and to waters overflowing, as Clement the fift cast it into the River Tiber, to assuage the swelling thereof. Thus do these men, as led with the spirit of lying, triflingly deal with this blessed Sacrament, and seeking too highly to extol it, make their use of it vain and ridiculous: and when as every good Christian should follow his master Christ, they differ altogether from him He commanded, Do this in remembrance of me, they in remembrance of the dead. Christ took it, and gave thankes, they breath upon it. Christ broke it, they hang it up in a pyx: Christ gave it to his Disciples, they most commonly eat up all alone, and so it is no communion (properly so called) of the faithful together; Christ took bread, and gave bread; they take bread, and give flesh: Christ gave it to confirm faith, they to redeem departed souls: Christ gave it to be eaten, they to be adored: Christ spoke plainly in a known tongue, they in Latin, which is not by the vulgar understood. Not to ask them therefore (which is but lost labour) what the benefit is, we say, that it is the strengthening and refreshing of the soul. More distinctly, whatsoever benefit redoundeth to the corporal life from the Bread and Wine, the like redoundeth here-from to the worthy receiver, by virtue of Christ's body and blood, as before hath been particularly declared. This made them in the Primitive Church to seek so earnestly after it, that though Christ in body was now absent from doing these good offices unto them, yet they might be supplied by this visible sign of his continual presence to the world's end. Special benefits of the Communion. Again, yet more distinctly, we have hereby communion with Christ, and through him with the Father, we becoming flesh of his flesh, and bone of his bones, as the bread and wine being eaten and incorporated into us. 2. Strength of faith, it being as it were an hand, a mouth, and stomach, with these signs receiving Christ, as hath been said. 3. All other graces and blessings, which together are thereby conveyed unto us, this being the conduct through which we receive Chr●st, and all things also, as he is heir of all. 4. Communion with one another, and with all the faithful in all ages, we becoming by Christ one body, though diversely dispersed in the world, as many corns and grapes are brought together to make one loaf of bread, and one cup of wine. All which benefits are so great, as that it should set a most sharp edge upon the desires of all men unto this heavenly duty, that even for love and earnest desire of these benefits, we may gape after them, as the thirsty ground for rain, and never through neglect deprive ourselves of such comforts, when by God's Minister they are offered. Qu●st. What is required of them which come to the Lord Supper? Answ. To examine themselves, whether they repent them truly of their former sins, steadfastly purposing to lead a new life, have a lively Faith in God's mercy through jesus Christ, with a thankful remembrance of his death, and be in charity with all men. Explan. The benefit of this Sacrament being so great, it is necessary to know how every man may dispose himself hereunto, that he may be made partaker of this benefit; for this is certain, that all obtain it not that eat this supper, seeing there is an unworthy, as well as a worthy receiving, and the unworthy eat and drink their own damnation. For the worthy and right receiving, therefore a rule is here set down of things to be done before, and in the act of receiving. Before there must be an examination: in the time of receiving, a remembrance or meditation, to stir up thankfulness for God's great mercy herein expressed. The distinct consideration of which, because it is so necessary, I have here subjoined in some distinct questions, and answers. Quest. 134. What is required in those that come to the Lords Supper? Answ. To be rightly disposed, both before, and at the receiving hereof. Quest. 135. What ought a man to do before his coming? Answ. To examine himself for his faith in Christ. 1. C r 1●. ●8. Explan. Let a man examine himself, saith Saint Paul, and so let him eat of this bread, and drink of this cup: for he that eateth and drinketh unworthily, eateth and drinketh his own damnation: where you see, that under pain of damnation, a man must prepare himself to the Lords Table, and that he is an unworthy receiver, that prepareth not by fore-examination. Such was the man that came unto the feast without a wedding garment, of whom it is said. Bind him hand and foot, Matth. 22.12. and cast him into utter darkness: Such pulleth upon himself, 1. Cor. 11. as the Corinthians, sundry plagues and sickness, and untimely death. And verily, though there were no such danger, great reason there is, that every man coming to this Sacrament, should prepare himself. 1. Because every man is most unfit and unworthy to come thus familiarly to communicate with the Lord of glory, as when the Lord was to descend to give the Law, they were unfit without a three days preparation, to hear him speaking unto them. We are herein to imitate the most curious women, when they came to any honourable place, or meeting, they spend much time in decking themselves, and putting on all their ornaments, and behold themselves in the glass very diligently, that nothing may be amiss or unseemly. In like manner, seeing we are to come into the presence of the highest estate of the whole world, and to the Communion of his most honourable Saints, we cannot use too much curiosity in decking our hearts, and looking out diligently in the glass of the Law, our blemishes by sin, that we may reform them. For we come not only to this meeting, as ordinary guests, but as the spouse of the great King of heaven, of whom it is expected, that she should exceed in ornaments, according to that, She is all glorious within, Psalm. 45.13. her clothing is of broidered gold. Indeed if we were every day such, this special decking and preparing were not needful, but alas, we do all daily in many things offend, and so have upon us stains and spots, and are so raggedly clothed, as that our filthy nakedness doth appear, and who dares come so into the feasting room of so great a majesty? 2. Because of the great grace and favour of God herein towards us, inviting us, unto whom he is not tied by any bond of friendship or desert that might move him to use this respect towards us, no more than the Father of the prodigal son, to take him home with him, and with such joy to feast him. When Haman was invited by Queen Hester to a feast, which he took as a special favour towards him, how did it rejoice him, how duly and early sitting himself in the best manner, as he thought, did he repair thither? How much more should we be glad of Gods inviting us, and with all diligence, against the time make us ready to come to this heavenly banquet. Galat 3.1. 3. Because of the great benefit which we behold here, and receive, Christ being crucified, as it were before our eyes, by whom we conquer sin and Satan, and have entrance into heaven, the way being thus made open unto us. If a rich dole be dealt amongst the poor, all will make them ready to come unto it, and if there be any thing that may make them to be sent empty away, they will use diligence to remove it: if the Physician hath any receit, which a man being prepared, and taking, shall undoubtedly have his health confirmed, and his life prolonged, he will speedily with all care use this preparative: But here is a most rich dole dealt out to every one, a sovereign most excellent receipt for the soul, making it undoubtedly to live for ever: Oh let every man then dispose himself so, as that he may not be sent empty away, and prepare himself so, as that this receipt may kindly work upon him, for his preservation to everlasting life. Ephes 3.27. Now the thing wherewith we are to be decked, and by which the only preparation is made, is faith in jesus Christ, of which it hath been already spoken: Faith apparrelieth the soul with rich clothing, the wedding garment, for such as are baptised into Christ have put on Christ, their nakedness is all hidden, and none appeareth, even as when Aaron had on the clothing of the high Priest, he appeared a most goodly person: Faith behangeth the soul with most rich jewels and pearls of inestimable worth, Matth 13 45. of which the Merchant that seethe the value, will give all that he hath for one. Of this it is said, Prou. 3 15. It is more precious than pearls, and all things that thou canst desire, are not to be compared unto her. Faith is the hand of the soul, reaching out unto Christ; for as the woman touched him and was healed of her bloody issue, so the faithful touch him, handle and receive him, to the healing of all their spiritual all diseases. Faith is the mouth of the soul feeding upon Christ; for when the Lord had taught, that his body must be eaten, and that he which eateth, hath everlasting life, he affirmeth the same of the believer. He that believeth in me, john ●. 47. hath everlasting life. Faith is the digesting faculty of the stomach of the soul, working so effectually, that Christ becometh here by our nourishment, and we are flesh of his flesh, Ephes. 53. ● and bone of his bones, as the Apostle teacheth. Rom. 5.1. Heb 11.13. Heb. 11.5. Lastly, whatsoever may be more desired, a person pleasing unto God, an eye to see God, feet to come unto God, faith giveth all: for being justified by faith, we have peace with God: by faith the ancient Fathers saw the promises a fare off: that is, Christ, and by faith Enoch, as with feet walked with God. He therefore that examining his own heart, findeth faith, needeth not to fear to stand in doubt, he is hereby made worthy of this blessed Sacrament. Quest. 