THE COMMUNION BOOK CATECHISM EXPOUNDED, According to God's holy Word, and the established Doctrine of the Church. Written for the furtherance of youth and ignorant persons, in the understanding of the grounds and principles of the true Christian Religion, set forth by public authority. Wherein also are explained sundry of the highest points in Divinity, and matters greatly considerable in these present times. In special there is demonstrated, that His most excellent Majesty's Declaration to his Subjects, concerning lawful sports to be used, doth tend unto a very great increase of true godliness throughout the whole Kingdom. jesus Christ said: Simon Peter, feed my Lambs, Joh. 21.15. If any neglect to hear the Church, let him be unto thee, as an heathen, Math. 18.17. Non pertinet ad Christi praemia, qui relinquit Ecclesiam Christi. Alienus est, hostis est. Habere jam non potest Deum patrem, qui Ecclesiam non habet matrem. Cyprianus et Augustinus. LONDON: Printed by MILES FLESHER. 1635. TO THE RIGHT REVEREND FATHER in God, ROBERT Lord Bishop of Lichfield and Coventrie. HOly Father in God, Even as the Shepherds of Israel (according to God's commandment) humbled themselves under the High Priesthood, and afterward the Elders or Priests of the inferior order did unto the Apostleship; So is it the duty of Patours unto the Bishopric the succession of the Apostleship. Which highest order in the Christian Clergy, though in these latter days some have endeavoured to have abolished; yet Christ (who is true in all his promises) having said, That the gates of hell shall not prevail against his Church, hath moved the hearts of Kings to be nursing Fathers thereof, and Queens to be nursing Mothers. So that by the providence of Almighty God, and the true godly zeal of our most gracious Sovereign Lord King CHARLES, the said sacred fundamental order in the holy Ministry, flourisheth in the Apostolical Church of England. I (though the most unworthy among the labourers in the Lord's Harvest) did upon your Fatherhoods encouragement, compose a certain body of Divinity out of the books of the established Liturgy: and (thanks be to God) sundry of the elder and more understanding sort of people have made good use of the same: but experience hath taught, that the youth and the ignorant persons have need to have matters more plainly divided unto them, so as they may be able to receive the same. Now some will object against me and say, Whence have you such an ability? It is therefore my duty for to acknowledge in all humility by whom I have profited. The first instrument which God used for to instruct me in the * The Athanasian Creed in the Divine Service, saith; Whosoever will be saved, before all things it is necessary that be hold the Catholic faith. Which saith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic faith is, etc. In such manner also speaketh the Church in her sacred Homilies. In the Articles to be enquired of, within the Arch. deaconry of Middlesex, given Anno Domini 1632. and the 32. concerning the Parishioners it is expressly prescribed, That nothing must be tending to Popery, Puritanisme, or any other Sect, error, or heresy, against true Religion, and Catholic doctrine, now publiquel professed in this Church, or the government or Discipline of the Church of England, now within the Realm received and established by common authority. But though it is thus plainly and Divinely signified, what every one should only profess; yet many are taken with such lightness of mind, as that they rather affect vain novelty, than the said eternal verity delivered in the fundamental books of our Church. Catholic faith, was that most greatly learned Divine Master Doctor Overall, the late Lord Bishop of Norwich. Afterward I received further light in the great Mystery of godliness, from that renowned and profoundly understanding Prelate in the Church, Master Doctor Buckeridge, the late Lord Bishop of Elie. And last of all, by the ghostly instructions received from your holy Fatherhood, I have not been a little benefitted. Whereas for the use of the whole Parish of Hayes (whereof you were sometimes the worthy rector) this work (how mean soever) is made, it hath seemed good to dedicated it unto your Lordship, who are an unfeigned zealous honourer of the Divine Service-doctrine of the Church; humbly craving protection for it under the reverend wings of your judgement; which vouchsafed, I shall be the more obliged (as already greatly I am for all respect undeservedly granted) in my powers and prayers ever to acknowledge myself yours devoted. The Lord God Almighty, which was, and is, and is to come, infinite, and incomprehensible, universally prospero your good Fatherhood unto all fullness of years and days. Your Lordships in all reverence and observance, EDMUND REEVE. UNTO ALL HIS BELOVED PARISHIONERS, AS WELL WHICH pertain unto the Chapel of Norwood, as unto the Mother Church of Hayes in Middlesex, EDMUND REEVE your loving Pastor wisheth all growth in grace, and in the knowledge and obedience of our Lord and Saviour J●sus Christ. BEloved, whereas the care of your a Heb. 13.17. Ezech. 33.7.8.9.11 12. souls is committed unto me (how unworthy soever,) it is my duty, so long as I am b 1 Thes. 5.12. over you in the Lord, to do mine uttermost endeavour (according as it is prescribed in the Divine Service for the Ordering of Priests) c 2 Pet. 1.12.13.15. Col. 1.25.26.27.28.29. to * Every Pastor and Curate should have this most divine delivery of the Church, in perpetual remembrance. bring you unto that agreement in faith, and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you, either of error in Religion, or for viciousness in life. This is the d Phil. 3.13.14. mark, whereat to aim, and whereunto to approach nearer and nearer continually, and the which at length in Gods good time to hope for to attain in some measure in this present world, by the help of the special grace of his holy Spirit, the Divine wisdom of the Church propoundeth unto every one of us. Now that in this holy e Heb. 12.1. race set before us, we may not run as uncertainly. nor in the spiritual warfare fight, as those that f 1 Cor. 9.26. beaten the air; nor in this building work, as those which lay not the due g Math. 7.24. Psal. 11.3. foundation; nor in this h 1 Cor. 3.9. husbandry labour, as those which expect no i Hos. 10.12. harvest in this present life; It is our parts seriously to consider by what means we may come unto the agreement in faith, and knowledge of God, and unto that ripeness and perfectness of age in Christ, wherein we may agreed together in the truth of God's holy word, and live in unity and godly love; as holy Church hath in a certain k In the prayer for Christ's Church militant here on earth. prayer prescribed unto us. Saint Peter saith: Ye as lively stones, l So is it in the margin of 1 Pet. 2.5. be ye built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by Jesus Christ. Saint Paul signifieth, that we should not be m Eph. 2.12. without Christ, being aliens from the Commonwealth of Israel, and strangers from the covenants of Promise, having no hope, and without God in the world; but that we should be n Verses 19.20, 21.22. fellow-Citizens with the Saints, and of the household of God, built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the corner stone. In whom all the building fitly framed together, groweth unto an holy temple in the Lord. In whom we also should be builded together for an habitation of God through the Spirit. But (saith o Psal. 11.3. David) if the foundations be destroyed, what can the righteous do? If of any house to be built, one of the p See of Vox Clamantis pages 14.15. main foundations may not be laid, when will there be any firm setting up thereof? That the life of Christianity, the practice of Christ's Gospel in all conversation, is so imperfect in some places, is there not some cause thereof? Is there not some cause of every thing which cometh to pass in this world? Christ and his word is the q Eph. 2.20. All people should throughly learn, what are the foundations of the visible Church or congregation of Jesus Christ. chief corner stone in the Christian house, the principal foundation of than spiritual building. But there are more * foundations than one in a house. Cyrus' the King making a decree concerning the house of God at Jerusalem, said: Let the r Esra 6.3. foundations thereof be strongly laid, etc. Therefore David saith, If the foundations be destroyed, etc. Wise Solomon therefore, or rather the infinitely wise God by s Pro. 1.8. Solomon saith: My son hear the instruction of thy Father, and forsake not the law of thy Mother, her * teaching, ** So in the Geneva translation. See there in Pro. 6.20. See hereto the Preface to the Reader, and the advertisement set afore the Christian Divinity. her * instruction, as translations tender. The t Namely on Pro. 1.8. And yet monstrous is the neglect of very many toward the Church doctrine, who would sceme to have a zeal unto Religion. Geneva note upon the word Mother's teaching, is, That is, of the Church, wherein the faithful are begotten by the incorruptible seed of God's word. And so godly u See Chap. 24. of the Christian Divinity. Antiquity hath expounded the place. Solomon also afterward showeth a reason, why we should not forsake the law, doctrine, teaching or instruction of the Church, because it is a w Pro. 6.23. light unto us. He saith, The Father's commandment is a x Compare ver. 20. with 23. lamp unto us, and the * Yet many are so wedded to their imagination, as that they will not hear any sentence thereof. Mother's doctrine and discipline is a light unto us. And therefore God saith unto us, That we should bind them continually upon our y Verses 21.22. hearts, and tie them about our necks: because when we go, they will lead us; when we sleep, they will keep us; and when we awake, they will talk with us. Are we not then (good people) all bound in conscience for to learn, believe & obey, whatsoever is contained in the Communion book z The book of Homilies is the Theology or Divinity, set forth by the supreme divine wisdom of the Apostolical Church of England; and therefore it is a fundamental work of our Church, which all people are to harken unto perpetually. , Homilies Book, and Constitutions or Canon's book, * Though it be nor required, that unto every congregation all the Homilies be read once a year, yet it is the will of the Church, that they should be for the most part as occasion requireth, read; and that all people should be acquainted with their doctrine. It is a shame even to mention in what contempt many have the Homilies, the most sacred Sermons of the Church. all which are appointed to be read unto every congregation of the Kingdom every year? Should we not take notice of what the Church our Mother delivereth unto us out of the said fundamental books of hers? They are counted graceless children, which will not hear their natural Mother speak, which will scorn or set light of their grave natural mothers teaching and prescribing unto them: and may those people be justly reputed gracious Christians, which despise, or nothing, or very little regard the Divine Service doctrine of their Spiritual mother? Saint a 2 Pet. 3.3. Peter and Saint b jude 18. jude have foretell, that in the last days there would be scoffers, walking after their own ungodly lusts. When we therefore hear the proud * There are but in general three kinds of people in Christendom, true Christians, Pharisees, and Libertines. The true Christian hath a respect unto all Christ's commandments. Psal. 119.6. Math. 28.20. joh. 15.14. The Pharisee hath not a respect unto the weightier matters of the law. Math. 23.23. Luk. 11.42. The Libertine mindeth no more of the commandments of God and of the Church, but which by the law of the Land he is constrained to consider, and often times he neglecteth them also. Pharisees, and the licentious Libertines of these times, scoff at sentences in the fundamental books of the Apostolical Church of England, or at all the said books, or at any of them; and when we hear the malignant Pharisees scoff at the fundamental most sacred Order in the Christian Clergy, let us not marvel: for they dared to scoff at Jesus Christ the eternal God, as Saint c Luk. 16.14. Luke recordeth. Let us nothing admire, though the said spirits of arrogancy and disobedience do charge with error the Communion book, Homilies book, etc. and though they do so unreverently speak of the Fathers, and other Ministers of the Church, as is not here meet to be mentioned; Saint Luke writeth, that the like spirits did accuse Saint Paul of walking in a way of d Acts 28.14. heresy. Moreover, beloved Parishioners, as you are to suffer exhortation out of all the Church her books set forth by public authority, and to become edified in faith and life by all the holy doctrine signified in them, and to accounted them a * For so Solomon in Pro. 1.8. & 6.20.21.22.23. signifieth, as also Christ himself in Mat. 18.17. etc. foundation whereon to be built up together, according whereunto your minds and conversations are to be framed and conformed; so also are you to understand, that the living Ministry is a foundation, whereon ye are so to ground yourselves as God's word hath signified. Saint Paul saith, The Church of the living God is the pillar and ground (or e 1. Tim. 3.15. stay) of the truth. Ezza (or Esdras) that great Priest of God, is said to be the f Esra 7.9. in the margin. foundation of the going up from Babylon unto Jerusalem, according to the good hand of his God upon him. For (saith the Scripture there) Ezra had prepared his heart to g Verse 10. seek the Law of the Lord, and to do it, and to teach in Israel, statutes and judgements. It is said in the Epistle unto the Hebrews, That Abraham looked for a City which hath h Heb. 11.10. foundations, whose builder and maker is God. And saith Saint john, That the holy City new Jerusalem, which cometh i Rev. 3.12. and 21.2.3.10.14. See Isa. 33.20.21.24. and 65.18, etc. down from God out of heaven, and is a tabernacle of God with men, in the wall thereof hath twelve foundations, and in them the names of the twelve Apostles of the Lamb. Whether this holy City be not the beloved City spoken of in the Chapter next afore, where it is said, That Satan being loosed out of prison, would gather Gog and Magog k Rev. 20.9. against it, etc. Let those judge, whom God hath enabled and appointed to * See the last page of Vox Clamantis. determine on such sacred matters. But the said spiritual City of God, with description whereof the holy Apostle ended his writing, hath in the spiritual wall thereof twelve foundations, and in them the names of the twelve Apostles of the Lamb. Whereby we are given to understand, that the Apostolical order in the Christian Ministry, is also a certain foundation in diverse respects, the which it concerneth you to know, and whereof to make use in the due l Heb. 13.17. Rom. 13.1. obedience of the same. It is come to that pass among many, as to have no consideration at all on that most holy Order of the Clergy m 1 Cor. 12.28 Eph. 4.11.12. constituted by Jesus Christ: and hence it is that so much atheism, heathenishness, and barbarousness is in some people. It is written in the book of Chronicles: n 2 Chr. 20.20. Isa. 7.9. Believe in the Lord your God. so shall ye be established; believe in his Prophets, so shall ye prospero. And it is recorded concerning the people of Israel, That they believed in the Lord, and in his servant o Exod. 14.31. Moses. For though the word in be not expressed in our English translation, yet it is in the Hebrew text, and so p See Buxtorfius Heb. Gram. lib. 2 cap. 11. and pag. 452. See of Vox Clamantis p. 15. observed in some translations. So that from the said texts, and from what else is delivered in sundry places of this work, it will appear unto you, that ye are to have a belief in the chief * This Amandus Polanus hath even also taught, saying, in lib. 9 cap 6. of his Syntagma: Meton, micè obiectum fidei, quatenus illa est assensus, dicuntur ministri verbi Dei, qui annunciant verhum fidei: ut, firmè credite prophetis eius. 2 Chro. 20.20. Joh. 5.46. Exo. 14.31. Ministers of the Church, whereof you profess yourselves to be members, and unto such a faith ye are to train up your children and your servants, if ye have a desire to be such Christians as you aught to be. And concerning every Pastor and Curate it is to be known, that it is their parts and duties not only to put people in remembrance, what are the express words of holy Scripture; but also to make known unto them more and more (as Solomon saith) the Mother's doctrine and law, the interpretations and applications of the sacred texts by the Church in her * It is to be remembered that Saint Paul signifieth unto Titus then Bishop of the Cretians, that an Elder or a Priest must hold fast the faithful word, as he hath been taught. Tit. 1.9. So 2. Tim. 1.13. and 2.2. fundamental books, and all other her holy deliveries: and in no wise to expound any place of Scripture, so as it may make against the harmony of the Church doctrine, but according to the analogy or proportion of the same. And whereas there are that say of the Divine Service Divinity, that it is old doctrine delivered when the light of q See Chap. 24. and 35. the Gospel was not so great as now it is, and that in latter times by sundry zealous Ministers matters have been handled and expressed