136. How may a man know whether he hath this faith or no? Answ. By two special fruits thereof, Repentance for all his sins, and Love towards his neighbour. Explan. The heart of man which is deceitful above measure, doth deceive him in nothing more, then in falsely persuading him that he hath true and right faith: for if a man putteth his trust in God's mercy through jesus Christ to be saved, it telleth him that this faith, never suffering him to come to a true trial, whether this trust be the faith that instifieth before God, or no. Wherefore, that we might not be herein beguiled, the Lord hath set forth this faith to be lively: so that as a man living may be known from a man dead by breath and motion; so he that listeth to take pains in the trial of his faith, may know the true justifying and saving from all counterfeits, and false faiths. james 2.20. It breatheth and moveth by Repentance and Love, which who so findeth not in himself, he is a vain man, his faith is dead and unprofitable, even as a dead tree, as Saint ●ame● teacheth: For, that the faith is vain which is without these, is plain from many evidences. First, from the comparing of Paul and james together, who seem to speak one against the other, Paul saying, that we are justified by faith without the works of the Law, james, that we are justified by works, and not by faith only, both bringing for example the father of the faithful Abraham. From whence we may reason thus: Such as was Abraham's faith, such aught the faith of every man to be, that he may be justified and saved: But Abraham's faith was a living faith, expressing itself by the leaving of his Idolatrous Country, when God called him, and by sacrificing his son Isaac in admirable obedience, when God commanded, that is, by forsaking sin, though most dear, and performing obedience, even in that which was hardest. Therefore such must our faith also be. Prou. 28.13. Secondly, faith that doth not thus live, appeareth to be vain, because it is a building without a foundation, the only foundation of faith being God's promises, which belong not to any but such as have and do by true repentance turn from sin: For you shall find none other promise of God, but such as this: He that confesseth and forsaketh his sins, shall have mercy, and this: Whensoever a sinner doth repent him of his sin from the bottom of his heart, I will put all his wickedness out of my remembrance. Now such as is the ground whereupon any man's faith is built, such is his faith, if the ground be none, his faith is vain, but the ground of his faith that continueth in sin without repentance is none, God having made no promise unto him, therefore his faith is vain. If he shall say, but I mean to repent before my death: Ah strange delusion of Satan; thou art content then in the mean season to be without faith, and without interest in the merits of Christ, to be under the dominion of the Devil, and in a Reprobate estate. A thousand to one when thou intendest to repent, thy God, the Prince of the air that ruleth in the Children of disobedience, will not suffer thee, and it shall be just with God, for so gross neglect of his grace, to give thee over effectually unto him, to be finally hardened unto damnation. Thirdly, faith that is not living, is vain, because the true faith doth establish the Law, but this disannulleth it, seeing it looketh for salvation, and yet doth contrary to the Law by living in sin. 1. Cor. 13. Lastly, faith must express itself, as by repentance, so also by love, otherwise it is vain; for, if I have all faith, saith the Apostle, and have not love, it is vain: and faith worketh by love, and God is love: wherefore the true faithful man must needs have love, and he that is without it, is without God, and doth utterly deceive his own soul. 1 Cor. 12.13. Again, by the true faith we are made members one of another, according to that of the Apostle: By one spirit we are all baptised into one body, and if members one of another, we must needs be likewise affected, being knit together by the bond of love. Quest. 137. Wherein standeth true Christian Love? Answ. In affection, when it is the same towards our neighbour, that it is towards ourselves, void of malice, hatred and envy, and desirous of our neighbours good, as of our own; and in action, when we are ready to do good unto others, as unto ourselves, and to keep away hurt as from ourselves. 1. Cor. 13.13. Explan. Having already spoken of repentance (the first whereby faith that is living, manifesteth itself) viz. in the Tractate of baptism: we have now left only to consider of love, which is highly commended above all other special graces, as being the fulfilling of the Law, the seasoning of all duties in God's service and the principal amongst the chief graces: for there be these three, saith the Apostle, Faith Hope and Love, and the chief of these is Love.. And this Love is both in affection and in action. First, in affection, where the heart is malicious or envious, there can be no love: For what love was there in Cain towards Abel, what love in Esau towards jacob, or in josephs' brethren towards him? So in whomsoever these vild affection's rest, there is no love. Publicans may be friendly to Publicans, and sinners unto sinners, but if our love be none other, it is natural and corrupt, and not the love by which faith liveth, seeing this directeth to love our enemies, and those that hate us. If there be malice and envy in us, we are altogether indisposed to the word by which faith cometh: for the right disposition hereunto, is as Saint Peter showeth, to lay aside all maliciousness, 1. Pet 2.2 1. john ●. 15. and dissimulation, and envy. And whosoever hateth his brother is a manslayer. Wherefore they which are thus can have no faith, but they come before the Lord with hands full of blood, and all iniquity. Rom. 12.15. Again, love desireth the good and welfare of a man's neighbour as well as his own; it maketh a man live affected to his neighbour as unto himself, and so to rejoice with them that rejoice, and to weep with them that weep. 1 john 3.18. Verse 17. Lastly, it is not faint, and contained with●n the desire of the heart, but breaketh forth into action, doing good unto others, as unto ourselves, and keeping away hurt, as from ourselves. My little Children (saith john) let us love not in word, nor in tongue, but indeed, and in truth. Whosoever hath this world's goods, and shutteth up his compassion towards his brother, how dwelleth the love of God in him? Iame● 1.27 It is a vain Religion, that is in word, the pure Religion and undefiled before God, even the Father, is this, to visit the fatherless and widows in their adversity, and to keep a man's self unspotted of the world. The deeds of love shall bear all the weight at the last day. Matth 25. I was hungry, and ye fed me, etc. where these are wanting, the Lord saith, Go ye cursed into hell fire, prepared for the Devil and his Angels. In brief therefore to give you a view of perfect love by the parts thereof. 2. Cor. 13.5. The first is gentleness, and not without just cause to be moved to anger. Secondly, patience and long suffering, when just cause of anger is offered. Thirdly, goodness not admit-tinking envy, or the like against any enemy, but loving him. Fourthly, tenderness, and being affected with grief, at the sight of other men's miseries. Fifthly, freedom from evil thing against thy neighbour, interpreting all things to the best, if it may be. Sixthly, yielding, rather than contend, from some thing of a man's own right, as Abraham did to Lot. Seaventhly, humbleness of mind seeking reconciliation, where offences have been. Eighthly, bountifulness towards the poor. Ninthly, care to save a neighbour from hurt or hindrance in his cattles, corn, or any danger towards him. Tenthly, abstinence from private revenge, in speech, or in deed. Quest. 138. What shall he do, that after examination findeth not these things in himself? Answ. He may not keep away from the Lords supper, for this were a provoking of God to wrath: neither can he come unto it, without offending the Lord in a higher degree. Matth. 22. Explan. It is not enough that a man examine himself, but he must by examination, find true faith living by love, and repentance in him: and if he findeth it not, he must not then think that he shall do well enough by abstaining, as is the manner of the most; but it lieth upon him as a duty required at his hands, the neglect of which provoketh the Lord to wrath, as we may see by the parable in those that refused to come, and excused themselves when they were bidden to the feast: The Lord of the feast is wroth against them, and sendeth forth his warriors to destroy them. And as this is a great offence, so it is much greater to come unpreparedly; for such a man is without a wedding garment, and commanded to be bound hand and foot, and to be cast into utter darkness, where shall be weeping and gnashing of teeth, so that either way there is nothing but judgement with out mercy. If if be demanded here, whether it be not a sin in the Minister, to admit such to the holy Communion? Matth. 7.6. I answer, if any be evidently known to be such, and will not promise amendment, he that receiveth him, giveth that which is holy to dogs, and casteth pearls before Swine If otherwise there be a show of penitency, man, that cannot see into the heart, may admit of him. If it should seem, that without difference the wicked as well as the godly are to be admitted to this holy Supper, without difference putting, seeing that judas was admitted by the Lord. I answer, that it is most probable, that judas was gone out before seeing Matthew and Mark do speak of his going out immediately after the sop, before the holy Supper began, unto whom consenteth john, Chap. 13.30. Secondly, if it be granted, that he was present, yet this example proveth nothing to this purpose; for judas was not yet detected, his treason was only in his heart, not in action, that followed afterward. Moreover, how can the minister give the Lords body to him, that is appointed by the Lord to be given over to Satan; for as it was with the incestuous person against the Corinthians, 1 Cor. 5.5. so is it with every notorious scandalous liver, he is, until repentance to be put from the communion of God's people. Thus we see what a maze or labyrinth sin doth bring men into; in danger they are by coming, and in danger by not coming to the Lords Table. Quest. 139. What may a man do then in this case? Answ. He must humbly sue unto God for the pardon of all his sins, to strike his hard heart, that he may melt into tears for them, and constantly cleave to his commandments; and if there be any dissension, he must go, and be reconciled to his brother. Explan. So gracious is our good God, as that when we are brought into desperate straits, and wildred so by sin, as that we know not which way to get out, he holdeth forth the thread of his mercy, by the help of which we may come into the right way again. Like unto Ahashuerosh his sceptre stretched out towards his beloved Hester, when she was entangled with danger: even so is the Lords Sceptre ever held out unto us, that in the name of his Son we may come unto him, though we be most wretched sinners. Ask, saith he, and you shall have, seek and you shall find, knock, and it shall be opened unto you. This is the gate, or scale of Heaven which jacob saw, hither we may come, being thus beset with sin, and find mercy to be delivered, and made welcome to the Lords Table. If it be said, but can I being thus in my sins pray to be heard, seeing that God heareth not sinners, and the sacrifice of the wicked is abomination to the Lord? I answer, was not the Publican likewise in his sins? and yet he prayed, and was heard and justified, and did not the Thief upon the Cross likewise? So that wicked men praying out of a desire to be made repentant, and to be brought to amendment, grieving that they are so hardhearted, and without faith, are heard in their prayers; neither is this against the places before alleged; for the wicked whom God will not hear, are such as delight in sin, and are without all care of amendment, resolute in sinning. Quest. 140. What ought a man to do at the Lords Supper? Answ. He ought thankfully by seeing and receiving the outward signs, to remember the inward graces of God towards him. Quest. 141. What are these graces? Answ. First, the Lords giving of his Son jesus to death for us, set forth by the Ministers taking of the bread and wine, breaking and pouring out, and offering it to us all. Secondly, our near union unto Christ, and how we have all our spiritual food from him, set forth by our taking, eating, and inward digesting the bread and wine that becometh nourishment unto us. Thirdly, the near union that God hath made by Christ betwixt all the faithful, set forth by the same bread being made of many grains of corn, and by the same wine being made of many grapes. Expl. I shall not need largely here to entreat of these meditations which hath been done already; only the Communicant that cometh to the Lords Table is to be advertised, that by no means he be there an idle beholder of things done, but a profitable ponderer of all circumstances, to stir him up to greatest thankfulness unto God for so great benefits. In which, that he may be helped, let him first herein consider Gods admirable love, in giving his Son to death for his sins, his holy body to be broken, and his pure blood to be shed: for without Gods giving of his Son to the cursed death of the Cross, all the power of the Scribes, Pharisees and high Priests was not able to do it. Wherefore he saith, I lay down my life for my sheep, and no man taketh it from me, but I lay it down of myself. Even as if a man being condemned to die, another most loving friend should lay down his life, and suffer for him; Oh how thankfully were this love to be remembered, and with what praises to be celebrated, as being unmatchable by any love that ever hath been seen amongst men: for a dear friend, there hath been in many ages one amongst many Kingdoms of the Latins, one amongst many of the Grecians, that have offered to die for their friends; but for their enemies never any. Lord, therefore should the soul of every Christian say, I offer again unto thee mine own self, soul & body to serve thee, and my old nature to be killed and slain with all the concupiscences thereof, though never so dear unto me, for thou hast offered thy dear son for me, and unto me without any desert of mine, and for this cause art most worthy of all honour, and thanksgiving. Secondly, let the Communicant consider of God's admirable love in uniting him so near unto his Son, and through his son unto himself, and in feeding him from heaven with such comforts, without which his soul must needs be hunger-starved, and perish. john 17.21. This was Christ's prayer unto the Father, that we might be one with him, that they may all be one, as thou, O Father art in me, and I in thee, that they may be also one in us: and this did he my stically in this Sacrament shadow out unto us. When David was offered the King's Daughter, and to be the King's Son in Law, Who am I, said he, that I should be Son in Law to a King? and, who am I, should the Communicant say, that I should be made one with the King of Heaven? Most unspeakable (O Lord) is thy love towards me, that thou shouldest have such respect to so poor a worm, to raise me out of the dust, to sit with thy Christ, Rom. 8. 1●. of so great dignity, to be so joined unto him, that I should be made coheir with him of the heavenly Kingdom? How can I do less than put away all baseness of mind, whereby I cleave to the world and the flesh, and be like minded to my dear Saviour (to whom I am joined in fellowship, though most unworthy) being holy as he is holy. It is also to be considered, how our souls are fed here even as the Israelites with Manna from heaven, in the wilderness, where they must otherwise have perished: and as David flying from Saul, by Abimelech, with the hazard of his own life; so God spared not his son, but gave him, as bread from heaven unto us, without which we must needs have perished for ever, and in our greatest need, that we might have strength to fly away from the danger of Satan enraged against us, he spared not, though with the hazard of his life to give us the true Shewbread. Oh how should my heart be affected towards thee, O Lord, therefore, and resolved to abide always with thee, vowing with David to Abiathar, He that seeketh my life, shall seek thy life also, those that are thy enemies shall be mine, and as if they hated me. Thirdly, let the Communicant consider of the near union that the Lord hath made by Christ betwixt all his Saints, into the which he is also received, that faithfully partaketh of the Lords Supper: which should effectually suppress all exorbitant affections, and work an holy love in him, as towards members of the same body. Quest. 142. What is to be done after the receiving? Answ. We must meditate of the Covenant of new obedience with the Lord renewed by this Sacrament, that we may be more careful to perform this obedience, and to flee sin and vice all the days of our life. Explan. The receiving of the Lords Supper is not a transient holy duty, as it is by most men used (who put some holiness upon them for the time, afterwards returning as the dog to the vomit, and as the swine to the wallowing in the mire) but it is a sealing of covenants betwixt God and his people, and the grace of God for the pardon of all our sins; and our dutifulness to God, in forsaking all our old sins, and living according to his holy laws: For as God doth hereby give himself unto us to become our God, and gracious Father; so we give ourselves unto God, to become his people, and obedient children. There be these two parties in all covenants, otherwise they cannot stand, something assured and given, and something taken and received therefore: So betwixt Princes and Subjects; the Prince giveth and assureth his care in ruling, and providing well for the good of the Subject, he receiveth tribute, custom and obedience: so betwixt masters and servants, betwixt sellers and buyers, lender's and borrowers. In like manner in this Covenant God for his part assureth, and giveth himself to be our gracious God, forgiving all our trespasses, and on our part, he must receive tribute, subjection and obedience, otherwise the bond is forfeit, and if it hath been so once, twice, or often, and the forfeit hath not yet been taken, take heed of the next time, for if thou still remain unreformed, not better keeping covenants, having renewed them so many times, there is no hope for thee to be dealt withal, but as with a desperate person, that thou shouldst suddenly be delivered to some infernal spirit, the Tailor, and so be imprisoned in Hell, whence thou canst never come out again. If thou hast therefore neglected to pay God the duties of praise and prayer, of obedience, and performance of holy duties, both public and private, now be negligent no longer, but be rather officious, redeeming the time with double diligence; if thou hast loved and lived in sin, and disobedience, keep covenants by fear of offending any more hereafter, and if thou hast no way answered that love, which the Lord toeth thee unto towards thy neighbour for his own sake, but hast hated such as have showed any enmity against thee; for offences hast been unadvisedly provoked, and through an immoderate love of thyself, and of the world, hast denied food unto the hungry, and hast sought to beguile thy neighbour; learn of Christ to be meek and gentle, in holiness, follow Paul as he followeth Christ, and for bounty, imitate Zacheus converted, giving liberally to the poor, and satisfying where thou hast done wrong to any man: for thus, and thus only mayst thou have comfort of the Lords Supper, and shalt in his good time sit down in the Kingdom of Heaven, and be feasted with Abraham, Isaak, and jacob, for ever and ever. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Appendix to the Catechism. FOrasmuch as the holy Scriptures are the ground and foundation of all divine Teaching; and it availeth not a little for setting men in the Truth, to understand rightly both which be the Books of holy Scripture, and how we may be assured, that they are the Word of God, and by whom, and how this Word is to be preached, and heard, for our further building up in grace, I have thought it expedient here to annex these short Questions and Answers following. Quest. 143. What is the Word of God? Answ. Whatsoever is contained in the books of the old and new Testament, and not any other books or writings whatsoever. Quest. 144. How many, and which are these Books? The Books of Canonical Scripture. Answ. The Books of the Old Testament are twenty and seven, Genesis, Exodus, Leviticus, Numbers, Deuteronomie, josua, judges, Ruth, the first and second of Samuel, the first and second of the Kings, the first and second of the Chronicles, Ezra, Nehemiah, Ester, job, Psalms, Proverbs, Ecclesiastes, Song of Songs, Esay, jeremiah, with his Lamentation, Ezechiel, Daniel, and the Book of the twelve small Prophets. The Books of the New Testament are twenty and six, Matthew, Mark, Luke, and john, the Acts of the Apostles, the Epistle of Paul to the Romans, the first and second to the Corinthians, to the Galathians, Ephesians, Philippians, Collossians, the first and second to the Thessalonians, the first and second to Timothy, to Titus, to the Hebrews, the Epistle of james, the first and second of Peter, the first, second, and third of john, the Epistle of jude, and the Revelation of john. Quest. 145. Are not the other Books called Apocryphal, part of the Word of God also, as Esdras, Tobit, judeth, etc. Answ. They are not books properly called Canonical but are annexed to the word, as being full of good instructions and histories, declaring Gods wonderful providence over his people Israel. Explan. divers have been and are the errors of men about God's Word, some denying diverse parts of the Old and New Testament to be his Word: and some Canonising other writings also. Concerning the first, some detestable Heretics have received none for the word of God, but the fine Books of Moses as the Sadduces; some none but the New Testament, as the Manichees, and Martion: some have rejected the Book of Psalms, as the Nicholaitans, and Anabaptists: some the book of job, as some Rabbins; and some Daniel as Porphyrius: some have rejected the Gospel of Luke, as Cerdon, some all but Mark, as Cerinthus; some the Gospel of john, as the Alogy; some all Paul's works, as the Ebionites, etc. Concerning the second, some have made the Apocryphal Books of equal authority with the fore recited Scriptures, as the Papists, and others have more boldly long since obtruded for Canonical, the fatherless brood of other books unto these, as the third and fourth of Eldras, and Appendix of job, a Preface to the Lamentation, the third and fourth of the Macchabees, a Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Book of Enoch, the Gospel of Thomas and of Mathias, the acts of Peter. And in the year 1120 a certain new Gospel, called Euangelium aeternum, the eternal Gospel, was found out, being full of blasphemies: but all these and the like are damnable presumptions, plainly forbidden by the Lord, saying; Deut 4.2. Ye shall not put aught unto the word that I command you, neither shall ye take aught therefrom: and grievously threatened, Reu. 22.18 19 If any man shall add unto these things, God shall add unto him the plagues that are written in this Book; and if any man shall diminish any thing, God shall take away his part out of the Book of life. Now that the Books first above named are all Canonical Scriptures, and part of the word of God, Epist. Tom. 3. hath been acknowledged in all ages, by the Christian Church Jerome writing to Paulinus of the study of the holy Scriptures, doth both reckon up all these books in particular, and adjoineth to every one of them a several pithy commendation. And unto Leta he prescribeth an order of reading them with most safety and profit. As for the other Books, Epist. Tom. 1. which our Church adjoineth to the volume of the inspired Scriptures, they are both entertained, and in part publicly read in our Churches, not as authentic Principles, whereon to ground any doctrine, but as wholesome precepts of morality, and declarations of the estate of the Church in those times, very profitable for devotion, and heavenly meditation. Quest. 