more refinedly (their meaning is, more truly:) know ye, good people, that if ye like the Bereans will without * The wisdom which is from above, is without partiality. james 3.17. partiality r Acts 17.11. joh. 5.39. search the universal Scriptures, and seriously examine whether doctrine agreeth with the Bible's teaching, the old doctrine delivered throughout the Divine Service books, or the new contrary doctrine which is to be seen in some late Ministers books, and withal look to the s Luk. 11.35.36 Math. 6.23. light set by God in your consciences, and in the conscience of universal mankind (for Christ hath charged, that we all should take heed that that light which is in us, be not darkness: for if that be darkness, how great is the darkness in our understandings?) Ye shall by God's grace plainly see, that all new doctrine contrary to the old doctrine of the divine Service of the Church, is utter untruth, vanity, unprofitable, unwholesome, hurtful to mind and life; yea, & that which hath been cause of a very great part of the lukewarmness in Religion, which is in some; and of the licentiousness of life, which is in many others. But this no t Such account the calling on people to believe and live according to the Divine Service doctrine, for to be as it were a tending unto another Religion; And they have new names for the Ministers which faithfully teach that orthodox Divinity. lightminded once can comprehend, but those which seriously meditate upon finding out the causes of evil effects, to the intent for to hate all the causes of evil, as well as the effects and acts which are evil. Be it also known, that here is not condemned every writer, in whose works are seen some doctrines contrary to the doctrine of the divine Service: for some which in the general unfeignedly desired, that such a mind and such a life, as was in Christ Jesus, might have the pre-eminence in all mankind, departed this life afore they had throughly examined every point now controverted in the world. As for example, it was given unto the zealous, learned and godly Pastor, Master Samuel u See the Relation of the Confession he made o● his deathbed, set in the first tome of his works afore the Alphabetical table thereunto. Yet in some volumes it is left out. Hieron, for to see on his death bed some mistakes in the course of his writings, which in his health he duly considered not. Wherhfore, beloved in the Lord, if ye hear or read any thing contrary to that which ye have heard from some particular Ministers, or read in some particular books, ye shall do well not rashly to condemn it; but your duty is to do as God commandeth, namely, w 1 Thes. 5.21. To try all things, and to keep that which is good. Whatsoever doctrine tendeth to move us for to be x Math. 18.3 4. Psal. 13.1.2. humble as little children, and like them to be without y 1 Pet. 2. 1 2. james 1.21. maliciousness; but in understanding to be perfect, or of ripe age in Jesus Christ, it cannot be but that it is from the holy Spirit of Almighty God; for so the holy Ghost by Saint Paul hath z 1 Cor. 14.20. as it is in the margin. commanded us all to strive for to be. Ye are to remember continually what Saint john saith: a 1 joh. 4.1. Beloved, believe not every spirit, but try the spirits whether they are of God: because many false Prophets are gone out into the world. Therefore the Lord saith by Isaiah, b Isa. 8.20. To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them. So likewise it may be with a safe conscience before God affirmed, if any one * There are that could willingly condescend unto it, but having a long time professed with some difference from it, they are more tender over their own honour among men, then of God's glory. See of such in john 12 42 43. & 5.44. speak not according to the Communion book doctrine of the Church of England, but preach or teach contrary unto the same, it is because there is no c Math. 18.17. light of God's holy spirit within him. And whereas so long as I am your watchman, it is my bounden duty to speak unto you Gods words, and the words of his holy Church, d Ezech. 2.3.4.5.6.7.8. whether ye will hear, or whether ye will forbear, as the Lord commanded his Minister Ezechiel; and to warn such as hold any error in Religion for to departed from the same, and such as have any viciousness in their life, for to forsake it all; because I so doing have delivered mine own soul, and the e Ezech. 33.7.8.9. blood of every unrepentant one will be upon his own head, I have for the further discharge of mine own conscience, and for the more edification of every one of you in the Catholic and Apostolic faith, and in the true Christian life, manners, and conversation, f See Acts 8 30. Neh. 8.8. 1 Cor. 14 20.15. explained the most sacred Catechism of the Church, namely that which is in the book of Common prayer, wherein all the chief principles of the true Christian Religion are comprised, and in most divine manner for every capacity expressed. When the faithful Ministers of Jesus Christ taught Christianity unto people, they first taught them the word of the g Heb. 5.12.13. 1 Cor. 3.2. beginning of Christ, as Saint Paul signifieth; They first h Heb. 6.1. laid the foundation of repentance from dead works, and of faith towards God, and of the doctrine of Baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgement. And when people were six fundamental matters in the great mystery of godliness, than were they led on unto perfection, as the Holy Ghost expressly delivereth. Than were they taught the high points about the Priesthood of Melchisedech. But as the Apostle saith speaking thereof, Of whom we have many things to say, and hard to be uttered, seeing i Heb. 5.11. ye are dull of hearing, the like may be said of too too many among us, yea and also the words immediately following, viz. k Heb. 5. 1●. When for the time ye aught to be teachers, ye have need that one teach you again, which be the first principles of the Oracles of God, and are become such as have need of milk, and not of strong meat. Such mean proficients there were among the professed members of the Church of the Corinthians, unto whom Saint Paul said: l 1 Cor. 3.2.3. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet earnall: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? Now the benefits which every one shall reap, that will diligently and unpartially read all in this work contained, m Psal. 103.18. for to conform his heart, spirit and conversation, according to all the doctrine of God, and of his holy Church herein mentioned (for it is impossible for any one of a contrary affection, n Math. 13.11. Dan 12.10. Psal. 25.9.12.13.14. See Vox Clamantis. to understand aright any of the Christian mysteries, how learned soever he be in languages, arts, or any other humane literature, as it is most plainly declared in the end of this work) the benefits which every truly religious one may make, are; first, to understand more and more the Divine Service Catechism, the true grounds of Christ's Religion. Secondly, it will be an o Luk. 11.52. introduction, how the better to understand & to profit by reading the rest of the Common prayer, the Homilies, and other fundamental books of the Church. Thirdly, he will in reading the holy Scriptures perceive more and more the meaning of such sayings as do contain in them the p So the Apostle calleth the principles or grounds of God's word. Heb. 6.1. as it is in the margin. word of the beginning of Christ. Fourthly, whereas also there are in this work some of the highest points in Divinity expounded, every one that desireth to be led on unto Evangelicall perfection of mind and conversation, shall by God's help find here in such a light and direction thereunto, as whereby he in reading the harder places of the book of God, shall be able to perceive out of many of them more and more unto his edification and great consolation. Fifthly, youth and other ignorant persons (if they will take so much pains as to read or hear read all this work) they will hereby understand the meaning more and more of the Catechism, which they learn by heart, and also of the Divine Service which they hear in the Church; and become the more able to * Math. 15.10. N●h. 8.2.3. understand Sermons, which many now adays hear, and yet scarce apprehended any thing delivered in them. Sixtly, the most sacred doctrine of the Divine Service of the Church will become more honoured, more attended unto, more meditated on, more believed and obeyed. Seventhly and lastly, the doctrine of our spiritual mother being thus duly respected, the word of our heavenly Father will be the more q For unless we do give ourselves to learn, believe, obey all the Church doctrine, we do not as the Scripture prescribeth▪ Pro. 6.20.21.22.23. Math. 18.17. Luk. 10.16. etc. observed, his most holy name the more hallowed, Our King's most excellent Majesty's laws ecclesiastical and temporal better kept, and unity, peace, and concord among all more increased, and the r Num. 6.26.27 peace of God which passeth all understanding, will come more and more into our consciences, and all other blessings both bodily and ghostly will be multiplied upon us, through jesus Christ: unto whom with the Father, and the Holy Ghost, be all honour and glory now and evermore. AMEN. Some of the matters declared in this work, beside the continued explanation of the points expressed in the Catechism. IN the Author's Epistle unto his Parishioners, there is mentioned the mark, whereunto all Pastors and people are for to aim, approach, and use the due means for to attain thereunto. Also that none should be dismayed, though they hear some set light of the doctrine and discipline of the Church, seeing that the Scripture hath foretold, how in the latter days there would be scoffers, walking after their own lusts. That there are two other foundations whereon people are to ground themselves in due manner, beside upon the principal foundation and chief corner stone JESUS CHRIST and his most holy word. That people's admitting into their minds a belief contrary to that, which is prescribed throughout the Divine Service of the Church, is the cause of so much lukewarmness in Religion, and of licentionsnesse of life, as now is in very many. That it is a matter greatly necessary for all, which will endeavour to be such Christians as they aught to be, for to understand aright the doctrine of the Communion-booke-Catechisme, according as the Church throughout her Divine Service and the rest of her fundamental Books hath signified the meaning of the same. Sundry of the benefits which every one shall more and more reap, that duly readeth this Exposition of the Church-Catechisme. How greatly profitable and necessary it is for all people to know the doctrine of the Homilies. In the Exposition of the Catechism: There is delivered in general what that is, which we for our parts are b● and to strive unfeignedly for to perform more and more obediently. pages 3, 4, 5, 6, 7. Of the necessity of Gods helping us by the assistance of his holy Spirit, for performing all our duty required by Christ, and how it concerneth us to pray diligently for the said help. p. 8, 9, 156. Every child which dieth in its infancy, and is baptised, is certainly saved. p. 10, 2, 62, 63. God calleth us all and every one in particular, for to walk in his ways, to the intent that not any one of us should perish everlastingly, p. 10, 11, 19, 20, 21: The great danger wherein all are, which refuse or neglect to come unto Christ calling them. p. 11, 9 What the state of salvation is, which is begun in this life. p. 10. How needful it is to pray for God's grace, whereby to continued in the said estate. p. 12, 6, 154, 155, 156. That it is possible to fall from grace, if due heed be not taken, p. 13. 63, 64. What the heed to be taken is, that we may not fall from grace p. 14, 64, 65. What the eternal and Almighty Lord God is. p. 15. What Gods will is, which is resisted by some; and what his will is, which none can resist, p. 15, 16. Why God doth not hinder mankind from committing sundry evils, which are daily done. p. 16. God is not the cause of any sin. p. 17. 18. God's continual care for the world. p. 19 What it is to believe in God the Father. p. 19 And in God the Some. p. 30. And in God the holy Ghost. p. 51. God is merciful unto universal mankind, and willeth not absolutely the perishing of any one of us all p. 19, 20, 21, 17, 18, 11, 65, 66, 60, 61, 130. We aught not to accounted for untrue such sayings in the Divine Service, whose truth we cannot comprehend or apprehended; but in the fear of the Lord to consider, that the holy Fathers in God do know many things in the great mystery of godliness, which most people▪ yea and many Ministers of the inferior Order in the Priesthood, do not understand. p. 20. 108. The holy Fathers in God the Bishops, are to be guides in Divinity unto the whole Clergy which is of inferior order, and therefore all Priests are to submit unto their godly judgements in all matters pertaining unto Religion. p. 20. Every one of all mankind hath received some measure of God's light into his heart or conscience, to the intent for to walk in the way of righteousness p. 19, 20, 21. Who do become drawn to Christ by God the Father. p. 21, 22. Of the Godhead or divine nature of Jesus Christ. p. 22, 23. Why Christ is in the Creed and in the Scriptures, so often after a special manner called, the LORD, and our LORD. p. 26. 27. Of the reverence which is to be showed unto the graciows presence of jesus Christ in the holy Congregation, in every part of the public worship, during all the same. p. 27, 28, 29, 139, 140. When one may be said to be endued with the right, true, and lively faith in jesus Christ. p. 30. God caused not the jews to use his Son Jesus so evilly as they did, neither did God move Judas Iscariot to betray him. p. 34. The two Scriptures Acts 2.23 and 4.28. do contain no such doctrine about Deftinie, as some do endeavour to prove from them p. 35. Of the greatness of Christ's sufferings. p. 37, 38, 34. CHRIST JESUS in his humane soul after his bodily death descended into bell. p. 38, 39 How the Gospel prescribeth unto us for to imitate Christ in his sufferings, etc. p. 40, 41, 42. There is some measure of conquest to be attained in this life over all our spiritual enemies, by the help of the Almighty power of the spirit of JESUS. CHRIST. p 43. Of Christ's just and unpartial judging of all mankind. p. 47. God hath absolutely reprobated none of universal mankind. p. 48. How unprofitable and hurtful the doctrine of absolute reprobation hath been in the world. p. 48. In this life Christ judgeth mankind after some manner p. 49. Of the holy Ghosts wonderful working always in mankind p. 50. To persevere in schism is very perilous. p. 54▪ What the repentance is which the Gospel teacheth and requireth. p. 55, 56. CHRIST died for universal mankind. p. 60, 61. What the holy Ghosts sanctifying of people is. p. 61, 62. What are the Elect in general. p. 62. Who among infants are the elected ones. p. 62. Who among those of perfect age are the elect. p. 63. How to prevent falling from the election received in Baptism. p. 64 The Article of the Church concerning Predestination and Election is wrested by some: It containeth not in it any sentence contrary to any doctrine delivered in the book of Common prayer. p. 65, 66 The Communion Divine Service testifieth unto every particular member of the Church of England, that jesus Christ died for him. p. 66, 67. justifying faith is not alone in man, without true repentance, hope, charity, dread, and the fear of God, at any time & season. p. 67. The sacred stories of Scripture contain in them everlasting doctrine concerning faith and manners. p. 70. Avery memorable allegorising of a certain Scripture, made by the Church in her larger Catechism. p. 71. Graven images may be made and civilly used, but may not be worshipped. p. 74. It is most highly derogatory from the infiniteness of God, to make any image for to be said a resemblance of God. p. 74. How it is said, that some make an idol of preaching. p. 74, 75. There are very great matters required by Christ's Gospel for people to observe besides hearing of Sermons, whereof some are reckoned up. p. 75, 76. For to be a complete minister of jesus Christ, there is more required than an ability to preach twice on every Sunday. p. 76, 77. It is not necessary (or in any place of God's word required) that the holy Fathers in God, the Lord Bishops, should preach on every Sunday. p. 77. Sundry of their high employments are rockoned up. p. 78. The name of God, which should not be taken in vain, signifieth sundry things. p. 82, 83. What the Church teacheth concerning an oath taken upon the book of Christ's Gospel. p. 83, 84. The most great danger of perjury. p. 84, 85. The peril of such as use to swear vainly p. 85, 86. Holy Scriptures signifying that the seventh natural day of every week is not now to be kept holy. p. 87, 88 Not the seventh day, but the 1. day of the week is our Sunday p. 89 Sundry of the religious duties, which are by the Church prescribed to be done on the Sunday. p. 89. What liberty is used in some other countries on the Sunday, as in Geneva, etc. p. 90. A demonstration, that they Kings most excellent Majesty's Declaration to his subjects concerning lawful sports to be used, * Let people throughly consider with what humbleness of mind, and virtuousness of life and conversation such ministers for the most part are endued, which are unwilling to have his most sacred Majesty's Declaration published and honoured, and they shall perceive by what spirit such are led concerning this matter. See Gal. 5.22.23. Ephes. 