146. What special proof is there, making manifest that those Books of Scripture are the word of God? Answ. The antiquity of those books, some of them being before all other books sundry times oppugned, and sought to be burnt up by persecutors, and yet wonderfully preserved, and by miracles from heaven confirmed, is a manifest proof, that they came from heaven, and are not of man's invention. That the ●oly Scriptures are God's word. Explan. Amongst all arguments there is none of that force in the conscience of man; that this is of being taken from the divinity of the holy Scriptures. For let it appear that they are of God, and what heart dares do any other but yield unto them? Now, that they are of God, may be plainly proved by sundry reasons. First, by their Antiquity; for the first and most ancient writings in the world concerning Religion, must needs be Gods, but these are the first and most ancient; therefore must needs be Gods. 1. That the most ancient are God's Scriptures, is plain; because otherwise either some other Instructor must have been before God: or else God, the Ruler of the whole world, must have been without any thing recorded, whereby the world ought to be ruled, till that man had invented something to govern man by; both which are most absurd. That the holy Scriptures are most ancient, appeareth by the most ancient humane writers. Orpheus, the first of all, writeth of the two Tables delivered to Moses. Whence he saith, that he learned what he knew of God. Linus wrote of the Tower of Babylon described by Moses, etc. making plain hereby that the Books of Moses were long before any of their writings, and so the most ancient in the world. Hence it is that Tacianus affirmeth that it appeareth out of Berosus a Caldee Writer, Tatiani Oratio adversus gentes, Moses fuit Baccho antiquior & plurimis diis gentium Clem. Alexandr. out of the writings of the Phoenicians and annal of the Egyptians, that Moses wrote long before Orpheus, Linus, Amphyon, Homer, or the most ancient Ethnics. Now the Books of Moses are in effect the whole Scriptures, all that followeth tending only to the further explanation hereof. Wherefore the Scriptures are most ancient, and consequently the undoubted word of God. 2. This is further proved by the preservation of the Scriptures in all ages, other ancient Books being perished either in part or in whole, but the holy Scriptures, though more oppugned than any by persecutors, who have sought to blot out the memory of them, yet are wholly preserved without diminution or corruption of any part of them. Had they been of man, certainly it would have happened unto them as unto many other humane writings, which are most ancient: which, if they have not perished, yet they have been falsified: yea, one complaineth, that he himself yet living to see it, Fratribus rogantibus, ut scriberem Epistolas, scripsi, has Apostoli, Diaboli Zizanijs alia eximentes, alia ad●icientes, Dionysius Areo● pag. repleverunt. The Brethren requesting I wrote Epistles, these the Apostles of the Devil have filled with tares, adding some things, and taking away othersome. Now the holy Scriptures have been singularly preserved herein, in the hands of the jews, who have misliked some things, and forbidden them to be read, as Daniel, because he speaketh so plainly of the Messiah: in the hands of the heathen, as when at the request of Ptolomee they were translated by the Septuagint, and in the hands of Heretics, who have corrupted Fathers and Counsels, yet never durst, but have been restrained from heaven, from corrupting the Scriptures. 3. This is further proved by the miracles which have been wrought to confirm the Scriptures to be of God, the Author of all true miracles: of this sort are the miracles wought by Moses, by the Prophets, by Christ, and by his Disciples. For all these miracles do plainly testify of them, that they were sent of God; and if they were of God, than the word by them set forth is the word of God. 4. The same is proved by the prophesies contained in the Scriptures, some being of things to come to pass many hundreds of years after, as that the seed of the woman should break the serpent's head, that Abraham's posterity should be numberless, that they should be strangers 400. years, that Josiah should burn the bones of Baal's Priests where jeroboam did sacrifice, that the people of Israel should be in captivity 70. years, that Cyrus expressly forenamed, should give them leave to return and diversely honour them, etc. From hence we may reason thus: Those Scriptures which in their revelations exceed all the understanding of all creatures, are undoubtedly his who is above all creatures, that is Gods: but such are the holy Scriptures, as appeareth by these & the like Prophecies. Ergo, etc. for no created understanding can of itself reach to things to come, to say certainly thus it shall be: some may conjecture, or being appointed as instruments of execution may declare what themselves shall perform, as the Devil did to Saul, but God only hath made it so proper to himself to foretell independently, absolutely, and infallibly what shall come afterwards, as that it may well be said, Let them tell what shall come, let them do good or evil, and say that they be Gods. 5. The same is further proved by the Argument handled in the Scriptures, which is altogether grave & holy, tending to the setting forth of all virtue, and against all vice, whereas (as justine Martyr hath observed) the writers of the Heathen gods and religion, justin Martyr. were either ridiculous Poets, which derive the beginning of all from the waters, & handle the quarrels, and filthy loves of the gods: or Philosophers more ridiculous: for that the very chief of them were uncertain of the beginning of things. Now such as the writing is, such must needs be the Author from whom it first cometh; true it is, that he which is unholy may write things holy & good, but then they come not from him, but first from some other fountain: therefore the most holy, who is God, must needs be the Author of the holy Scriptures. 6. This is proved by the testimony of Heathen men themselves. The Law of Moses against Images, Numa Pompilius the chief religious Emperor amongst the heathen Romans approved of. Numenius a Pythagorean; Philosopher saith of Plato, that he was none other but Moses speaking in the Attic tongue. Euseb. de prepar. Euang. The Oracle of Apollo, confessed, that the Christians only had the truth, and acknowledged the true God, saith Eusebius. Tribellius Pollio writing of Moses, saith, that he was the only man familiar with God. Cornelius Tacitus confesseth the truth of that History in Exodus, telling how Pharaoh after many plagues, let the children of Israel go, though he thrust in some absurd fabulous lies concerning the jews. Procopius testifieth of joshua, that for fear of him the Phoenicians left their country. Linus and Homer write of the Creation of the world in six days. Ovid of the general deluge, as also of the Giants rearing of mountains up to heaven, which is an allusion to the Tower of Babel. Abidenus, Sibylla and Hestiaeus of the long lives of the Ancients. Epolemus of Abraham, and how he fought for Lot. Plato confesseth, that he learned the most excellent precepts of wisdom of the barbarous, (meaning Moses and the Prophets.) Now whence cometh this consent of men of contrary minds to the truth of the Scriptures? Verily, from God's providence, that no man might deny that, which by the light of nature is acknowledged of natural man, viz the truth and Divinity of the Scriptures. 7. The same is proved by the single drift of the Scriptures, which is only, to give all glory to God, nothing to man, seeing that the faults of the best are ingenuously and without flattery set down; neither is any man's favour affected or sought for in any of these books, which cannot be said of any humane writings. 8. The same is proved by the consent of all the books of holy Scripture, though written by diverse men at sundry times. Never was the like to be found touching men's writings, but even the same Author hath been oftentimes noted to differ from himself. Wherefore the Writers of the holy Scriptures were undoubtedly guided by one spirit of truth, and what they wrote came from this spirit which is God. If any differences seem to be in these holy writings, this is, through the weakness of our conceit and misunderstanding, and not indeed. Quest. 147. Having this Word of God written, is it not sufficient for our salvation without any other help, even as to have a Book of Statutes, sufficeth to be kept from the danger of the Law, to those that will? Answ. It is not sufficient, but it must also be set forth by preaching, that the hard places may be rightly understood, we may be kept from errors, and have our dull hearts stirred up to embrace the holy precepts hereof. Explan. Many there be who acknowledge the Scriptures to be God's word; but do not so much regard the preaching of this word, prosuming upon their own ability, to make a good use of it in private by reading, for their edification, and salvation. And some colour of reason there is also for this, seeing that the word serveth to acquaint us with the will and law of God, as a statute book, with the Laws of the land; and knowing these Laws, if we will not obey, all preaching cannot bring us to obedience, or do us more good. But this is a deceitful colour. First, because a Statute book is not like unto God's book, that being humane, and the penalty sensible, this divine and spiritual; and not understood by a natural man: so that a man may read much here, but remain still as destitute of understanding, Acts 8. as the Eunuch who asked, How can I understand without an Interpreter? Secondly, because preaching is the mean by which God hath wrought in all ages, and will principally and most powerfully work by this ordinarily for our salvation. 1. Cor. 1.18. 1 Pet. 2, 2. Thirdly, because no man can receive the word to his comfort, unless he reverence and esteem of the preaching thereof, seeing that the word itself doth so highly commend and urge to attend to preaching. Fourthly, because the Lord, who only can give light by his word, doth direct such as be in darkness, to the Preachers of his word, Saul to Ananias, Cornelius to Peter, the Eunuch to Philip etc. refusing otherwise to give them any light. Lastly, because men are naturally dull and backward to that which is good, when they know it, so that reading only they are still frozen in their sins: it is necessary, that by the exhortation of preaching they should be stirred up, and by the zeal and heat of others be warmed and become agile and cheerful to do accordingly. In all things we say for comfort, Two are better than one: and why should it not be so in this also? A man reading alone is forgetful, and letteth it slip soon out of his mind which he readeth: a faithful Minister of God's word preacheth unto him, and bringeth continually to his remembrance; he is like a stick lying by a firebrand ready to go out; the Minister stirs up the fire, and lays the sticks together, he hath bread by him, but is feeble, because he cannot break it in pieces to eat some of it, the Minister breaks it unto him for his comfort. I conclude therefore, that it is necessary to exercise the hearing of this Word preached, besides the private reading thereof, and he that having the means, contemneth them, wandreth still in sin and blindness. Quest. 148. What is the preaching of the Word of God? Ans. It is properly the expounding of some part thereof, the teaching hence the duties to be followed, and the sins to be avoided, and exhorting to do accordingly. Nehem. 8.9. Explan. Some there be, that move as much trouble about preaching, as others that deny the necessity hereof, and content themselves only with reading: some affirming the bare reading of the Scriptures to be preaching; some talking hereof one neighbour to another, and some the reading of Homilies or Sermons. But the preaching of the word to speak properly is more than all these, as may appear both by the practice in the days of Nehemiah, when it is said, that the Priest stood upon a place higher than the people, and read the Law of God plainly, and expounding the sense gave the understanding of the Scriptures. And also in the new Testament, where after the Lecture of the Law and the Prophets, it is said, that the Rulers of the Synagogue sent to Paul, and those with him, saying, Act. 13 15. Men and brethren if there be in you any word of exhortation unto the people, speak. From hence ariseth plainly this description of Preaching, to be an expounding, etc. as in the Answer. Now for reading the Scriptures (though in a large sense it be a kind of preaching, because that the truth is hereby set forth, and the Gospel, and means of salvation made known to him that readeth, or heareth it read; yet it is properly no more preaching, then reading is an Oration; neither is he that doth thus any more a Preacher, than such an one, an Orator. For when the question is made, whether reading be preaching? it is not meant, whether by reading is not the truth set forth, and may not saving grace be wrought in the hearers? but whether reading be the preaching practised by the Ministers of God's word under the old and new Testament, which is so much commended for the lively operation, being Gods special and greatest ordinary power to salvation; and whether the reading be that which we have charge to intent, when we are bidden, go preach the Gospel? For unless they strive to make their reading such a preaching, they question about nothing, if to make it such a preaching they strive against the stream, the whole current of examples recorded in the Word, being against them: yea, that special place, which they think a most sure ground for them. Moses hath of old such as preach him, when he is read in their Synagogues every Sabbath day, Acts 15.26. doth plainly rebuke their negligence, seeing that it may well be hence gathered, that at all times upon the Sabbath, when the Priests read Moses, they expounded and gave light unto the people by teaching, as in Nehemiahs' days. Much more might be said for the confute of such gross opinions; but because I propounded to be brief in all things, thus much shall suffice briefly for this. Let us all lay aside partiality, whereby we are carried to favour ourselves, and seek our own ease, and this corrupt fountain of such troubled opinions being dammed up, I doubt not but we shall with one consent endeavour to preach in another manner, then by reading and familiar talking, applying ourselves to the right understanding of the Scriptures, that we may give the right sense, after the sense, find out sound and profitable doctrines, strengthened with good reason, convincing the judgement, and after the doctrines, frame some forcible exhortations, to bring and bow the affections to the light set up in the understanding, that God's people may have more grace, and his holy name more glory. Quest. 149. Who may preach the Word of God? Answ. Only such as are outwardly sent of God ordinarily, and when extraordinary necessity doth require, all such men as are inwardly stirred up, and enabled by the spirit of God. Who may preach. Explan. Having showed what the preaching is, it followeth what Preachers are, viz. either in times ordinary or extraordinary; ordinarily we are to account him as a fit Preacher, who is outwardly sent of God, and none other, that is, in a Country where the Gospel is maintained by the higher powers, and an order for the sending forth of preachers is established, he is a lawful preacher of the word, that is, sent forth according to this order, and if any preach being not thus sent, they are intruders and not labourers, sent into the Lord's harvest. And this I say for the satisfaction of the people, that they may have a sure ground to rest upon against all cavils of those, that would make them believe, that the licenced Preachers of the Church of England are no lawful Preachers either because they which make them had not ordination at the first from such as could lawfully give it, which is the cavil of the Papists, or because some forsooth misliked ceremonies are used in their ordination, which is the dotage of the Brownists: For admit that Bishops and other Ministers of the Gospel should fail, so that there were none to give orders, or that all were so corrupt, as that they would not to any that embraced the truth, what should there never then be any more lawful Ministers of the Gospel? God forbidden: for so the Lord should be tied necessarily to outward means of sending forth Preachers, and if he wanted undermeanes, his Harvest should be unprovided of Labourers. But the Church of England; God be thanked, needeth not to fly to this refuge. We can, and do prove our Ordination and succession of Bishops Canonically invested, and continuing the offspring of our inferior Ministry without interruption, maugre the barking of lewd Romanists against our Church, whose very Popes have been many of them mere open intruders. Secondly, for the reformed Sectaries; what other then decent and commendable ceremony can their pure wisdoms carp at in our Ordination. Again, admit that some errors should creep into the ordination of Ministers, what shall the Ministers be disabled hereby, and become no lawful Ministers? God forbidden: for thus the main virtue of such as take orders, should depend upon some outward circumstance, making them, if it be right; marring them, if otherwise; and the people that know not the circumstances of every man's ordination, should be held in doubt, whether they be Gods lawful Ministers, and to be heard, or not. Rom. 10. Wherefore I say, that he is a lawful Preacher, that is outwardly called and sent, provided always that he preach the truth, and no heresies which are errors stiffly defended, contrary to the plain evidence of the Scriptures, and if he doth preach heresy, which thou thinkest may be so proved by some fa●re fetched Argument, yet this maketh not him to cease from being a lawful Preacher; yea, though he maintaineth heresy plainly against the word in a Church, where the truth is by the higher powers maintained, he is still a lawful Preacher, until that by public authority he be inhibited. And the reason of all this is, because such as are outwardly sent by the Ministry of Christ's Vicegerents, the Apostles successors, who ordain them, are sent by Christ: and if thus sent, who shall say they are unlawful Preachers? and if not thus ordinarily sent, who shall say that they are lawful, seeing it is written, How shall they preach, unless they be sent? And if they be thus sent of God, they must likewise be inhibited, before they cease to be lawful. 1. Tim. 5.22. Preachers indeed may be unworthy, and unworthily sent and continued, but if through remissness or covetousness any send them so, they make themselves partakers of their sins, and bring a double woe upon their own heads: and if any go being such, though sent, they make the sacrifices of the Lord to be an abomination to the people, and with Elies' sons, shall have judgements, making the ears of those that hear it to tingle. 1, ●a●. 2 17. Wherefore be circumspect (ye reverend Fathers) in ordaining, and if any degenerate after their ordination, exercise your authority by suspending, and, without speedy reformation, by turning them out of the Ministry. Is it not lawful for a man to preach, being for gifts sufficient, unless he hath this outward calling, or being once sent, and forbidden again without just cause, may he not lawfully preach any more? It is not lawful to exercise the work of preaching, let his gifts be what they will be, unless he hath in an ordinary time this outward sending, neither is it lawful to persist in this Office, if he be inhibited. Whereas it may seem otherwise by the Apostles practice, who preached, although they were strictly charged not to preach, it is to be understood, that that time was not ordinary, but a time of persecution, wherein the enemies of the Gospel reigned, and forbade all preaching in the name of JESUS, and therefore this practice giveth no warrant, when the Governors are Christian, and do only forbid some men, but do generally commend, and command the preaching of the truth. In times extraordinary, when the Gospel is impugned, and the preaching thereof not suffered, a man must according to the Apostles example, rather obey GOD then men, that is, being enlightened by God's Spirit, and made fit to preach, though he hath no outward sending, but be forbidden, it is lawful for him notwithstanding to preach and set forth the truth, and it is his patt so to do. Quest. 