5.9.10. jam. 3.13, 142 15, 16.17, 18. tendeth to a very great increase of true godliness throughout the whole kingdom, by a considering of the sundry grounds of His Highness' most sacred prescriptions therein p. 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 106, 108. The great necessity of restoring the Whitsun-feast and the Wakes again in this kingdom. p. 102, 103. Dancing is an exercise allowed by the holy Scriptures p. 104, 105 There is now by the special providence of Almighty God a repairing of ruins, which have chanced in the holy Tabernacle of this Land. p. 106, 107. The holy Fathers of the Church in their high and holy understanding d●● clearly see the causes of evil, the which but of few others are perceived. p. 108. Feasting in the fear of God is one of the ordinances, with which the Lord would be served. p. 108, 109. Every member of the Church of England aught to honour it. p. 110, 111. The gracelessenesse of many professing to be members thereof. 111, 112. God's ten Commandments are broken inwardly aswel as outwardly, and aught to be kept both inwardly and outwardly. p. 113, 114, 115, 116. There are everlasting Laws delivered in most chapters of the books of Moses, and therefore the said books are to be diligently read and heard of all people. p. 117. Obeisance may lawfully be made unto God's gracious presence in Sanctuary, when one is entered therein for to worship, and when ho goeth out from the public worship ended or not ended. p. 127, 128. The sincere professors of the Catholic doctrine contained in the holy Scriptures, and established by the public Authority of this Realms, are now by some reproached with new names of faction. p. 123. See the Author's preface unto his Parishioners. Thanksgiving unto God consisteth not in the mere uttering of good words unto God; but is to have good works accompanying it, as opportunity serveth thereunto. p. 128, 129. 195. The great unreverence of many people in making no manner of obeisance unto Christ in the holy congregation, when as his name jesus is mentioned in the creed, the Gospel for the day, etc. the contempt of that holy ordinance is signified, p. 130, 131, 132, 140, 141. It is no honouring of God for to ascribe utter untruth unto him: the which is noted against such which say, that God is rob of his glory, when that is affirmed concerning him, which is the express doctrine of the third collect for Good Friday. p. 130. The Church her just complaint of the neglect of many among the richer sort, in yielding due obedience. p. 131, 132. Prostration aught to be made towards the Table of the Lord, unto God there, when as we are entered into an holy Temple unto the public worship, or to pray privately. p. 132, 133, 134. God's board is ever to be duly reverenced, and towards it unto God (who is there perpetually) obeisance is to be made, when we enter into the Lord's Sanctuary, though it be not at the time of any public worship. p. 134, 135. Christian's Temples may have in them such instruments of Music and other matters, which God ordained to be in his holy Temple among the Church of the jews, which the Scriptures express not to be quite abolished, and whereof the godly wisdom of the Church judgeth it meet to retain some use. p 135, 136. It is utterly undecent that in a Chancel any seat, bench, or form should stand above God's board or Mercy seat. p. 136, 137. It is comely that the sacred communion Table standing in the uppermost part of the Chancel, do stand with the ends thereof toward North and South. p. 137. In Churchyards and all other consecrated ground we should abstain from whatsoever is unbeseeming in holy place. p. 137, 138 The Church-house of every Parish should be only employed to godly, and its right use. p. 137, 110. Whatsoever thing is consecrated to holy use, should in no wise be used profanely, or to a common use. p. 137, 138. There aught not to be a carrying of burdens through Churches. See the margin of p. 138. Mr. Hierons most memorable delivery concerning the reverence to be used in hearing God's word preached. p. 138, 139. Mr. Doctor Laurence his delivery concerning standing in hearing God's Word. p. 139, 140. We aught to stand up whensoever in the Divine Service there is said: Glory be to the Father, and to the Son, and to the holy Ghost, etc. And likewise always when the Gospel for the day is read. p. 140. See Chapter 68 in the Christian Divinity composed out of the books of the Divine Service. In the whole public worship we aught not to talk, nor to use any gesture unbeseeming in the gracious presence of God, but to be duly attentive unto every Divine Service performed. p. 141. There aught to be much instructing of all people unto the due reverencing of God. p. 138. The blessing of God on such, as with meek hearts and due reverence do hear and receive his holy Word, and in his public worship do observe what the Church prescribeth to be observed. p. 141. What befalleth every one, which refuseth or neglecteth to be ordered by the Church, in the reverencing of God at all his public worship. p. 141. How in ancient time religiousness among people was furthered. p. 142. The great unrespectfulnesse of many towards faithful Pastors and Curates is noted p. 146, 147, 148. Parents are to inform their children so soon as they are able to learn the Catechism, concerning Bishopping, what it is, and how necessary it is, as it is signified in the Communion book. p. 181.200.146. Of the power of God's special grace. p. 155, 156. The Church in a certain Homily calleth Matrimony a Sacrament, and signifieth that more ordinances of God may be so called in a general acception. p. 180, 181. The late most excellent Majesties sacred meditation expressed concerning charity, and Gods special enlightening of His Highness' soul, etc. p. 196, 197, 198, 199. Of the necessity of the holy Ordinance of Confirmation. p. 200, 201. Why it cannot be performed but by a Bishop only. p. 204.205. What an Archbishop is. p. 205, 206. Of the submission that is due unto their most high and holy understanding in Religion from all other in the Clergy, according as it is signified in the book of Ordering the Ministry, and elsewhere in writings of public authority. p. 206, 207. A most momorable Declaration how the holy Scriptures may be understood more and more, written by the greatly learned and holy man SEBASTIAN CASTELLIO, and set afore his renowned translation of the Bible, wherein it is demonstrated that no ungodly person can know the mysteries of the Scriptures. p. 207, etc. A signification that the comparing together of places of holy Scripture is in no wise a sufficient means, whereby to understand the great mystery of godliness, without a due consideration of the Church her interpretation, and the leading of a rightly devout life, & their receiving illumination from the holy Ghost. p. 216. And be it signified, that not only by most diligent search of the universal holy Scriptures, and the use of the principal helps extant and to be enjoyed for the understanding of them; but also by very much experience in the work of the sacred Ministry it is observed, that for to further people unto that true Christian mind and life, which is held forth in the established doctrine of the Church, it is necessary that they be informed with the matters afore specified, and all other contained in this work, which are declared to be delivered in any of the fundamental books or deliveries of the Apostolical Church of England. For let many people in most places be examined concerning even but the principles, or the first matters to be known unto apprehending and practising the true Christian Religion, and they will be found to be so uncertain, as touching the grounds whereon holy Church declareth that people should become built up * Since the time that so many have fallen from due respect unto the fundamental divinity of the Church, namely that which is delivered in the books of the Divine service, etc. they have been many of them like sheep scattered, as concerning the estate of their minds. Now it is the duty of Pastors to endeavour the gathering together of their people unto that holy faith and upright life which the Church of Christ in he fundamental writings holdeth f●rth: and thereunto their duty is to stitre up all what may be unto the learning of all the divine Service books deliveries, which is the experimented means for the furthering of all to come into the Christian unity. Ezech. 34. together in holy understanding and upright conversation, as that their ignorance in mind, and their imperfection in manners is very greatly to be considered and to be lamented. And whereas all Pastors and other inferior ministers of the Church should in no wise seek their own glory, but the glory of Christ, and the honour which is due unto his Church, therefore in this work following it hath been endeavoured, that the word of Christ and the express doctrine of the Church might determine every matter whereon question is made, so fare as there could be called to remembrance any sentence in the fundamental books of the Church for to resolve the same. And that the Divine Service doctrine aught to be of such authority, not only among the Laity, but also among the Clergy, it is demonstrated in the Theology or Divinity thereout composed, and in special manner in the preface unto the reader, and in the advertisement set in the beginning thereof. Perpetual experience declareth that all those, which have not a due respect unto the doctrine of the Church delivered in her fundamental books, but understand the holy Scripture according as their own mind and affection leadeth them, do not come into the unity of the holy Spirit; but fall into more and more diversity and contrariety, and run even into infinite error in their imagination, and exceeding great enormity in their conversation. An addition concerning the great profit of Homilies set forth by the Church. In the table of the degrees wherein by Law men are prohibited to marry, appointed to be set up in Churches, there is signified, That the Homilies already set forth are to be read for the instruction of the people, and such other form of doctrine as shall be hereafter by authority published. Whereas is the end first tome of the Homilies the Church signified, that more Homilies should be set forth, as against covetousness, envy, wrath, and malice, with many other matters, aswell fruitful as necessary to the edifying of Christian people, and the increase of godly living; and as yet peculiar Homilies against the said grievous fins have not been composed: And whereas in the rubric immediately following the Nicene creed it is said, After the Creed, if there be no Sermon, shall follow are of the Homilies already set forth, or hereafter to be set forth by common authority, we are given to understand, that they are fruitful and necessary to the * In the 35. of the Articles of the Church of England, whereunto every one admitted into the Ministry, doth subscribe, it is th●● most memorably said concerning the Homilies, viz. The second book of Homilies, the saverall titles whereof we have joined under this article d●th contain a godly and wholesome doctrine, and necessary for these times, as doth the former book of Homilies, which were set forth in the time of Edward the sixth: and therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may ●e understanded of the people. edifying of Christian people, and the increase of godly living; and that from time to time (according as the divine wisdom of the Church seethe it requisite) more and more may be set forth by the public authority. Also seeing that they are concerning the fundamental matters of the Christian Religion, they are not to be accounted only useful for times past, but to be profitable perpetually; because in them in all plain manner is delivered, how the * All people therefore should en deavour to know the whole doctrine of the Homilies, that thereby they may judge of doctrines delivered by private Ministers, whether they agreed with the fundamental doctrine of the Church, yea or no. Also in no wise to accounted, that the homilies serve only for the use of Minister's which cannot preach, seeing that they are set forth for all people's learning and practising in mind and conversation. Church doth teach such and such points of faith and life. They are in no wise now needless (as many suppose) for that there is such a plenty of those which can by memory speak forth of the pulpit; but they are greatly necessary, both for people's information in the truth, and also for their enablement whereby the better to understand and judge of Sermons made unto them. Yea they are very greatly profitable for Pastors and Curates to instruct congregations withal, and to be as a rule of doctrine, from which themselves may not swarve in the Sermons which they make. People also for the most part have not the spirit of discerning between doctrine perfect and unperfect, but do account whatsoever foundeth eloquently unto their ears, to be wholesome and very good: and few take into serious consideration and examination, what are the effects in mind and conversation, which such doctrine causeth, that is contrary unto the doctrine of the homilies. And whereas the book of homilies is the Theology or divinity set forth by the supreme divine wisdom of the Apostolical Church of England, aught not all Priests and people to be conversant therein, that in faith and life they may become conformed thereunto? Also, even as we in our hearts assenting unto the prayers read out of the Communion book, do thereby with our minds speak unto God: so with all due reverence attending unto the Sacred Homilies publicly read, we do hear Christ jesus speaking unto us, who hath said and ever doth say unto his Ministers concerning their publishing of his truth: He that heareth you, heareth me, and he that despiseth you, despiseth me, and him that sent me. Luke 10.16. 1 Thes. 4.8. 1 Sam. 2.30. THE MOST SACRED CATECHISM OF the Church expounded. Question. WHY in the most sacred Catechism of the Church is it first asked, What is your name? Answ. Because by the Christian name one is distinguished from another; it is first given to one afore he is baptised; and from the consideration thereof a The Catechisms beginning is from some observation about Baptism. occasion is taken of ask concerning the first matter, which is received in the Christian Religion. Q. What is meant by Godfathers and Godmothers? A. They are those which at Baptism do not only give one his name, but also do b See chap. 52. of the Christian Divinity. Isa. 8.2. So is it delivered in the end of Baptism service. undertake to perform the parts and duties of parents, in doing their true endeavours to see that he be taught, so soon as he shall be able to learn, what a solemn vow, promise and profession, he hath made by them. And therefore they are so called, because they should be as fathers and mothers in God, for ones furtherance in the knowledge and obedience of God. Q. How were you made a member of Christ in your Baptism? A. In that thereby I was c So saith the Baptism service. Rom. 6.5. and 11.17.24. 1 Cor. 12.13. graffed into the mystical body of Christ, whereof he is the d Eph. 1.22.23 head. Q. What is the mystical body of Christ? A. The blessed company of all e So in the communion service. faithful people. ] Q. How were you made a child of God in your Baptism? A. Whereas I was borne in f So in private Baptism service. Ps. 51.5. Eph. 2.3. Tit 3.5.6 Gal. 3.27. and 4.5.6. original sin, and in the wrath of God, I by the laver of regeneration in my Baptism, was received into the number of the children of God. ] Q. How in your Baptism were you made an inheritor of the Kingdom of heaven? A. In that therein I was g So in the Baptism service. Mar. 10.14.15.16. Col. 2.12.13 & 1.12.13. See c. 51. of the Christian Divinity. And be it observed that by chap. hereafter mentioned, is meant of that book. embraced with the arms of God's mercy, I received the blessing of eternal life, and was made partaker of his everlasting Kingdom. Q. How can one in this life be said to be made partaker of God's everlasting Kingdom? A. In that in ones Baptism he is made partaker of righteousness, peace, and joy in the holy Ghost, which is Christ's h Rom. 14.17. Kingdom of grace, and is now i Luk. 17.21. within his people's hearts, and is unto them as it were an k 2 Pet. 1.11. See the answer unto the seventh question in the largest Catechism of the Church called Nowell in quarto. entrance into his everlasting Kingdom of heaven. Q. Why is the question, What did your Godfathers and Godmothers for you in your Baptism? A. Because it is my duty now being come to the years of some l Exod. 12.26. Jos 4.6. Ps. 78.5.6. Eph. 6.4. Deut. 6.7. See Chap. 82. discretion, for to understand more and more the benefit and the signification of the holy Sacrament received in mine infancy; and withal to know the three things which they promised and vowed in my name, And see the rubric afore the Catechism, the order of Confirmation. Eccles. 