150. What is required to the right hearing of the Word? Answ. To prepare a man's self by prayer, and holy meditation, and by emptying the heart of corrupt affections, to attend diligently and reverently at the preaching of the Word, and laying it up in the heart to do accordingly all the days of his life. To hear the word rightly. Explan. Take heed how you hear, was often in the mouth of our Saviour, and must be always in the ears of such as will hear well; otherwise as the Lord saith of speaking good words, Matth. 7. Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, so not every one that heareth shall be saved, but he that heareth rightly, and as he ought to hear. Now for this there must be preparation before, diligence in hearing, and care afterwards. 1. For preparation, the Lord showeth the necessity hereof, when he requireth, that the people should be sanctified three days together, before that they should hear the Law, and the wise man, Eccles 4.17. who biddeth, Take heed unto thy feet, when thou interest into the house of the Lord, and be readier to hear, then to offer the sacrifice of fools: so that such as come unpreparedly, come foolishly to hear, and are so polluted, as that the Lord cannot take pleasure in their hearing. That a man may therefore come prepared, it is necessary that he be humbled for his sins, purge his heart of sinful affections, pray for a right disposition, and meditate upon the excellency of the Word, and his own need hereof. He that doth not before hearing call himself to account for his sins, to be humbled and to crave mercy in the pardon of them, is like unto an ill debtor, who being engaged in ten thousand talents to his creditor, and an execution out against him, doth notwithstanding come boldly into his presence, without seeking by the mediation of friends to make some composition and agreement beforehand: what the rashness and danger of such is, all men know. So likewise is it the act of him that cometh to hear the Word of GOD, not having sought reconciliation aforehand by humiliation and prayer, either public, or private. He that cometh to hear, not having purged out sinful and vile affections, is like unto the sick man, that would have some comfortable receipt without purging; or unto the wounded man, that would have lenitives applied to his corrupt sore, without corrosives, which is the way to greater danger: so he that cometh to hear, not having purged his heart of malice, envy, lust, worldliness, etc. is fare from taking the right way to cure his soul; for he putteth it further into deadly danger. Wherefore Saint Peter warneth to lay aside all maliciousness, 1. Pet. ●1. 2. all guile, all dissimulation and envy, and as new borne babes to desire the sincere milk of the Word: as who should say, ye are unfit to ●eare, unless as newborn babes ye be purged so, as that ye be without any of these vile affections: Even as a dead fly that lieth hid in a box of precious ointment, corrupteth it all; so corrupt affections, though deeply hidden in the heart, make the service done unto God naught worth. john. 4.10. Prayer is as jacobs'▪ Ladder set up to heaven, by which the soul ascendeth, and fetcheth down God's blessing, it is the knocking, seeking, and ask that ever prevaileth, it obtaineth water of life, though there be nothing to draw it with, as Christ told the Woman of Samaria, saying; If thou hadst asked, I would have given thee of the water of life. Wherefore when the Word is to be preached, Pray for me (saith Paul) that utterance may be given unto me, and that I may open my mouth boldly to utter the secret of the Gospel: So let every hearer pray, Ephes 6.19. that the Preacher may have utterance, and his own heart an open door of entrance. Lastly, to consider the excellency of the Word, and our own necessity, stirreth up an hungering and thirsting deesire after the Word, breedeth an appetite, and maketh us fit to digest this food, and to turn it into wholesome nourishment to our souls. For so excellent is the Word (being a light sent from Heaven to enlighten us in our darkness, a sword to defend us, a precious treasure to enrich us, food to nourish us, a sweet savour to perfume us, salt to season us, and a girdle to strengthen us) as that if we cast our eyes hereupon, we shall undoubtedly long after it: But look we withal upon our own necessity and spiritual poverty, by reason of the darkness of our understanding weakness to resist our enemy, want of all good things, poverty and nakedness, and then shall we have a longing affection unto it indeed, gaping after it, as the thirsty ground doth after the rain. 2. For diligence in hearing, where this preparation is made, that will certainly follow; for a man shall not need to bid him that is hungry and in want, to hasten to a feast, or to come so often as he may, or to apply himself to feeding, when he cometh there: for he cometh with such a stomach, as that he will surely do so: In like manner, he that cometh rightly prepared to hear the Word of GOD, will neglect no time when he may come, nor lose his part of that spiritual food when he is there. Esay 6.9. He will therefore first apply his heart to understand, for to hear and not to understand, is to neglect, he will not suffer either the bewitching pleasures, or enchanting profits of the world to steal away his heart, but labour so to see, as that he may perceive, so to hear as that he may understand, seeing the contrary is a grievous judgement of men given over of the Lord for sin. 2. He doth reverence the Ordinance of GOD, being rightly composed in gesture, but above all, inwardly affected in heart: for he trembleth at the word, he is pricked inwardly at the preaching, Esay 66.2. Acts 2. he expresseth sorrow at the hearing of the grievousness of his sins, and joy at the hearing of comforts: laughing, wanton looks, vain prating, and an impudent countenance, Ezra 10.1. as most abominable things, are fare from him. 3. He doth persevere in his attention unto the end, not when he heareth this new Preacher, or that, but whosoever he be that preacheth the truth, not sometime harkening, sometime sleeping, not lightly departing when he thinketh that he hath heard enough, but with due regard continuing to the end, always remembering that exhortation, Gal. 6.9. Let us not be weary of well-doing, for in due time we shall reap if we faint not. Colos. 3.16. Lastly, for care after the hearing of the Word, the good and profitable hearer hath the word dwelling in him plenteously, like a good Apprentice to the trade of Christianity, he letteth not pass the precepts of the word so soon as he hath heard them, but doth carefully apply them afterwards. Colos 3. 1●. This care after hearing is first by recounting in the mind from point to point, the things which have been taught, which is like unto the husbandman's covering of his corn, when he hath cast it into the ground; or the chewing of the cud after that the beast hath fed, I have hid thy word in my heart, Psal. 119.11. that I might not sinne against thee, saith David, and he that doth not so, like an idle husbandman, leaveth his seed to the devouring of the fowls, and to the parching sun, as the beast that ch●weth not the cud, is unclean: wherefore he that will get most profit by hearing, must again consider the text, the sense of the words, the notes, reasons, grounds, and illustrations hereof, and how for use every thing is to be applied to himself. Deut. 6. Secondly, the good hearer will confer and talk of that which he hath heard, to help others, children and servants, and neighbours of less understanding, and to help himself if his memory be imperfect, by conferring with men more able, if there be any doubt by repairing to the Preacher, and of him seeking resolution. For thou shalt talk of this Law, saith the Lord, to thy children, when thou sittest down, and when thou risest up: and when the men of Boerea were doubtful, they are commended for examining the doctrines preached by the Scriptures. Acts 17. 1●. Even as the wayfaring man having received directions for the way, but in going forward groweth doubtful, he will ask and inquire again, that he may be the more sure, and the more comfortably go forward: so he that hath heard the word, and thereby directions for his pilgrimage, shall meet with doubts, and for his more assurance must therefore inquire again. Psal. 119.36. Thirdly, the good hearer prayeth after that he hath heard, that the word which he hath heard may be effectual unto him for his salvation, that now he hath learned what is good and acceptable in the sight of God, he may have an heart yielding unto it in all things, according to that of the Prophet, Incline my heart unto thy Law, and not unto covetousness. Lastly, the good hearer in all things laboureth to do according to that which he hath learned, according to that of james, Be ye doers of the Word and not hearers only, deceiving your own selves. He doth the Word by believing, and embracing by faith the most comfortable promises of the Gospel, he doth it by love and hearty affection towards God, and towards man for God's cause, he doth it by obedience, framing himself according to the rule of this love, he doth it by fight and striving against all rebellion, & he doth it by growing daily more and more like unto it, until that he be cast anew, as it were, in the mould of this Word. This, and all other spiritual graces he grant unto us, and multiply in us, who is the Author of that holy Word, and the end of the same. To him be all glory world without end. Amen. FINIS. A Prayer to be used before the reading of Books of piety, or Instruction. O God that art the Father of lights, enlighten my darkened understanding, that I may see into the wonders contained in the Law. Dispel in me the dark and misty clouds of ignorance, expel the love of darkness, and repel the rebellious law of sin. Sanctify my wit, that I may be apt to conceive, strengthen my memory, that I may be able to retain, and rectify my will, that I may obediently submit myself to thy good will in all things. Thou which art the great Master-builder of thine own house, settle me as one of thy living stones upon the right foundation, Jesus Christ; in whom I may daily grow up, till that all the building coupled together groweth to an holy temple in the Lord. And this I crave in the name of thy dear Son, my most blessed Saviour and redeemer. Amen. A Prayer to be used every Morning in a private Family. MOst gracious God, and merciful Father, it is by thy good providence that we are brought so safely through the deadly dangers of another night to see the light of this day to our comfort, and much more hath thy goodness extended itself towards us in that together with the light natural, the bright beams of thy grace have shone upon us in jesus Christ in our Election, Creation, Redemption, Sanctification, and Glorification. We have nothing to present thy Majesty withal for this unspeakable mercy only, as is our bounden duty, and thy commandment, we sacrifice the calves of lips by humble and hearty thanksgiving. We cannot sufficiently prise, nor