12.1. Deut. 31.12. Ps. 148.12. which now I myself am bound to perform. Q. Which is the first of the three things, which now you are to do? A. To forsake the devil & all his works, the pomps and vanities of the wicked world, and all the sinful lusts of the flesh. Q. What is the devil? A. He is a m So saith the Homily against Rebellion in the first part thereof. Isa. 14.12. 2 Pet. 2.4. job. 1.7. 1. Pet. 5.8. See chap. 93. created spirit, & in the beginning was a glorious Angel; but for his wilful sinning was cast out of heaven; & hath ever since compassed the earth to and fro, going about like a roaring lion, seeking whom he may devour. Q. What are the works of the devil? A. All n Eph. 6.16. Matt. 5.37. 1 Cor. 7.5. 1 Chron. 21.1. suggestions within us for to think, speak or do contrary to God's commandments. Q. Why is the devil and all his works to be forsaken. A. Because no o Eph. 5.27. place is to be given unto him within us, but he is to be p Jam. 4.7. resisted. And unless q 2 Cor. 6.15. Ps. 66.18. and 139.24. 2 Cor. 7.1. Heb. 12.14. 1 Joh. 5.18. Isa. 40.4 Se● Vox Clamantis● and the Epistle for S. John Baptists day. all his works be forsaken, God will not work his works of grace in us. Hence holy Church hath taught us to pray: r In the Collect for the 18. Sunday after Trinity. Grant thy people grace to avoid the infections of the devil, and with pure heart and mind to follow thee the only God. And again we are taught to say: s In the Collect for the 1. Sunday in Lent. Give us grace to use such abstinence, that our flesh being subdued to the spirit, we may ever obey thy godly motions in righteousness and true holiness. Q. What are the pomps and vanities of the wicked world? A. Excessive outward shows, vain gloryings, and t Tit. 3.14. See the margens there. unprofitable exercises, and also the peculiar u Eph. 2.2. courses of all ungodly people. Q. Rehearse some place of the Divine Service speaking against such pomps and vanities. A. It is said in the w Pag. 103. of Tome 2. It is to be noted, that reference is unto the edition of the Homilies in folio, anno 1623. Also anno 1623. Also that the impression come forth since that year, doth in some pages contain more or less, than that former doth. So that, though both editions in fosio have not in contents any words difference, yet in the printing, that which is in one page of the one is not always in the same page of the other. Homily against excess of apparel: Saint Paul teacheth us to use this world, as though we used it not; whereby he cutteth away not only all ambition, pride, and vain pomp in apparel; but also all inordinate care and affection, which withdraweth us from the contemplation of heavenly things, and consideration of our duty towards God. They that are much occupied in caring for things pertaining to the body, are most commonly negligent and careless in matters concerning the soul. We ●●st yield accounts of those things, which we have received of God, who abhorreth all excess, pride, x Jer. 9.23. Gal. 5.26. Ostentation and vanity; Who also utterly condemneth and disalloweth whatsoever draweth us from our duty towards God, or diminisheth our charity towards our neighbours and children, whom we aught to love as ourselves. Q. Why are the pomps and vanities of the wicked world to be forsaken? A. Because the Scripture saith: y 1. Joh. 2.15. and 5.4. joh. 15.19. If any one love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doth the will of God, abideth for ever. Q. What are the sinful lusts of the flesh? A. All deeds, desires, and z Col. 3.5. 1. Cor. 10.6. inclinations of soul and body, which are contrary to the will of God. Q. Rehearse out of the holy Scripture some of them. A. Saint Paul saith to the Galatians: a Gal. 5.17.19.20. The flesh lusteth against the spirit, and the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, * The original word is observed also to signify Sects and factions. seditions, heresies, envyings, murders, drunkenness, revel, and such like. Q. Why are all the sinful lusts of the flesh to be forsaken? A. Because the holy Ghost saith: b Gal. 5.21. Col 3.5.6. Eph. 5.3.4.5.6. They which do such things shall not inherit the Kingdom of God: & for such things sake the wrath of God cometh upon the children of disobedience. Hence we are taught to pray: c In the collect for the day of the Circumcision of Christ. Grant us the true Circumcision of the spirit, that our hearts and all our members being mortified from all carnal and worldly lusts, we may in all things obey thy blessed william. Q. What is the second thing which you now are bound to do? A. To believe all the Articles of the Christian Faith. Q. Where are those Articles of the Faith expressed, which one is bound to believe? A. In the Belief called the Apostles Creed, which beginneth with these words, I believe in God the Father Almighty, etc. Q. Are you not to believe also whatsoever God hath spoken, and is set down in his word? A. Yea: for it is said in the service of Baptism, We are constantly to believe d Luke 24.25. Mar. 1.15. john. 5.46.47. Gods holy word. Q. Why is it said, Of the Christian Faith? A. Because there are many and diverse beliefs in the minds of mankind; and there is but one only faith which we are to hold, and that is the faith Christian, which CHRIST hath taught, the e So in the third part of the Homily of obedience, pag. 77. Tome 1. Catholic Faith contained in the holy Scriptures. Q. Why are we to believe all the Articles of Faith expressed in the Creed? A. Because they are the main points of belief delivered in the holy Gospel: and CHRIST hath said; f Mar 16.15. ●6. Isaiah 7.9. See chap. 12. & 1. Preach the Gospel to every creature: he that believeth not, shall be damned. Q. Can we of ourselves believe constantly the mysteries of Faith, unto our souls true consolation? A. Not; and therefore we are taught to confess and say: g In the general confession to be said every morning set among the Godly prayers after the reading Psalms in the Communion book. Wis. 3.14 O Lord God heavenly father, to comfort myself in affliction and temptation with these articles of the Christian Faith, it is not in my power, for Faith is thy gift: and forasmuch as thou wilt be prayed unto and called upon for it, I come unto thee to pray and beseech thee, both for that and for all other my necessities. Q. Is the Christian Faith a grace wherein we may grow? A. h 2. Thes. 1.3. Yea: and therefore we are taught to pray, i In the collect for the 14. Sunday after Trinity. Almighty and everlasting God, give unto us the increase of Faith, hope and charity. Q. What is the third thing which we are bound to do? A. To keep Gods holy will and * In the Latin edition of the service it is said, all the commandments. commandments, and to walk in the same k Luk 1.74.75. all the days of my life. Q. What is that holy will of God, which is to be kept? A. The Church saith unto us in a certain place: l In the end of the article concerning Predestination. In our doings that will of God is to be followed, which we have expressly declared unto us in the word of God. Q. What are the Commandments which are to be kept? A. They are Gods m Sirach. 1.5. Rom. 8.4, and 15.4. 2 Tim. 3.15.16.17. everlasting precepts prescribed throughout all his holy word, either by rule or by example, the sum whereof are the ten Commandments. Q. Why is it said, And walk in the same all the days of my life? A. The Church saith in her n The third part, pag. 39 Tome 1. Homily of good works: And you travailing continually (during this life) thus in keeping the Commandments of God (wherein standeth the pure, principal, & right honour of God, and which wrought in faith, God hath ordained to be the right trade and path way unto heaven) you shall not fail, as o Mat. 19.17. and 7.14. See the beginning of the second part of that Homily. CHRIST hath promised, to come to that blessed and everlasting life, where ye shall live in glory and joy with God for ever. Q. Doth God require of young folk an unfeigned striving for to yield such obedience unto him? A. He saith: p Eccles. 11. ●. and 12.1. S●● chap. 98. Remember now thy Creator in the days of thy youth. And again he saith, having as it were in an holy derision the vain mind and course of most youth: Rejoice o young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things GOD will bring thee into judgement. Wherhfore the Lord saith by Moses: q Deut. 31.12. Gather the people together, men, women, and children, and the stranger which is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do r Deut. 29.29. all the words of this law. Q. Why is the question, Dost thou not think that thou art bound to believe and do, as they have promised for thee? A. Because it is said in the Baptism service: * Christ will do his part, if we (being come to age) will strive to do our part. See the end of the exhortation in the commination service. CHRIST for his part will most surely keep and perform his promise. Wherhfore after this promise made by CHRIST, these infants must also faithfully for their part promise by you that be their sureties, that they will forsake the devil and all his works, and constantly believe GOD'S holy word, and obediently keep his commandments. Also because it is said, s In the Catechism of the service. When children are come to age, themselves are bound to perform those things. I myself therefore must strive to forsake all things to be forsaken, to believe all things to be believed, and to keep all matters to be observed, and so to walk as it is by God prescribed. The Scripture saith: t Ezech. 18.4, etc. The soul that sinneth, it shall die. u Rom. 14.12. Every one of us shall give account of himself too God. Q. Why doth the answer begin with the words, Yes verily? A. It is said in the w In the first part, page 46. Tome 1. See Heb. 6.13.14. Rom. 1 9 Homily concerning swearing: That thus did our Saviour CHRIST swear diverse times, saying, verily, verily. When a man would affirm the truth to the setting forth of GOD'S glory (for the salvation of the people) in open preaching of the Gospel, or in giving of good counsel privately for their soul's health he may so swear. Q. Why also are there added these words, And by GOD'S help so I will? A. Because without Gods helping of us by this holy spirit, we are neither able to believe, nor to do, as our Godfathers and Godmothers have promised for us. x joh. 15.5. CHRIST saith, without me ye can do nothing: but S. Paul saith: y Phil. 4.13. I can do all things through Christ strengthening me. And CHRIST saith: z Mat. 9.23. All things are possible unto him that believeth, wherefore we are taught to a In the collect for the 1. Sundry after Trinity. pray: O GOD the strength of all them that trust in thee, mercifully accept our prayers: and because the weakness of our mortal nature can do no good thing without thee, grant us the help of thy grace, that in keeping of thy Commandments, we may please thee both in will and deed, through JESUS CHRIST our Lord. For though to b Rom. 7.8. will be present with us, yet by our own natural strength we are not able to do our duty; and therefore we are to pray, that God would grant us according to the riches of his glory, that we may be strengthened c Ephes. 3.16. with might by his spirit in the inner man, for to perform his will more and more obediently. That he would work in us both d Phil. 2.12.13 So it is read in the last translation, and so the Church readeth in her service of Confirmation. to will & to do in the great work wherein we are required to labour, namely the working out of our own salvation with fear and trembling. Q. Why is there said after the answer, And I hearty thank our heavenly father, that he hath called me to this state of salvation? A. It is taught unto us in the e In the 1. part, page 217. 218. Homily for Rogation week, That GOD'S singular goodness well and diligently remembered on our part, should move us (as duty is) again with hearty affection to love him, and with word and deed to praise him, and to serve him all the days of our life. There can be no other end of such, as draw nigh to GOD by knowledge, and yet departed from him in unthankfulness, but utter destruction. Q. When did God call you to this state of salvation? A. In mine infancy, when I was brought unto his holy baptism. For saith the Divine service, f In the service for certifying of Baptism. Mark 10.14. Our Lord JESUS CHRIST doth not deny his grace and mercy unto such infants, but most lovingly doth call them unto him. Q. Is every baptised infant in the state of salvation? A. Yea: for it is written in the book of common prayer; g In the rubric of the order of Confirmation, the last section, the next words afore the Catechism there. And that no man shall think that any detriment shall come to children by deferring of their confirmation, he shall know the truth, that it is certain by GOD'S word, that children being baptised, have all things necessary for their salvation, and be undoubtedly saved. Q. Rehearse some place of the Service, where the state of salvation which is in this life begun, is signified. A. It may be observed where it is said: h In the first prayer of Baptism service. Mercifully look upon these children, sanctify and i Tit. 3.5. 1. Pet. 3.21. wash them with the holy Ghost, that they being delivered from thy wrath, may be received into the ark of CHRIST'S Church, and being steadfast in faith, joyful through hope, and rooted in charity, may so * One being in the state afore prayed for, he is in the state of salvation which now beginneth. See 2. Cor. 6.1.2. Tit. 3.5. pass the waves of this troublesome world, that finally they may come to the land of everlasting life, there to reign with thee world without end. Q. Why hath God called you to this state of salvation? A. The Rogation k Pag. 219. 220. Homily saith: It is GOD'S goodness that moveth him to say in scripture: It is my l Prov. 8.31. delight to be with the children of men. It is his goodness that moveth him to call us unto him, to offer us his friendship and m 1. Cor. 1.9. joh. 14.23. presence. And what other thing doth his loving and gentle voice spoken in his word, where he calleth us to his presence and friendship, but declare his goodness, only without regard of our worthiness? And what other thing doth stir him to call us unto him, when we be strayed from him, to suffer us patiently, to n Rom. 2.4. jerem. 4.1. joel 2.12. win us to repentance, but only his singular goodness, no whit of our deserving? Q. Rehearse some scripture declaring the reason of Gods calling of us unto him. A. Saint Peter saith: o 2. Pet. 3.9. The Lord is long suffering to us ward, not willing that any should perish, but that all should come to repentance. The Lord therefore willing more abundantly to show unto us the unchangeableness of his counsel, p Heb. 6.17. Ezech. 33.11. and 18.31.32. Psal. 145.9. confirmed it by an oath, saying: As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live: turn ye, turn ye from your evil ways; for why will ye die, O ye house of Israel? Q. In what manner doth God call such, as are of the years of some discretion? A. CHRIST signifieth it, where he saith: q Matt. 23.37. 2. Esdras 1.28.29.30. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee: how often would I have gathered thy children together, even as a hen gathereth her chicken under her wings, and ye would not! The Lord saith by Jeremy: r jer. 31.3. I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee. And by Hosea the Lord saith: s Hos. 11.4. That he drew Israel with the coards of a man, with the bands of love. Saint Paul saith: t Rom. 2.4. See chap. 10. Despisest thou the riches of God's goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance? Q. And what will befall such as will not come unto CHRIST calling them? A. He faith: u Prov. 1.24.25.26.28.29. Because I have called and ye refused; I have stretched out mine hand, and none regarded. But ye have set at naught all my counsel, and would none of my reproof: I will also laugh at your calamity, I will mock when your fear cometh. Than will they call upon me, but I will not answer: they will seek me early, but they shall not found me: for that they hated knowledge, and did not choose the fear of the Lord. Of such Saint w Acts 7.51. Steven complained, and said unto them: Ye do always resist the Holy Ghost: as your Fathers did, so do ye. Q. Why say you also, Through JESUS CHRIST our Saviour. A. It is said, x In the Homily for Regation week, page 228. 229. That it is he for whose sake we received this high gift of grace. Saint Peter saith: y 1. Pet. 5.10. The God of all grace hath called us into his eternal glory by CHRIST JESUS. All is of GOD by his Son CHRIST JESUS our Lord. Q. Why is there added prayer for grace to continued in the state of salvation unto your lives end? A. In the Homily of z Page 269. Repentance it is said: It is our parts, if at lest we be desirous of the health and salvation of our own souls, most earnestly to pray unto our heavenly Father, to assist us with his spirit, that we may be able to harken unto the voice of the true shepherd, and with due obedience to follow the same. Q. Rehearse some place of the Service, signifying what that grace prayed for, is. A. It may appear out of the prayer, where it is said: a One of the Collects in the end of the communion service. Prevent us, O Lord, in all our doings, with thy most gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, we may glorify thy holy name. Q. Recite some counsel of the Church memorable unto this point, which we have in hand. A. It is said in the Homily of Salvation: b Page 19 Tom. 1. Now the office and duty of a Christian man unto GOD, what we aught on our part to tender unto GOD again, for his great mercy and goodness, is, not to pass the time of this present life unfruitfully and idly, after that we are baptised or * Note that justification is received in Baptism. justified, not caring how few good works we do to the glory of GOD, and profit of our neighbours: much less is it our office after that we be once made CHRIST'S members, to live contrary to the same, making ourselves * The Church signifieth, that it is possible for such as are made the members of Christ, to become the members of the devil, if they take not due care. So in page 193 of the Homily of the Resurrect. And in page 57 of the Homily of falling from God. members of the devil, walking after his enticements, and after the suggestions of the world and the flesh, whereby we know that we do serve the world, and the devil, and not GOD. Q. Whereas you pray for grace to continued, what need have you so to do? Do not all continued in the way of salvation, being once entered thereinto? A. The Homily of Repentance signifieth, c In the 1. part, page 258. That some do begin to return unto the Lord, and do faint in the mid way, before they come to the mark that is appointed to them. Wherhfore the divine wisdom of the Church hath set forth the Homily, Of falling from GOD, for to show how dangerous a thing the same is. Moreover many Scriptures make express mention of sundry, which have entered into the way of salvation, and afterward have turned out of the same. It is written, d john 6.66. That many of Christ's disciples went back, & walked no more with him. Christ also mentioneth, e Luke 8.13. That some for a while believe, and in time of temptation fall away. Saint Paul spoke of widows f 1. Tim. 5.12. that had damnation, because they had cast off their first faith. He said, g Verse 15. That some turned aside after Satan: h 2. Tim. 1.15. That all they in Asia, forsook him. i 2. Tim. 4.10. Demas did forsake him, and loved the present world. He signified to the Hebrews of some, which k Heb. 6.4.5.6. See chap. 56. page 35. fell from five measures of grace, and so became incurable. Saint l 2. Pet. 2.20.1.22. Peter spoke of some, that like the dog returned to their vomit, and like the sow washed, returned unto wallowing in the mire. Wherhfore saith the Apostle to the Hebrews: m According to the Geneva translation. Take heed that no man fall from the grace of God. And again he saith: n Heb. 3.14. We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. Ye (saith Christ to his obedient people) shall be hated of all men for my name's sake: but he that endureth to the o Mat. 10.22. end shall be saved. We have need to pray for grace, whereby to continued unto our lives end: For saith Saint Paul: p Rom. 11.22.23. Behold therefore the goodness and severity of God: on them which fell, severity: but towards thee goodness, if thou continued in his goodness: otherwise thou shalt be cut off. And they also, if they bide not still in unbelee●e, shall be grass in. It most necessarily therefore concerneth all that would be saved, for to do as Saint Peter counselleth, q 2. Pet. 1.10.5.6.7.8.11. to give diligence for to make their calling and election sure. For if ye giving all diligence do add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; & to temperance, patience; and to patience, godliness; & to godliness, brotherly kindness; and to brotherly kindness, Charity: If these things be in you and abound, and ye continued in them, Ye shall never fall. Q. Why is the Creed set afore the ten Commandments and the Lords prayer? A. Because r In the Rogation Homily, the third part, page 228. see chap. 1. Faith is the first entry into the Christian life. s Rom. 10.14. It is written: How shall they call on him, in whom they have not believed? Before any one t Mat. 7.13.14. Luke 13.24.25.26.27. striveth to enter in at the straight gate, he first believeth that without doubt he shall perish everlastingly, unless he enter in thereat, and go in the narrow way, which leadeth unto the life everlasting. Q. Which is the first Article of the Creed? A. I believe in God the Father Almighty maker of heaven and earth. Q. What doth the Scripture say that God is? A. Christ saith, u joh. 4.24. God is a spirit. Saint John saith: w 1. joh. 1.5. God is Light, and x 1. joh. 4.7.8.16. see chap. 3. of Divinity. Love. Q. Why is it said, GOD the Father? A. Because there is y 1. joh. 5.7. God the Father, and God the Son, and God the holy Ghost; three Persons, and but one God. Q. Why is God the Father first mentioned? A. In such order he is mentioned in Scripture. z So saith the Athan. Creed. Also he is made of none, neither created, nor begotten, nor proceeding; but hath from everlasting begotten his only Son. Q. Why is God said to be Almighty? A. It is signified where it is said: a In the Visitation service. The Almighty LORD is a most strong tower to all them that put their trust in him; unto whom all things in heaven, in earth, and under the earth do b Phil. 2.10. 2. Esdras 8.21. bow and obey. Q. If God be Almighty, how can his will be left undone here on earth, as the Lords prayer signifieth? A. His will is to be considered two manner of ways. First concerning that, which he would have us mankind to do: as Saint Paul saith, c 1. Thes. 4 3.4.5.6. This is the will of God, even your sanctification; that ye should abstain from fornication: that no man go beyond nor defraud his brother in any matter, etc. Now that such will of God is left undone, continual experience testifieth; yea, that that will of God is d Act. 7.51. Mat 23.37. Act. 28.27. resisted. Secondly Gods will is to be considered about things, whereof he will be the alone worker by his Almightiness; and in such matters his will cannot be resisted: as his will now is, e Gen. 8.22. that summer and winter, etc. shall continued. Such his * Read concerning the will of God both books set forth thereof by that most greatly Learned Doctor in the Church of England Master Thomas jackson entitled, A treatise of the divine essence and attributes. The 1. part of the said work is chief for scholars reading; but the second part is for all people's reading; and therein the most holy eternal truth of doctrine delivered in the 3. collect forgood Friday is in most plain & perfect manner declared. See chap. 6. & pag. 12. of the Christian Divinity. will was, that the Israelites should not be still detained in Egypt, but that they should pass into the Wilderness: and the like case is in innumerable particulars, wherein God will be the effecter by his Almighty power. Q. Cannot God by his Almightiness hinder the committing of many evils daily acted? A. Even as our Sovereign the King's most excellent Majesty could 'cause such watch and ward to be kept continually in all high ways, as that none or lesser should be rob in them; and yet it is His Majesty's wisdom to leave his people for to use their freedom in such cases, declaring by the Law of the Kingdom, that if they will rob, they shall suffer death for it: So God by his infinite power could stop many evil courses, and hinder many evil acts done by mankind; but his eternal wisdom is to leave people in many cases to their freedom, declaring by all his holy word and by his Catholic Church, f In the Athan. Creed. Mat. 25.46. Rom. 2.6.7.8.8.10. That he which doth good, shall go into life everlasting, and he which worketh evil, shall be cast into everlasting fire. Wherhfore God saith by Moses: g Deut. 30.15.19. and 11.26.27.28. See, I have set before thee this day, life and good, death and evil: therefore choose life, that both thou and thy seed may live. In the first lesson appointed by the Church to be read on Saint Peter's day, it is said; h Sir. 15.11. ●●c. Say not thou, It is through the Lord, that I fell away, for thou oughtest not to do the things that he hateth. Say not thou, He hath caused me to err, for he hath no need of the sinful man. The Lord hateth all abomination, and they that fear God love it not. He himself made man from the beginning, and left him in the hand of his counsel. If thou wilt, to keep the commandments and to perform acceptable faithfulness. He hath set fire and water before thee: See in the Homily of swearing, the first part, and page 48. with what respect the Church quoteth a saying out of the said book of the holy Bible. stretch forth thy hand unto whether thou wilt. Before man is life and death, and whether him liketh shall be given unto him. He hath commanded no man to do wickedly, neither hath he given any man licence to sin. Q. It appeareth then, That God is no cause of any sin. A. And therefore Saint james saith: i James 1.13. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. David saith, k Psal. 5.4. Thou art not a God which hast pleasure in wickedness, neither shall evil devil with thee. l Jer. 7.31. The Lord saith by jeremy concerning the Jews burning of their children in the fire, That he commanded them not that thing, neither came it into (or upon) his heart. David also saith, m Psal. 145.17. The Lord is righteous in all his ways, and holy in all his works. Zephaniah saith, n Zeph. 3.5. The Lord will do no iniquity. Wherhfore as we are to believe, that God it Almighty; so also are we to believe, that he is wise and righteous. The universal holy Scripture declareth, that God doth exercise his power, will and pleasure, no otherwise, than according to his wisdom and * See Wisd. 12.15. righteousness: according to which example of his, all Christian Kings do not do whatsoever by their power they may effect, but in every thing they their consider what is according to godly wisdom and Christian righteousness, and thereunto they use their power. And whereas in such manner is his dealing and proceeding towards us Mankind, in such sense are we to understand that saying of his by Isaiah, o Isa. 5.3.4. What could have been done more to my Vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And in such sense are we to understand the saying of the Church in the homily of Charity, where it is said, p In the first part, page 41. the second section of that page, in the Tome 1. And when Christ could not amend his adversaries, yet he prayed for them. Abraham also grounding his reason upon Gods declared wisdom and * The late most excellent Majesty hath signified it to be horrible & execrable, by any consequent to make God author of fin: in his Highness' Meditations on the Lord's prayer, pag. 117 righteousness, said unto God, q Gen. 18.25. Fare be it from thee to slay the righteous with the wicked, and that the righteous should be as the wicked: Shall not the Judge of all the world do right? There is a memorable saying in the Communion book, Athanasius his 32. direction about singing of the Psalms, where it is said, If thou seest wicked men contend among themselves to do mischief, think not that their nature doth impel them by necessity, to work sin against their will, as certain Heretics suppose: but consider the 36. Psalm, and thou shalt see, that they be to themselves their own occasion of sinning. Q. Why is there added, Maker of heaven and earth? A. For to show his eternity, that he was afore all worlds. Hence Saint Paul saith, r Rom. 1.20. The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead. Q. What are the things invisible mentioned in the Nicene Creed in the Divine Service, where it is said, Maker of all things visible and invisible? A. Saint Paul signifieth of them to the Colossians, where he saith, s Col. 1.16. See hereof the works of Dion●sius Arcopagita. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; namely the heavenly spirits (commonly called Angels) in their several orders. Q. Rehearse out of the Service some place giving further consideration concerning Gods creating of the world. A. In the t Page 221. Rogation homily it is said, It is not to be thought, that God hath created all this whole universal world as it is, and thus once made, hath given it up to be ruled and used after our own wits and device, and so taketh no more charge thereof: as we see the Shipwright, after he hath brought his Ship to a perfect end, then delivereth it to the Mariners, and taketh no more care thereof. Nay God hath not so created the world, that he is u John 5.17. Psal. 103.19. careless of it; but he still preserveth it by his goodness, he still stayeth it in his creation. For else without his special goodness, it could not stand long in his condition. And therefore Saint Paul saith, That he preserveth all things, and beareth them up w Heb. 1.3. still in his word, jest they should fall without him to their nothing again, whereof they were made. If his special goodness were not every where present, every creature should be out of order, and no creature should have his property wherein he was first created. Q. What is it to believe in God the Father? A. It is to believe all concerning God the Father, which the holy Scripture doth deliver, and in special that which is signified to be the Father's work. Q. What is declared to be a special work of God the Father? A. The drawing of Mankind unto his Son Jesus Christ: as it is said, x John 6.44. See joh. 12.32. with the second Anthem to be read on Easter day, in the divine Service. No man can come unto me, unless the Father which hath sent me draw him. Q. Whereby doth God the Father draw all Mankind und CHRIST? A. Holy Church doth signify it unto us, where it saith, y In the Collect for the third Sunday after Easter. That Almighty God doth show unto all that be in error, the light of his truth, to the intent they may return into the way of righteousness. S. john saith, z John 1.9. Luke 11.35. CHRIST is the light, that lighteneth every man which cometh into the world. Saint Paul saith, a Rom. 10.18. Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. The which words taken forth of the nineteenth Psalm are, There is no language nor speech, where their voice is not heard. Their rule (or b So it is in the margin of the last translation of Psal. 19.4. direction) is gone out through all the earth, and their words to the ends of the world. The Apostle also saith, c Rom. 10.8. Deut. 30.14. See Col. 1.23. as it is in the Greek. The word is nigh thee, even in thy mouth, and in thine heart, this is the word of faith, which we preach. Many Scriptures more might be mentioned, which declare, that God is merciful to d Psal: 145.9. Rom. 11.32. Wisd. 11.23.24.25.26. Ezech. 33.11. Rom. 5.18. universal mankind, hating nothing that he hath made, nor willing the death of any sinner, but rather that he should turn from sin, and be saved, as the e In the third collect for good Friday, in the last prayer saving one of the commination, in the collect for the first day of Lent. Therefore we pray in the Litany, That it may please thee to have mercy upon all men. Divine Service teacheth & informeth us, The which doctrine of hers, as sundry more, though we in our youngness in Christian knowledge do not understand, yet are we to believe, and also to know, that the Fathers, which set forth the Divine Service, did perfectly understand; like as also we are to believe, that the f 2. Esd. 14.47. Fathers of the Church now and always do in the great mystery of godliness comprehend many things which the common people do not, yea also some things which Ministers of the inferior order, as priests, pastors, and teachers do not apprehended, who are therefore to be g 1. Pet. 5.1.5. See Vox clamantis, and pages therein, 18.19. guided in Divinity by those most reverend and right reverend fathers in God; and not to say that such and such sayings in the Communion book are untrue, because they understand them not. And whereas (as S. Paul saith) h 1. Thes. 5.9. The Lord hath not appointed us unto wrath, but to obtain salvation by our Lord JESUS CHRIST, he doth by his spirit writ in i Rom. 2.14.15 26.27. Heb. 8.10. all our hearts the work or effect of his law, whereby the k Psal. 19.8. Eph. 1.18. Col. 1.23. Psal. 98.3. Act. 26.18. Rom. 10.18. Psal. 19.3. Rom. 1.18.19.20.21.28.32. eyes of our understanding are enlightened to in see much of our duty, our own neglect of the same, and GOD'S wrath and curse upon us because of our disobedience, To the intent we should return into the way of righteousness, and being weary and heavy laden with our sins, should l Mat. 11.28.29.30. seek unto CHRIST for to give rest unto our souls, we taking his yoke upon us, and learning of him to be meek and lowly in heart. Many even out of all places of the world being thus by God's law become sensible of their spiritual misery, have came to Jerusalem to m Zech. 8.22.23. seek the Lord of Hosts, and to pray before him, and to be instructed in the knowledge of the n Act. 8.27.28. Mat. 12.42. Saviour of the World JESUS CHRIST, o Rom. 3.25. whom GOD hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the forgiveness of sins that are past, through the forbearance of GOD. Q. Who then do become drawn by GOD the Father unto his Son CHRIST? A. They that do not p Heb. 3.8.12.13.15. harden their hearts, nor wilfully q Act. 28.27. close the eyes of their souls; but do r Luke 15.17. come to themselves, s Psal. 22.27. remember themselves, and t Ezech. 18.28. consider within themselves earnestly, how it is between GOD and their souls; and perceiving that whiles they continued in u Luke 13.3.5. unrepentance, not changing their minds and lives according to the prescription of GOD'S word, they are in danger of everlasting damnation; and having w Act. 2 37. sense and feeling of their inward miserable condition, become to be of a x joel. 2.13. Psal. ●1. 