worthily praise thy goodness, being herein unmeasurable, that when we are sinful, and rebellious against thee, and provoke thee night and day, yet passing by all our sins, as if thou sawest them not thou still wagest us with new favours, and bindest us with cords of love, when thou might strain upon us snares, fire, and brimstone, storm, and tempest, the deserved portion of such wicked ones as we are. O stir up our dull hearts by this undeserved love, that we may inwardly relent for offending so good a God, and be more affected with hearty love towards so loving a father, and we humbly entreat thee for thy Christ's sake, to pardon our former gross ingratitude, and all other our sins: Wash us (O Lord) with his blood, and we shall be clean, purge us, and we shall be whiter than Snow. Remove our sins from us, as fare as the East is from the West, cast them behind thy back into the bottom of the sea, that they may never rise up in judgement against us, to shame us here, or to condemn us hereafter. Work in us true humiliation for all our sins, let us cast down ourselves under thy mighty hand, that thou mayst lift us up. A contrite heart is a sacrifice unto thee, which thou wilt not despise; give us this, that we may offer it unto thee: open our eyes to see the precious body of our dear Saviour wounded and bleeding, his heart heavy and sorrowing, and his soul in bitter agony departing for our sins, that we may wail and weep every family apart, seeing him whom we have pierced. And let us abhor all sin for the time to come, as a new crucifying of the Lord of life, yea, our most private and dear sins that we have loved, as our lives. Let not the deceitfulness of our hearts so fare mislead us, as that we should willingly be entangled with any one sin, seeing that he which keepeth the Law, and yet is faulty in one point, is guilty of all. And because we have many enemies that labour to keep us the bondslaves of sin, put away security and carelessness from us, let us always watch and prepare to fight against them. Arm us with the whole armour of thy Spirit, the shield of Faith, the Breastplate of Righteousness, the Girdle of Verity, & with thy Word, the Sword of the Spirit: that howsoever we be assaulted, we may not be overcome, but resisting the Devil, put him to flight, and obtain the Crown, that eternal glory, which is set before us. Bless, and sanctify us this day that we may serve thee better than heretofore we have done. Enable us to the works of our Callings, both with bodily strength and inward grace and direct us so, as that we may undertake nothing but in thy fear. Let the continual remembrance of thy presence be as a bit and a bridle to curb us in from following our inordinate affections: that we being in all things ordered by thee, may enjoy thy blessing to the prospering of our endeavours, to the glory of thy name, and to our perpetual encouragement in this holy service of praising and praying unto thee, Let all our bodily labours be seasoned with spiritual meditations, though our works be earthly, let our hearts be heavenly, set upon things above where Christ jesus sitteth at the right hand of God. If through thy blessing riches increase, let us not set our hearts thereon; if for our punishment they decrease, let us not be discouraged hereby. The more we have, make us the more thankful, and watchful, that we be not deceived: the less we have, make us the poorer in spirit, that we may inherit the kingdom of heaven. Grant these things unto us (O merciful Father) and unto thy whole Church, and to every part and member thereof, as all our and their cases are particularly known unto thy heavenly wisdom, fare beyond that which we are able to describe, and that for the alone merits and worthiness of jesus Christ our most blessed Mediator and Advocate, in whose main we further praise thee, and pray, as himself hath taught us. Our Father, which art, etc. A Prayer to be used every Evening in a private family. O Lord, in whom we live, move and have our being, we desire to offer up our evening sacrifice of praise unto thee for this day. But how should we come unto thee to be heard and accepted, being of uncircumcised lips. So great, we confess, are our sins, and such is our unworthiness by reason of them, as that, if we should excuse ourselves, our consciences would accuse, & our own hearts condemn us. Our nature is vile and rebellious, hindering us from the good which we ought to do, and inclining us to the evil which we ought to leave undone. Our understandings are darkened, our wills are crooked, our thoughts, unclean, and our affections perverse, loving darkness more than the light, because our deeds are evil In our whole man we have served sin, our ears and eyes have been as windows to let in sin, our mouths have been fountains of the salt water of sin, our hands have been hooks to pull unto us sin, our feet have been as wheels running down along in the ways of sin, and our breasts have been as chests fast locking up sin. Neither have we sought to be delivered out of this bondage, but daily have we thrust ourselves further into it, for so much as we have not shunned, but rather sought occasions and provocations unto sin. And through a daily custom of sinning, it is so come to pass, as that we are insensible and without feeling of the heavy weight & burden of sin, it presseth not our hearts, it doth not inwardly grieve us, we cannot sacrifice broken hearts and contrite spirits unto thee, therefore miserable creatures that we are, who shall deliver us from the body of this death? We have none in heaven, O Lord but thee, neither have we any in earth but thee alone, and thou art our Father from everlasting. Good Father do thou therefore deliver us, through thy all-sufficient grace sanctify us, and through thy infinite mercy in jesus Christ, save us from all our sins. Turn us unto thee, so shall we be turned, turn the light of thy countenance towards us, so shall we be filled with joy and gladness, more than when corn, and wine, and oil are increased. enlighten our understandings to see more clearly into thy will, rectify our wills, that they may be in all things conformable to thy most holy will, sanctify our affections, that we may love that which thou commandest, & hate that which thou forbiddest, strengthen our memories, that we may retain all good things; settle our judgements, that we may not be wavering but firm in the truth, and dispose us so altogether both in soul & body, as that in all our parts, powers, and faculties we may serve thee in new obedience, as those that are borne anew of the holy Ghost. Strengthen our weak faith, that we may certainly believe thy gracious promises of life and salvation, that being assured of these best things, and that thou hast given thy dear Son Christ unto us, we may trust in thee for all other things also. Inflame us with love of thy Majesty, who hast done so great things for us: And because we cannot better express our love towards thee, then by the love of our neighbour, who is after thy image, work in us the love of our neighbour, yea even of those that be our enemies and hate us. Send down from heaven the fire of zeal for thy glory into us, so that with all earnestness we may seek to advance it, let us not esteem of our own lives in regard of thy glory, knowing that such as honour and glorify thee, thou wilt honour them. Give us sincerity, that in all things we may stand before thee, and be upright. Cast us down with true humility, that in jesus Christ thou mayst lift us up, make us poor in spirit, that thou mayst enrich us with the heavenly inheritance. Temper us with patience in adversity, whatsoever thy holy hand shall at any time lay upon us. Teach us to be meek and gentle, according to the example of our Saviour, that we may find rest unto our souls. Make us temperate & sober in the use of thy good creatures, holy as thou art holy, heavenly, as our hope is in heaven, innocent and harmless, in the midst of this crooked generation, and fruitful in all good works, to the glory of thy Name. Expel and drive out of us whatsoever is an enemy to thy saving graces, blindness, and ignorance, infidelity and hardness of heart, hatred and envy, cool and lukewarm affections, hypocrisy and dissimulation, pride and ambition, impatience and discontent, harshness and intemperance, profaneness and worldliness, deceit and oppression, with all other cursed fruits of the wicked flesh, which hinder us that we cannot do those things which we would, and as a violent stream carry us captive to the Law of sin. Unto this we are altogether unable of ourselves, we know not what to do, but our eyes are towards thee. Let the eyes of thy compassion be therefore opened unto us, behold our weakness, and put to thy helping hand to support us; draw us, and so shall we come unto thee. Sanctify all means for our help & furtherance, thy Word, Sacraments, Prayer, Meditations, Conference, and the like; especially let thy love renewed upon us this day, stir us up to such an answerable measure of true thankfulness, as that hereby we may be whetted, and have such a new edge set upon our desires, as that we may go through all hindrances, and with all readiness perform our duty unto thee. And forasmuch, as the night now approacheth, wherein we are to enter into our beds, as into our graves, and there is no power in us to rise any more or to save us from death and destruction: O blessed God, be thou our protector and Saviour. Bestow such a competent measure of refreshing by quiet sleep upon us, and so safeguard and defend us, as that being preserved safe by thy providence, and comforted by thy blessing, we may rise to morrow more able and willing to serve thee in our vocations. And these graces we crave as for ourselves, so for thy whole Church, and for every part and member thereof, especially for these Churches, under the government of our King's Majesty, for his royal person, and for all estates and degrees under him. Lord, look not upon the crying sins of these miserable times, bring us speedily home unto thee by true repentance and amendment of life, and for thine own glories sake, still let the true religion flourish amongst us, & confound all plots and devices to the contrary. Be pitiful to all our afflicted brethren, be merciful to all our kindred, and more special acquaintance, knitting us all together by the firmest band of the Christian faith, till being thus coupled together we grow up to a perfect temple in the Lord, and that only for the merits of jesus thy dear beloved Son, and our infinitely loving Saviour, and Redeemer. Amen. A Prayer for the Sabbath, before public meeting. O Eternal God, who hast commanded a double Sacrifice to be offered every morning and evening upon the Sabbath day, we thy unworthy servants here humbled in thy presence, in obedience to thy commandment, according to our bound duty, desire to offer this double Sacrifice of prayer in thy house, the house of Prayer. And we account it no small part of our happiness, that we