17. Zech. 12.10. contrite spirit, a broken heart, and a mournful mind, hungering and thirsting i Joh. 2.2. after the y Act. 3.19. Luke 4.18. refreshing, which cometh from GOD by JESUS CHRIST. Q. What must one do for his part, to become to be in such a penitent estate? A. He must hear the preaching of God's word, and attend unto the reading of all the same, z Lam. 3.40. examining and judging his whole mind and life by it, and pray unto GOD to assist him with his grace, that he may become endued with the a 2 Cor. 7 9.10 11. Psal. 25.4.5. and 143.8.10. Mat. 21.32. godly sorrow, which worketh repentance unto salvation not to be repent of. Q. What is the second article? A. And in JESUS CHRIST his only Son our Lord. Q. What saith the Athanasian Creed concerning the faith in CHRIST? A. That the right faith is, we should believe and confess, that our Lord Jesus Christ the Son of God is God and man. God of the substance of the Father, begotten before the worlds; and Man of the substance of his Mother, borne in the world. Q. Where hath the Church declared concerning the divine nature of Jesus Christ? A. In her prayer unto CHRIST, where she saith, b It is called a most necessary prayer, and is among the godly prayers set after the reading Psalms. O Lord jesus Christ, which are the true c Psal. 84.11. M●l. 4. ●. Isa. 60.20. Sun of the World, evermore arising, and never going down, which by thy most wholesome appearing and sight, dost bring forth, preserve, nourish, and refresh all things, as well that are in heaven, as also that are on earth, we beseech thee mercifully and favourably to shine into our hearts, that the night and darkness of sins, and the mists of errors on every side driven away, thou d 2 Cor. 4.6. 2. Pet. 1.19. Rev. 22.16. Eph. 5.14. brightly shining within our hearts, we may all our lives space go without any stumbling or offence, and may decently and seemly walk (as in the day time) being pure and clean from the works of darkness, and abounding in all good works, which God hath e Eph. 2.10. prepared for us to walk in. Q. Rehearse some Scriptures declaring Christ's divine nature. A. f john 1.1. In the beginning was the word, and the word was with God, and the word was God. g Heb. 1.3. The Son of God is the brightness of the Father's glory, and the express image of his person. h 1 joh. 5.20. Jesus Christ is the true God, and the eternal life. Q Why is the Son of God called JESUS? A. Because he i Mat. 1.21. saveth his people from the is sins. Q. By whom was that name given unto him? A. By God, and k Luke 1.26.31. pronounced by the ministry of his Angel Gabriel, when as he was sent from GOD to signify unto the Virgin Mary of the holy Incarnation. Q. Why is the Son of God called CHRIST? A. Because he is the * So is the signification of the name, as it may be seen in the table of proper names, which is bound with some Bibles. Anointed, whereby is meant that he is the Sovereign King, Prophet, and Priest. David saith unto him, l Psal. 45.6.7. Heb. 1.8.9. Thy Throne (o GOD) is for ever and ever: the Sceptre of thy Kingdom is a right Sceptre. Thou lovest righteousness and hatest wickedness: therefore GOD, thy GOD hath anointed thee with the oil of gladness above thy fellows. Q. By whom was he so named? A. By GOD, and m Luke 2.12. pronounced on him by the ministry of an Angel, in the day of his nativity. Q. Are not the names JESUS and CHRIST read, mentioned in books of the Bible written afore his holy Incarnation? A. The name jesus is signified in that which the people called him, or said unto him, n Mat. 21.9. Hosanna in the highest. Hosanna, which is in the Hebrew text of Psal. 118.25. The name Christ being in the Hebrew Messiah, is in Dan. 9.25. Psal. 2.2. with Act. 4.26. And in 2. Esdras 7.28.29. both names are read. Q. How is Christ the Sovereign King of his Church? A. The Angel Gabriel said, o Luk. 1.32.33. He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of jacob for ever, and of his kingdom there shall be no end. Within few days after that he was borne, there came Wise men from the East to Jerusalem, saying, Where is he that is borne p Mat. 2.2. King of the Jews? Christ afterward said, q Mat. 28.18. That all power was given unto him, both in heaven and in earth. Isaiah said, r Isa. 16.5. In mercy shall the throne be established, and he shall sit upon it in truth, in the Tabernacle of David, judging and seeking judgement, and hasting righteousness. s Rom. 14.17. His Kingdom of grace, is (as Saint Paul saith) righteousness, peace, and joy in the holy Ghost; of the which Kingdom Christ hath said, t Luke 17.21. Behold it is within you. Q. How is he the Sovereign Prophet of his Church? A. Saint Peter relateth that Moses said of Christ, u Act. 3.22.23.24.25.26. A Prophet shall the Lord your God raise up unto you, of your brethren like unto me, him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Christ said of himself when he first began to preach, w Luke 4.18. Isa. 61.1.2.3. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, etc. And to preach the acceptable year of the Lord. Concerning Christ's Prophesying, doctrine, and discipline, the voice from heaven said: x Mat. 17.5. Hear ye him. And Christ hath said concerning his true Ministers in all ages to the world end: y Luke 10.16. He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. And Saint Paul said, z 2. Cor. 13.3. 1. Pet. 1.11. That Christ spoke in him. Q. How is CHRIST the Sovereign Priest of his Church? A. Saint Paul saith: a Heb. 3.1. Consider the Apostle, and high Priest of our profession, CHRIST JESUS, b Heb. 6.20. made an high Priest for ever, after the order of Melchisedech, c Heb. 7.24. having an unchangeable Priesthood; d Heb. 10.12.13. who after he had offered one sacrifice for sins for ever sate-downe on the right hand of GOD, from henceforth expecting till his enemies be made his footstool. Wherhfore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make e Heb. 7.25. intercession for them. f Heb. 2.18. And in that he himself hath suffered being tempted, he is able to secure them that are tempted. g Heb. 4.14.15.16. Seeing then (saith Saint Paul) that we have a great high Priest that is passed into the heavens, JESUS the Son of GOD, let us hold fast our profession. Let us come boldly to the throne of Grace, that we may obtain mercy, and found grace to help in time of need. For he being made perfect, is become the author of eternal salvation unto all that h Heb. 5.9. see 2. Thes. 1.8. 1. Pet. 4.17. joh. 15.14. Mat. 7.21. obey him. Q. What do CHRIST'S members (his obedient people) receive from him their head, being Sovereign King, Prophet and Priest? A. The Scripture saith: i Joh. 1.16. Of his fullness have we all received, and grace for grace. Unto k Eph. 4.7. every one of us is given grace, according to the measure of the gift of CHRIST. l 1. Pet. 2.9. We are a chosen generation, a Royal Priesthood, an holy nation, a peculiar people, that we should show forth the praises of him, who hath called us out of darkness into his marvellous light. So the m Page 173. Tome 2. Joh. 1.12. Homily of the Nativity saith: Christ made all them, that would receive him truly, and believe his word, to be children of light, heirs of his Kingdom, members of his body, etc. Q. Why is JESUS CHRIST said to be God the Father's only Son? A. Because he only is begotten of God the Father from all eternity, he alone is naturally the Son of God. Saint John saith: n Joh. 1.14.18. The Word was made Flesh, and dwelled among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. Q. Why is JESUS CHRIST said to be our LORD? A. The Rogation Homily saith: o Page 229. joh. 5.22. To this our Saviour and Mediator hath God the Father given the power of heaven and earth, and the whole jurisdiction and authority, etc. Again the Church saith: p In her shorter Catechism, on this Article. Hereby are the godly put in mind, that they are not at their own liberty, but that both in their bodies and souls, and in their life and death, they are wholly subject to their Lord, to whom they aught to be obedient and serviceable in all things, as most faithful servants. Saint Paul saith: q 1. Cor. 6.20. Glorify God in your bodies & in your spirit, which are Gods. In Malachi Christ saith: r Mal. 1.6. A son honoureth his father, and a servant his master. If then I be a father, where is mine our honour? and if I be a master, where is my fear (or the reverence of me?) Christ saith: The Father hath committed all judgement to the Son, that all men should honour the Son, s joh. 5.23. even as they honour the Father. And he saith: t Luke 6.46. Why call ye me, Lord, Lord, and do not the things which I say? u Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my father which is in heaven. It is observable, that in most places of the New Testament, where Christ is mentioned, there is added the word Lord, and our Lord. The people of GOD are called w So in the words afore the prayer for the Church Militant, and elsewhere. Christ Church, the Congregation of Christ, because he only is called in the holy Scriptures the Head of the Church. Saint Paul therefore for to have all things done x 1 Cor. 14.40 decently and in order, did from the holy Ghost prescribe that (whereas Christ is in the y Mat. 18.20. midst of two or three gathered together in his name) the gracious presence of Christ should be z Exod. 3.5. Jos. 5.15. Leu. 19.30. Psal. 89.7. testified by some sign of outward reverence thereunto. Saith he; I would have you to a 1. Cor. 11.3.4.5.7. See Castellioes' Annotation on the said place. See chap. 68 all of it. know (or by an outward sign to express forth) that the head of every man is Christ, and the head of the woman is the man. Every man therefore praying or prophesying, having his head covered, dishonoureth his head. But every woman prayingor prophesying with her head uncovered, dishonoureth her head. For a man indeed aught not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. It may be demanded, How doth every woman pray and prophesy in the assembly? They are required to keep b 1. Cor. 14.34. silence in the Churches. The holy Ghost then in the said Chapter to the Corinthians speaketh of such a prophesying and praying of every woman, as of * See what Mr Samuel Hieron hath delivered concerning the reverence to be used in the hearing of God's word preached, as it is rehearsed in this work where the duty unto God, the honouring of his word is expounded. every man in the same assembly: for it is there delivered within one period concerning the headhabit of both sexes in each of the worships of GOD, when we speak unto God, or when God speaketh unto us. And the praying and prophesying which is to be performed by the whole congregation of men and women is only by consent unto the Priests performing of both Services. And because consent to the doing of any matter is accounted as the acting of it, therefore in like manner of speaking it is said in the book of Kings, c 1. Kings 8.62. That King Solomon and all Israel with him offered sacrifice before the Lord, when as the act of offering was performed by the d Luke 1.10. Leu. 16.17. Heb. 5.1.3. junius on the Syriac of 1. Cor. 11.4. saith, That the private ones in the Church are said there to prophesy, in that they with mind do follow him that speaketh. So that most great Germane Clerk Mathias Marti●us in his dictionary unto the word Propheto addeth, that to Prophecy signifieth sometimes only to hear a Prophet; as in 1. Cor. 11.1. Priests. Wherhfore also if the Priests now in their performing prayer and prophesying (or preaching) may not have on their heads their common upper covering, because it is requisite they should show reverence unto the presence of JESUS CHRIST their Lord, aught not also the whole congregation of men, the learners, be habited so on their heads, as that there may be from them some sign of reverence unto Jesus Christ's presence, as well as the women are to have on their heads in the Church some sign of their subjection unto the man? And therefore the holy Apostolical Church of England knowing that Christ is in every assembly of the Saints, and that he looketh for bodily worship from all people of both sexes, she tendering the glory of her head Christ, that during all the time whiles his gracious presence is among his people, it may be by some outward * Worship the Lord in the beauty of holiness. Ps. 29.2. Holiness becometh thine house. Ps. 93.2. sign from the head of every man acknowledged, she hath prescribed, (to the end that no man under any pretence may neglect his due e Ps. 89.7. See the seventh articls. concerning the Clergy delivered in the late Metropolitall visitation. Psal. 2.11. according to the divine Service translation. Mal. 1.6. Psal. 89.7. Heb. 12.28. Psal. 111.9. Leu. 26.2. reverence owed unto his head Christ Jesus, but in every part of his public worship may express before Christ a testification of his special presence, and that he is his head,) Holy Church zealous of Christ's honour and glory, hath in her found Constitution ordained, That in the time of every part of Divine service all due reverence is to be used. And she thus most divinely delivereth for the sake of Christ her Lord: Not man shall f In the eighteenth Canon. cover his head in the Church or Chapel in the time of Divine service, except he have some infirmity. In which case let him wear a nightcap or coif. The Church there also requireth g Psal. 95.6. kneeling before the Lord Jesus by whom h Col. 1.16. all were made, when as prayers are read. Also to i 1. King. 8.14.22.55. Gen. 18.22. & 19.27. So to stand up at the hearing of the Gospel for the day read. See Judges 3.20. 1. Sam. 9.27. Isa. 32.9. Neh. 8.5. Numb. 23.18. stand up at the saying of our belief in Christ, unto the honouring of his presence. And saith the Church likewise: When in time of Divine Service the Lord jesus shall be mentioned, due and lowly k Phil. 2.10. Rom. 14.11. Rev. 5.12. See c. 68 & pag. 199 reverence shall be done by all persons present, as it hath been * But now many men & women have that most holy custom even in open defiance, so as it is not meet for to mention. accustomed: testifying by these outward ceremonies and gestures, their inward humility, Christian resolution, and due acknowledgement, that the Lord jesus Christ the true and eternal Son of God, is the only Saviour of the world, in whom alone all the mercies, graces and promises of GOD to mankind for this life and the life to come are fully and wholly comprised. By which said care that all due reverence may be performed unto the Lord Jesus in every part of the Divine Service or public worship, the holy Church showeth her loyalty unto her husband her Lord and maker. And in the Homily concerning the right use of the Church the due reverence unto Christ in every part of his public worship is most fervently, many a time urged. For the Church his Spouse observed how many people's love unto the honouring of the Bridegroom was waxen cold, as Christ himself foretold, that in the latter times it would come to pass, and that iniquity towards him, aswell as towards man would among sundry abound, unto the l Mal. 3.9. robbing of him, in withholding from him the m Mat. 23.21. due reverence, which his Gospel and his * It is much memorable, what our late most gracious Sovereign, out of his highness great zeal for Christ's due eeverence in the public worship wrote in his sacred meditation on the Lords pray, That we are to prepare our reverence in the highest degree for to speak unto God; and not like some, to task homely with God, as our fellow; which some therefore love to sit jackefellowlike with Christ at the Lords table, as his brethren & comrades. In page 22. holy Church hath prescribed. Q. Rehearse somewhat more out of the Divine Service for our better understanding of Christ's Godhead, or his nature from all eternity. A. In the Athanasian Creed it is said. The Godhead of the Father and of the Son is all one, the glory equal the Majesty coeternal. Such as the Father is, such is the Son: He is uncreate, incomprehensible, eternal, Almighty, God and Lord. Q. What is it to believe in Jesus Christ? or when may one of the years of discretion be said to have the true faith in the Son of God? A. Whereas the Church in all her most sacred Homily of Faith doth declare, that in whomsoever of perfect natural age the true, lively, and Christian Faith is, there is in his soul not death but life stirring inwardly in the heart, and showing itself forth more and more by all good works, having withal increase of n Rom. 5.1. peace with GOD, and of o Acts 9.31. comfort in the holy Ghost; therefore when one from Christ's spirit and word beginneth to receive gladness (or good p Luke 4.18. tidings,) to have the breaches in his heart more and more healed, the bruises in his spirit or conscience bound up, and feeleth more and more liberty from his inward captivity under sin and Satan, and hath the eves of his understanding in somewise opened for to q Luke 3.6. and 2.30. see the salvation of the Lord, he hath then the r 1. Joh. 5.10. witness within himself, that he is endued with the Faith in JESUS CHRIST. Q. What is the third Article? A. Which was conceived by the holy Ghost, borne of the Virgin Mary. Q. Rehearse out of the Athanasian Creed that which may give light for our better understanding of the Incarnation of our Lord Jesus Christ. A. Our Lord JESUS CHRIST is God of the substance of the Father, begotten before the worlds: and Man of the substance of his mother borne in the world. Perfect God and perfect Man; of a reasonable soul, and humane flesh subsisting. s joh. 10.30. Equal to the Father as touching his Godhead, and t joh. 14.28. inferior to the Father touching his Manhood. Who although he be God and man; yet is he not two, but one Christ. One, not by conversion of the Godhead into flesh; but by taking of the Manhood into GOD. One altogether, not by confusion of substance; but by unity of person. For as the reasonable soul and flesh is one man: So God and man is one Christ. Q. Recite the Scripture expressing the holy Incarnation. A. The Angel said unto the Virgin Mary: u Luk. 1.31.33. Behold thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name JESUS. The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: Therefore also that holy thing which shall be borne of thee, shall be called the Son of GOD. Isaiah said: w Isa. 7.14. The Lord himself shall give you a sign; behold a Virgin shall conceive and bear a son, and shall call his name IMMANUEL, which is by interpretation, GOD with us. Q. Mention some saying of the Divine Service hereunto. A. In the Homily of repentance it is said: x Page 259. JESUS CHRIST, who being true and natural God, equal and of one substance with the Father, did at the time appointed, take upon him our frail nature, in the blessed Virgin's womb, and that of her undefiled substance, that so he might be a Mediator between God and us, and pacify his wrath. Q. Why is the Virgin Mary by name expressed? A. y In the shorter Catechism. That Christ may be known to be that true z Heb. 2.16. seed of Abraham and a Mitt. 1.1. David, of whom it was from GOD foretold and foreshowed by the Prophecies of the Prophets: Of the which Abraham and David the Virgin b Luke 1.27. & 2.4.32.69. Mary lineally descended. Q. In what honour doth the Scripture deliver, that we are to accounted the Virgin Mary? A. We are to say of her, that she was c Luke 1.28. The Church readeth it in the Gospel for the day of her Annunciation, Hail full of grace. highly favoured, that the Lord was with her, that she was the most blessed of women, and that blessed is the fruit of her womb, and that all generations are to call her blessed. Q. What further honour of her memorial doth the Church now retain? A. It d See chap. 43. requireth that the day of her Annunciation, and the day of her Purification be kept holy. Q. What signifieth the name Mary? A. Saint * See Martinius his Latin dictionary on the name Maria. Jerome saith, that it signifieth in the Syrian tongue, A Lady or Mistress. It is observed to signify according to its letters importance in the Hebrew, one teaching, etc. Q. What doth the Church teach us to mind concerning ourselves in her prayer for Christmas day? A. For to pray, That we being * joh. 1.13. with 1. joh. 4.7.8. born again, and made GOD'S children by adoption and grace, may daily be renewed by his holy spirit, through JESUS CHRIST our Lord. Saint Paul therefore saith, e Gal. 4.19. My little children, of whom I travail in birth again, until Christ be form in you. Whereby it is signified, that we are to labour for to have more and more such a mind and conversation as was in CHRIST. Whose virtuous conversation and godly life (saith an f The information of certain places of Scripture page 144. tome 2. homily) the Scripture so lively painteth and setteth forth before our eyes, that we beholding that pattern, might shape and frame our lives, as nigh as may be, agreeable to the perfection of the same. Q. What is the fourth article? A. Suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell. Q. What was Pontius Pilate? A. He was at that time g Luke 3.1. chief Judge in Jerusalem under the Emperor of Rome. Q. Why is the Roman governor, under whom Christ suffered, expressly named? A. h In the larger Catechism. First, the certain expressing of the persons and times bringeth credit to the matter. Secondly, the very thing itself declareth that Christ took our nature upon him at his due time, the very time limited and appointed by God, that is, when the i Gen. 49.10. sceptre was transferred from the issue of Juda, to the Romans, and to foreign Kings, that held the kingdom of sufferance under the Roman Empire. Moreover, it had been long before foreshowed by God, that Christ should be delivered to the Gentiles, k Dan. 9.46. Luke 2.1. and 18.31.32.33. to execution, and should suffer death by the Judge's sentence. Q. What did Christ suffer under Pontius Pilate? A. He being falsely and maliciously l In the shorter Catechism. See Mat. 26. & 27. Mar. 14. & 15. John 18. and 19 Chapters. accused by the Jews, suffered under him a condemnation unto death. He was buffeted, scourged, crowned with thorns, and clothed in purple; and otherwise abused, both most cruelly and spitefully: and finally, with his cross laid on his neck, he was haled out of the City, into the place named Calvarie, where between two thiefs, they villainously nailed him upon the cross: upon the which being extremely tormented, he suffered most painful and shameful death, sustaining withal torments of mind more cruel than any bodily death. Q. Recite out of the Service some expressing of Christ's suffering. A. In the homily of the Passion it is said, m The second part, pag. 184. Call to mind, O sinful creature, and set before thine eyes Christ crucified. Think thou seest his body stretched out in length upon the cross, his head crowned with sharp thorns, and his hands and his feet pierced with nails, his heart opened with a long spear, his flesh rend and torn with whips, his brows sweeting water and blood. Think thou hearest him now crying in an intolerable agony to his Father, My God, my God, why hast thou forsaken me? Q. Was not GOD a mover of the Jews for to use his Son thus, seeing he by his Prophets foretold, that Christ should suffer such things? A. Though God foretold by David, that one of Christ's own company would betray him; yet he moved not Judas Iscariot thereunto; it was the Devil being n joh. 13.27. entered into him, which evil spirit o Eph. 2.2. ruling in the other children of disobedience moved them unto such wickedness as they committed. Q. How is that saying to be understood, p Act. 2.23. Him being delivered by the determinate counsel and * This Scripture is wrested by some for to teach adoctrine contrary to the express delivery of all holy Scripture, and of the divine Service. foreknowledge of God, ye have taken, and by wicked hands have crucified and slain? A. The words only declare, that God's determinate counsel and foreknowledge was, that CHRIST should in his manhood be left in the hands of the disobedient Jews; for he was to be a sacrifice for the sins of the q 1. Joh. 2.2. whole world. But yet those persons which did crucify him, did it with wicked hands and hearts, as Peter in the same r Act. 2.23. verse signifieth. God also left the bodies of many of his Prophets and Apostles in the hands of wicked ones: Yea, and saith Saint Paul, Unto you it is given in the behalf of Christ, not only to believe in him, but also to s Phil. 1.29. suffer for his sake: and yet those which tortured them, are said to have done t Mat. 23.33.34.35. wickedly therein, and the casting of them into prison is said to be the work of the u Rev. 2.10. Devil. Wherhfore though Christ was not delivered into his enemy's hands without his Father's determinate counsel, foreknowledge, and sufferance; yet the delivering of him by Judas Iscariot into the Jews hands, was very great sin. And this doth Christ himself testify, when as Pilate said unto him, Knowest thou not, that I have power to crucify thee, and I have power to release thee? Jesus answered and said, Thou couldst have no power at all against me, except it were given thee from above: therefore he that w joh. 19.11. delivered me unto thee, hath the greater sin. Q. How is that other like place to be understood, x Act. 4.27.28. Of a truth against the holy child JESUS, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, & the people of Israel were gathered together, for to do what soever thy hand & thy counsel determined afore to be done? A. God had foretold by his Prophets, that such and such things would befall his Son JESUS, and that he should y Luke 24.26. undergo them all. Also when the time of his suffering came, God so ruled the rage of his enemies, that they acted on Christ not whatsoever their malicious minds could have desired, but what he had determined afore, to suffer that he should endure. The Jews afore sought to z Luk. 4.29.30. mischief him, but it was not suffered them. Also when Christ hung on the cross, the soldiers broke the thiefs legs, but not a bone of jesus: and Saint john saith, it was so, that the Scripture should be fulfilled, saying, a joh. 19.33.36 A bone of him shall not be broken. And CHRIST'S body (being by his enemies accounted to have been b Mat. 27.64.65.66. kept fast) was not so long in the power of the watch, as they intended to have kept it. Of all the evils therefore, which were then wrought upon and against JESUS, there proceeded not any one of them from GOD (though he * The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Acts 4.28. translated determined hath in it naturally the importance of limiting. See Scapula, etc. limited them as they were in the committing) but they proceeded only from the devil, as CHRIST himself expressly witnessed, saying, c Luke 22.53. When I was daily with you in the Temple, ye stretched forth no hands against me: but this is your hour and the power of darkness. Q. Explain the word Crucified. A. Christ was fastened to a cross, they nailed him through hands and feet unto it, and hanged him upon the same between two thiefs, until hewas dead. Q. Where was CHRIST buried? A. Saint Luke saith, d Luke 23.50. ●1. 52.53. There was a man named joseph, a Counsellor, and he was a good man, and a just. The same had not consented to the counsel and deed of them; he was of Arimathen a City of the Jews, who also himself waited for the kingdom of GOD. This man went unto Pilate and begged the body of jesus. And he took it down, and wrapped in linen, and laid it in a sepulchre, that was hewn in stone, wherein never man before was laid. Q. Why is it added, That he was buried? A. e In the shorter Catechism. His dead body was laid in grave, that his f Mat. 12.40. and 27.60. 1 Cor. 15.4. death should be more evident, and that all men might certainly know it. For if he by and by had revived, many would have brought his death in debate and question, and made it doubtful. Q. Afore we pass to the last part of this article, rehearse some Scripture testifying of Christ's sufferings in his soul. A. Isalah saith, g Isa. 53.12. He poured out his soul unto death, his h Verse 10. soul was made an offering for sin, the LORD hath i Verse 6. laid on him the iniquity of us all. The Evangelists writ that he said, k Mat. 26.38. My soul is exceeding sorrowful even unto death: that being in an l Luke 22 44. agony, he prayed most earnestly, and his sweat was as it were great drops of blood, falling down to the ground. And being on the cross, not long afore he gave up the ghost, he m Mat. 27.46. cried with a loud voice, saying, My God, my God, why hast thou forsaken me? Q. Recite now some delivery concerning Christ's sufferings, as it is in the Church writings. A. In her larger Catechism it is said, CHRIST suffered not only a common death in sight of men, but also was touched with the * For the more perfect understanding of the word Hell, it may be noted, that sometimes it signifieth a certain dark and woeful spiritual estate of the soul, in the body in this present life, out of which by Christ, God's people do become delivered, like as by Christ they are preserved from the hell of the damned: and the said hell in this world is as it were a certain likeness in some manner and measure of the unexprestable doleful hell in the world to come. The Church saith in the homily of the Nativity & of the passion, that Adam in stead of the citizen of heaven was become the bondslave of hell and a firebrand of hell. In the Homily for the resurrection and pag. 192. it is said, Christ passed through death and hell, to the intent to put us in good hope, that by his strength we shall do the same. In the larger Catechism on the tenth article it is said, Faith lifteth up the mind from hell itself unto life. Whereas in Rev. 1.18. it is said, that Christ hath the keys of hell and death, Is it not meant of his letting of people's minds forth of the first death of sinfulness, and so out of the spiritual or first hell of ignorance, horror, and unrest fullness in the conscience? Consider also the signification of the word hell in Prov. 9.18. horror of eternal death: he fought and wrestled as it were hand to hand with the whole army of hell: before the Judgement seat of GOD he put himself under the heavy judgement and grievous severity of God's punishment: he was driven into most hard distress: he for us suffered and went through horrible fears, and most bitter griefs of mind, to satisfy GOD'S just judgement in all things, and to appease his wrath. For to sinners, whose person CHRIST did here bear, not only the sorrows and pains of present death are due, but also of death to come and everlasting. So when he did take upon him and bear both the guiltiness and just Judgement of Mankind, which was undone and already condemned, he was tormented with so great trouble and sorrow of mind, that he cried out, My God, My God, why hast thou forsaken me? He suffered all these things without any sin, much less did any desperation possess his soul. For he never ceased in the mean time to trust in his Father, and to have good hope of his safety. And being beset round about with fear, he was never dismayed or overwhelmed with sorrow. And wrestling with the whole power of hell, he subdued and n Rev. 3.21. overcame all the force that stood against him, and all the furious and violent assaults. Q. Now rehearse how the Church hath delivered her understanding of CHRIST'S descent into hell. A. It is said in her larger Catechism: That as Christ in his body descended into the bowels of the earth, so in his soul severed from his body he descended into * The Church signifieth, that the hell wherein the departed damned souls are, is under the earth, in her largest catechism on the article of Christ's ascension, saying. That at the name of Jesus every knce should bow both of things in heaven, earth, and hell. See Phil. 2.10. hell: and that therewith also the virtue and efficacy of his death, so pierced through to the o 1 Pet. 3.19. dead, and to very hell itself, that both the souls of the unbelieving felt their most painful and just damnation for p joh. 8.24. infidelity, and Satan himself the q 1. Cor. 15.55. Heb. 2.14.15. prince of hell, felt that all the power of his tyranny and darkness was weakened, vanquished, and fallen to ruin. On the other side, the r Rom. 14.9. Col. 1.20. dead which while they lived, believed in CHRIST, understood that the work of their Redemption was now finished, and understood and perceived the effect and strength thereof with most sweet and assured comfort. It is said in the Creed in meeter set after the singing Psalms: His soul did after this descend, into the lower parts; a dread unto the wicked spirits; but joy to faithful hearts. Q. Show some Scriptures declaring that Christ's soul was in hell. A. David speaking of Christ's soul, saith: s Psal. 16.10. Thou wilt not leave my soul in hell. And Saint t Act. 2.27.31. Peter twice mentioneth it in his Sermon. Yea the word death in that u 24. verse, where our translation is Having loosed the pains of death, is in some Greek copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hell. In the vulgar Latin Bible it is also Inferni of hell: so in the Syriac edition it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hell, which is said to be written by S. * So Alstedius relateth in his Encyclopaedia, printed anno 1630. and page 167. Mark. In the ancient Arabic translation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hell. Again the Prophet David saith: w Psal. 86.13. Thou hast delivered my soul from the lowest (or neithermost) hell. And the most ancient Father x In his 5. book against heresies and the thirty first chap. Irenaus understandeth, that David there also meant CHRIST'S soul. It is the express affirmation of other ancient Fathers, that CHRIST in his soul descended into hell, as of Tertullian, Hierome, etc. And Saint y In his ninety ninth epistle unto Evodius. Augustine saith: Who unless an infidel (or an unbeliever) will deny that CHRIST was in Hell? Q. Having now heard, what Christ for his part hath suffered for the salvation of z 1. joh. 2.2. universat mankind, that (as the Divine Service saith) he by his own oblation of himself once offered, hath made a full, perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world; let us now consider what we for our parts are by Christ in his holy Gospel required to do, under pain of a The Athanas. Creed in the Divine Service so speaketh, signifying that salvation is upon condition, and not to any one of ripe age absolutely orunconditionably. perishing everlastingly. A. Whereas we are taught to pray: b In the collect for