may thus freely, thus often, come into thy holy presence, for in thy presence is fullness of joy, and pleasures for evermore. Blessed be thy name (O Lord) that we are yet continued in the Land of the Living, and that with our life we have spiritual light, without which, our life were more terrible than death, and that when we have abused and walked unworthy of the light, loving darkness, and living therein, this glorious light is still continued to enlighten our darkness, and to guide our feet in the way of peace. Good Lord sanctify us, and dispose us now aright, seeing by thy providence we are this day to assemble and meet together in thy house, that the beams of this light may shine amongst us. Forgive us all our sins, purge, and wash us with the blood of jesus Christ, that even as the Israelites being washed and sanctified, saw thy glory upon the mount, so we may be fit to come into the same presence of glory. Dispel in us the thick clouds of natural dulness, that overspread the eye of our mind, so that the light, though most clear, cannot break forth unto us: remove that hardness of heart, which maketh us insensible, and without feeling, either of thy most grievous threatenings, or of thy gracious promises: suppress in us all inordinate affections of anger, malice, hatred, and envy; empty us of pride, worldliness, vanity and profaneness, that as new borne babes we may desire the sincere milk of thy word, to grow thereby. Put into us due consideration, that we may take heed to our feet when we enter into thy house, and not offer the Sacrifice of fools. Thus dispose us (O Lord) to thy public service; and because a little leaven leaveneth the whole lump, thy Sabbaths are defiled by vanity, and worldly employment, even when we are gone from thy house, (merciful Father) restrain us here-from, help us to consecrate this day, as glorious unto thee: and to be sober in eating and drinking, holy in conference, and talking, heavenly in meditation, seeking in all things the best edification of ourselves and others. Open our hands to the necessities of our poor brethren, and our hearts to have compassion upon such as suffer, and be in misery. That in all we may be to the praise of thy name, keeping a most holy rest, and in thy good time come to rest with thee in thy holy mountain, when every day shall be a Sabbath, and time of unspeakable delight unto us for ever and ever, through jesus Christ our Lord and Saviour. Amen. A Prayer for the Sabbath, after public meeting. MOst gracious God, the fountain of all goodness, we desire with thankful hearts to acknowledge, that as at all times, so especially this day, even streams of thy grace have flowed unto us to refresh us, when we were dry. Thou hast led us to thy house, thou hast set thy door open unto us, thou hast heard our prayers and supplications made for ourselves, and for the rest of thy Church Militant upon earth: suffer them not (O Lord) to return empty unto us, though coming from polluted lips, and hearts full of many imperfections. Receive them as sweetened with the precious incense of thy Son our Saviour's passion, and perpetual intercession. Thou hast fed us there with Manna from heaven, by the ministry of thy holy word: thou hast vouchsafed thy presence unto us, filling us with joy & gladness, thou hast given us to believe, to abhor sin, and embrace thy grace, though we are ashamed of our inconstancy, and too little profiting, in regard of the means of so long a time. O Lord, suffer not this to be as an untimely birth in us, or as the grass upon the house top, that never cometh to perfection, but work in us constancy and perseverance, that where any grace is begun, it may be continued and perfited in the day of the Lord, and where it is not begun, it may be in thy good time. Open our eyes still more and more to see those things, that concern the peace and welfare of our souls, that we may folfow after them. Give us grace to consider the vanity of this world, and of all worldly things, and that the whole duty of man is to fear God and to keep his commandments, and incline our hearts unto these, and not unto covetousness. Let us not be forgetful hearers of thy Word, but careful doers of thy will; let thy Word dwell plenteously in us, that as the Sceptre of thy Kingdom it may sway us; as immortal seed, it may fructify in us; as a sword, it may cut up sin, and as a pillar of fire, it may guide us in the night of this world, till we come to the heavenly Canaan. Forgive the infirmities of this day, our irreverence in thy worship, our vanity, worldliness, and neglect of so precious time. Let not these things hinder, but that thy word may become the sweet savour of life unto us, but that we may be made hereby fruitful in all good works, to the honour of thy most blessed name, through jesus Christ our only Mediator and Advocate. Amen. A Prayer to be used in the time of sickness. MOst gracious God, who only smitest, and art able to heal again, breakest, and art able to bind up again, behold with the eye of compassion me thy poor servant, justly broken & smitten with thy rod for my transgressions; behold, I say, how I lie at the gate of thy mercy, waiting till thy charitable hand be stretched out to help, and comfort me: I am a wretched sinner, I confess, O Lord, and whatsoever punishment thou dost inflict upon me, I deserve ten thousand times more at thy revenging hands, if thou shouldst enter into judgement with me. In my prosperity I have waxed wanton, like a full fed heifer, lifting up my heel against thee; I have given my strength unto sin, and not unto thy service; and although thy word hath been sounded in mine ears, threatening heavy punishments for my sins, yet I flattered myself in my heart, saying, I shall never be moved. But have mercy upon me, most merciful Father, for jesus Christ his sake, remember not these my abusings of thy mercies against me, but let there be an healing of my transgressions and sins. Open mine eyes to see how greatly I have offended, in omitting duties commanded, in committing evils forbidden against thee, and against my brethren, that all my sorrow may be turned into sorrow for sin, that the issue hereof may be repentance unto salvation, never to be repent of. And (good Father) be pleased upon my unfeigned humiliation, and turning unto thee, in mercy to turn unto me again, speaking peace unto my mourning soul, saying by thy spirit that I shall be comforted. And the cause of all misery, sin, being removed out of thy sight, let my punishment be removed also. Remember my frailty, O Lord, how that my strength is not the strength of stones, or of iron, that I be not tempted beyond that I shallbe enabled to bear. Temper my bitter cup with such faith, patience, and wisdom, as that I may wisely, patiently, and with due submission drink of the same, to thy glory, mine own comfort, and the good example of others. When I am weakest, be thou strongest by thy grace in me, and let my prayers in the name of thy dear son prevail, as the wrestle of jacob, for a blessing in the midst of these grievous troubles. Set the the glory of thy Saints before mine eyes always, that I may the better bear these momentany afflictions, which are not to be compared unto that inestimable joy. Make me steadfastly to behold the Lord jesus heavy unto the death, wounded, bleeding and dying an accursed death, when he was altogether without fault or blame, that I may not be despairingly cast down, seeing that I suffer justly for my sins. Give me a due consideration of thy wonderful love manifested in afflictions, to thy children, that I may rejoice in tribulation, seeing that I am punished in this world for my amendment, that I may escape the intolerable judgements of the world to come. Turn mine eyes downward, to see how thy holiest servants, job, David and Daniel, with infinite others, have more deeply tasted of this cup of adversity, that I may not grieve to be sorted with them, who are now in Paradise: with these & the like heavenly meditations so fill my mind, O Lord, that I may bear my infirmities. And defer not, but make haste to work my deliverance, according to thy promise to those that trust in thee. I believe, O Lord, help mine unbelief, let it not hinder the working of this gracious work, the freeing me out of this grief and misery. Once again let me have some respite from my pain that I may praise thee in the land of the living, & if through thy mercy I shall be restored to health and strength, so sanctify this affliction, as that I may say, it is good for me that I have been afflicted, for that I am hereby taught to keep thy commandments. And here I do promise and vow myself, O God unto thee, if thou shalt vouchsafe this mercy, a perpetual sacrifice in soul and body, to serve thee in new obedience for all time to come. If in thy divine counsel thou hast determined this to be the end of my frail life here: O Lord into thy hands I commend my spirit, preserve me to thy Kingdom, to the very last gasp; let not Satan come near unto me, set a guard of thy holy Angels about me, and so assist me with thy grace, that both in life and in death, unto the end and in the end, I may glorify thee, that my troubles in my bed of sickness may end in perpetual rest in Abraham's bosom, and my grievous pangs, in everlasting joy, and heavenly singing to thee, O King, and to the Lamb that sits upon the throne, who with the holy Ghost ever life's and reigns one God world without end. Amen. Grace before Meat. O Lord, bless unto our use thy creatures at this time provided for our sustenance, that being preserved hereby and comforted, we may do thee more laudable service unto thy glory, who art the Author of all good unto us, through jesus Christ our Lord. Amen. Or this. O God, who hath justly cursed the earth, and all things therein for the sin of man, pardon our sins, turn away thy curse, and vouchsafe thy blessing upon these thy gifts, which we are now to receive: that we using them with temperance and thankfulness may obtain by them refreshing, and be enabled by them to thy service, through jesus Christ our Lord. Amen. Grace after Meat. Continual praise be unto thee, O Lord, who dost continually provide so graciously for the feeding of our feeble bodies. Lead us hereby to a taste of our spiritual food; so that by the help of both we may grow up in thy service, both in body and soul, till at the last we attain thy heavenly Kingdom, and be for ever glorified both in soul and body, through Christ our Lord. Amen. Or this. Merciful Father, who never ceasest to do good unto us, though we never cease offending thee, and now more especially hast renewed thy bounty in feeding us with thy blessings. Let not the common fruition of thy benefits make us commonly, or lightly to esteem of them, neither when we are fed, let us wax wanton against thee, abusing our strength to the service of sin. But let thy perseverance in goodness, work in us perseverance in all dutiful obedience to our life's end, through jesus Christ our Lord, Amen. FINIS.