Innoc. day. Mortify and kill all vices in us, that in our conversation, our life may express thy faith, which with our tongues we do confess; It is given unto us for to understand; that the Christian faith doth not consist in a bore believing of the story of Christ's actions and sufferings, but it hath accompanying it an unfeigned striving to imitate Christ in such manner as his Gospel hath prescribed. Most divinely therefore the holy Apostolical Church of England in a certain Homily signifieth, That for every one of us in particular to receive part of the general pardon, which is to be preached openly in Christ's name to all the nations of the world, there is required condition to be observed by us. The Church saith: Under this condition doth God forgive us, if we forgive other. c In the Homily for good Friday, the first part, page 179. See chap. 26. And God is also to be obeyed, which commandeth us to forgive, if we will have any part of the pardon, which our Saviour Christ purchased once of God the Father, by shedding of his precious Blood. Furthermore Saint Paul saith to the Romans, That d Rom. 1.5. and 16.26. obedience is to be unto the faith. And Saint Luke declareth many Priests of the Jews to become converted, when they became e Acts 6.7. obedient to the Faith. Q. Seeing then that Christ is the propitiation for the sins of the whole world, what is our duty to * This doctrine of holy Church that by Christ's death is purchased a general pardon, is of great consolation and for daily meditation. believe herewithal? A. The Church saith, both in her larger and shorter Catechism: Christ's suffering & death is not only a medicine of our miseries, but also an * This point of Divinity the spirits of disobedience will not take notice of, though the Apostolical Church of England doth declare it to be necessarily learned, as now along following it is manifested. example for us to follow: We aught after this example to be obedient unto the will of God our heavenly Father, and patiently to take all injuries at man's hands, and to crucify the wicked lusts of the flesh, and to be as dead and buried unto sin. And if we be once dead & buried to sin, how shall we hereafter live in the same? In the book of common prayer, and of Homilies the doctrine of our imitating Christ's sufferings is often mentioned, and urged as a matter necessary for our learning and observation. Saint Paul saith: f Rom. 8.17. If we be children than are we heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together. He saith unto Timothy; g 2. Tim. 2.11.12. It is a faithful saying: For if we be dead with him, we shall also live with him. If we suffer we shall also reign with him. And therefore he said concerning himself: h Phil. 3.10. That he laboured to know Christ, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death. Saint Peter saith: i 1. Pet. 2.21. Christ also suffered for us, leaving us an example to follow his steps. And again he saith: k 1. Pet. 4.1. Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin: that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. Q. Express the required imitation in some more particular manner, How are we to imitate Christ's crucifying? A. Saint Paul saith: l Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts. He said of himself: m and 2.20. I am crucified with Christ. Nevertheless, I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. We are taught to pray, n In the Baptism Service. That we may crucify the old man. Q. How are we to imitate Christ's death? A. The Church declareth where she saith: o In the end of the said service. We are always to remember that Baptism doth represent unto us our profession, which is, to follow the example of our Saviour Christ, and to be made like unto him, that as he died, and rose again for us, so should we that are baptised, die from sin, and rise again unto righteousness, continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living. Q. How are we to imitate Christ's burial? A. It is signified, where we are taught to pray: p In the Baptism Service. That the baptised party being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucisie the old man, & utter abolish the whole body of sin. The Homily of Resurrection saith: q Page 194. Polanus in his Syntagma lib. 6. cap. 37. saith Spirituali mortificatiori conjuncta est spiritualis sepultura, quae est continuus mortificationis progressus. Saint Paul exhorteth us saying: As we be buried with Christ by our Baptism into death, so let us daily die to sin, mortifying and killing the evil desires and motions thereof. Q. Is Christ's descent into hell to be imitated of us in any manner? A. Saint Paul signifieth, r Eph. 6.12. See hereunto what afore is observed and set in the margin unto the answer next afore the exposition on Christ's descent into hell. That we are not onenly to wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high (or s So terdeth the margin, heavenly) places: & therefore to take unto us the whole armour of God, that we may be able to withstand in the evil day: & having done (or t So in the margin. overcome) all, to stand, yea to stand so armed, as he to the Ephesians hath prescribed. And whereas the Church doth teach us to pray for every party to be baptised, u In the Baptism Service. Grant that he may have power and strength to have victory, and to triumph against the devil, the world, and the flesh, we are thereby informed, that by the help of Christ there may be attained at length in this life some measure of ability so to triumph. Saint Paul told to the Romans, w Rom. 16.20. So in the most sacred Litany it is said, And finally to beaten down Satan under our feet. See 1. joh. 5.18. That the God of peace would shortly bruise Satan under their feet. And that in our descending (or entering) into such a warfare against all invisible spiritual enemies, by the help of God's holy spirit we may at length have some conquest, the Church in a certain Homily declareth, saying: x In the end of the first part of the Homily against the fear of death, page 62. the 1. tome. If we have Christ, then have we with him, and by him, all good things whatsoever we can in our hearts wish or desire, as * A very memorable sentence is, 1. Cor. 15.57.58. victory over death, sin, and hell: We have the favour of God, peace with him, holiness, wisdom, justice, power, life and redemption; we have by him perpetual health, wealth, joy, and bliss everlasting. See Master Hierons, second Tome, and page 31. and in his Help unto devotion, the prayer to be said at the point of death. Q. What is the fift Article? A. The third day he rose again from the dead. Q. How on the third day? A. As on good Friday he suffered death, So on Easterday he rose again. Q. By what power came this his Resurrection to pass? A. By the power of the Eternal Spirit, as it is written: z Rom. 8.11. and 1.4. 1. Pet. 3.18. If the spirit of him that raised up JESUS from the dead, devil in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you. Q. Why did CHRIST then rise again? A. It is written, a Rom. 4.25. That he was delivered for our offences, and raised for our justification. Saint Peter saith: b 1. Pet. 1.3. God hath begotten us to a lively hope, by the Resurrection of CHRIST once from the dead, to enjoy an inheritance immortal, etc. Also he rose again, that the c 1. Cor. 15.4. Ps. 16.10. prophecies might be fulfilled, which told before, that neither his body should be touched with corruption, nor his soul be left in hell. Q. Rehearse some saying of the Church concerning the use; which we are to make concerning Christ's Resurrection. A. It is said in a certain Homily: d In the end of the Homily of the Resurrect. If we apply our faith to the virtue thereof in our life, and conform us to the example and signification meant thereby, we shall be sure to rise hereafter unto everlasting glory. S. Paul saith: e Rom. 6.4.5. We are buried with him by baptism into death, that like as CHRIST was raised up from the dead by the glory of the Father; even so we also should walk in newness of life. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his Resurrection. And to the Colossians he saith: f Col. 3.1.2. If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God: set your affections on things above, not on things upon the earth. Wherhfore the Church saith in her larger Catechism: If we be risen again with Christ, if by assured faith and steadfast hope we be conversant with him in heaven, than aught we from henceforth to bend all our cares & thoughts upon heavenly, divine, and eternal things, not earthly, worldly, and transitory. And as we have heretofore borne the image of the earthly man, we aught from henceforth to put on the g 1. Cor. 15.49. image of the * This and all other the Church-her high divine deliveries we should learn and always remember. heavenly man, quietly and patiently bearing, after his example, all sorrows and wrongs, and following and expressing his other divine virtues so fare as mortal men be able. Q. How long did Christ remain upon the earth after that he rose again? A. It is said, h In the Homily of the Resur, pag. 190. That it pleased our Saviour not straightway to withdraw himself from the bodily presence and sight of his disciples, but he chose out forty days, wherein he would declare unto them, by manifold and most strong arguments and tokens, that he had conquered death, and that he was also truly risen again to life. Q. What is the sixth Article? A. He ascended into heaven, and sitteth at the right hand of God the Father Almighty. Q. On what day did Christ ascend into heaven? A. On the i Acts 1.3. fortieth day after his Resurrection, the which is called Ascension day, or commonly Holy Thursday. Q. In what manner did he ascend? A. k Act. 1.9.10.11. He was taken up, and a cloud received him out of his Apostles sight, Angels being present with their service unto him. Q. Why did he ascend into heaven? A. It is said: l In the Homily of the Resur, That he ascended up to his father into the heavens, there to receive the m joh. 17.5. 1. Pet. 3.22. glory of his most triumphant conquest and victory: also to n So in the preface to be read on Ascension day. joh. 14.3. prepare a place for us, that where he is, thither might we also ascend, and reign with him in glory: o Eph. 4.10. also that he might fill (or fulfil) all things. Q. What use are we to make of his ascending? A. The use is signified unto us in the collect for Ascension day, and also in the Collect for the Sunday after, where we are taught to pray: Grant that we may in heart and mind ascend into heaven, and with him continually devil: therefore also to pray; O God, leave uc net comfortless, but sand to us thy holy Ghost to comfort us, and to exalt us unto the same place. Saint Paul being on earth said, q Phil. 3.20. that his conversation was in heaven: So we are to lift up our hearts unto the Lord, that we may receive of his spiritual gifts, which he being ascended now on high, doth r Eph. 4.8. give unto men. Q What is meant by the words, He sitteth at the right hand of God the Father Almighty? May we suppose and imagine that God hath the shape or form of a man? A. * In the larger Catechism. No. But because we speak of God among men, we do in some sort after the manner of men, express thereby how CHRIST hath received the Kingdom given him of his Father. For s 1. King. 2.19. Ps. 110.1. Matt. 20.21. Kings use to set them on their right hands to whom they vouchsafe to do highest honour, and make Lieutenants of their dominion. Therefore in the words is meant, that God the Father made t Eph. 1.20.21.22 23. and 5.23. CHRIST his Son the head of the Church, and that by him his pleasure is to preserve them that be his, and to govern all things u Col. 1.17. universally. He hath exalted him to the highest height, and given him a name, that is above all names, that at the Name of JESUS every w Phil. 2.9.10. knee should bow, both of things in heaven, earth and x So speaketh the Church in the end of the answer next afore. Sundry of the ancient fathers have delivered, that hell is under the earth. hell. p So in the margin. Q. What is the seventh article? A. From thence shall he come to judge the quick and the dead. Q. From whence is it meant that CHRIST shall so come? A. From out of heaven, from the right hand of God the Father Almighty. The Scripture saith, y 1. Thes. 4.16.17. The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of GOD; and the dead in Christ shall rise first. Than we which are alive and remain, shall be caught up together with them in the clouds, to meet the LORD in the air, and so shall we ever be with the LORD. The Church saith, z In the Rogation Homily, page 229. 2. Cor. 5.10.11. Act. 10.42. See Chap. 31. By CHRIST hath Almighty GOD decreed to dissolve the world, to call all before him, to judge both the living and the dead; and finally by him shall he condemn the wicked to eternal fire in hell, and give the good eternal life, and set them assuredly in presence with him in heaven for evermore. Q. Is there any other judging of mankind by CHRIST JESUS? A. Yea, he judgeth every soul so soon as it is gone out of the body, as he himself concerning a Luke 16.22.23.25. Dives and Lazarus declareth. The divine Service saith, * In the Visitation Service. That after this life, there is an account to be given unto the righteous judge, of whom all must be judged without respect of persons. Saint Paul saith, b Heb. 9.27. After death is a judgement. And whereas the holy Scripture and the divine Service do many times declare, that CHRIST will pronounce judgement upon every one of mankind, without c See the Scriptures quoted in the margin of Wisd. 6 7. respect of persons according to their d See the Scriptures quoted unto Ps. 62.12. works done here in their bodies, doth not the doctrine of Absolute Reprobation, viz. That GOD hath from all eternity, irrevocably, irresistibly, and unchangeably decreed and ordained some to be damned everlastingly, to whom (as they say) he offereth not his grace as he doth unto others, but doth withhold from such his Spirits calling on them; doth not the said doctrine directly cross Christ's righteous and e See the end of the Athanasian Creed, and Chap. 31. unpartial judging of all mankind? How can he equally and in an even manner judge every soul according to his f Rom. 2.6.7.8 9.10.11. deeds; if he hath not g Ps. 33.13.14.15. Wisd. 6 7. fashioned every heart alike, and created all with a h Rev. 3.20. Heb. 3.6.7.8.15 Prov. 1.23 24. etc. power to hear the voice of his preventing grace when it calleth, and to i Ps. 24.6.7. Rev. 3.20. Sir. 15.14.15.16.17. Jer. 21.8. 2. Cor. 6.1. Judas 4. See the translation thereof in the Epistle for Simon and judes' day. open the door of their hearts, when he by his spirit knocketh thereon? The whole k Ezech. 18.23.25.29.30.26.27. eighteenth Chapter of Ezechiel is by the wisdom of GOD of purpose made for to root out such an opinion out of the mind of Mankind, which was in hatching in those times. And so the whole Homily of falling from God is by the divine wisdom of the Church made for to keep forth of our minds such an opinion of Jesus Christ the righteous Judge eternal. What can be possibly said more plainly, than doth the Lord there by Ezechiel? O house of Israel, are not my ways equal? I judge you every one according to his ways. See Ezech. 18. the whole. It is not possible to utter unto the full, into what a slumber, sleep, yea death in sinfulness the said doctrine of * So the most greatly learned Doctor in our Church, Master Thomas Jackson in his 18. Chap. of the first part of God's essence and attributes delivereth. Read most diligently from Cap. 14. to that Books end. The ●a●ty may there understand much. Absolute Reprobation hath brought the world, wheresoever it hath been received for a truth. But wheresoever the Catholic doctrine in that point is believed, as it is delivered in the book of common prayer, there people fearing Christ's dreadful and unpartial judgement do betake themselves not to receive GOD'S grace in vain, but as the Gospel commandeth, for to work out their own salvation with fear and trembling by a true and lively faith in Christ Jesus. Q. Doth Christ in no manner judge people in this life? A. Many Scriptures do express that he judgeth in some manner both bodies and souls now in this world. David saith, l Ps. 62.12. Thou rendrest to every man according to his works. Saint Peter saith, m 1. Pet. 1.17. If ye call on a Father, who without respect of persons judgeth every one according to his works, pass the time of your sojourning here in fear. David saith, n Psal. 82.1. GOD standeth in the congregation of the mighty, he judgeth among the Gods. He saith concerning the disobedient Jews, God gave them their request, but o Psal. 106.15. sent leanness into their soul. Doth not Saint john foretell CHRIST'S p Rev. 19.2. judging the great whore, in this life? Are not Judgements q See all Deut. 28. Leu. 26. Joh. 5.22.23. Mat. 28.18. temporal on body and soul in this life denounced to come down upon people of disobedience, in all places of the holy Bible? Had not r 1 Sam. 28.6.15.16. Saul, s Mat. 27.4.5. judas, and the like, whiles they here lived, some t Isa. 66.24. The Hebrew word there rendered have transgressed, is transgressing, and it importeth wilfully, see Heb. 10.26. See Cap. 97. & pag 380. See in Rider's Dictionary on Conscientia. taste of their eternal judgement? Doth not God's spirit bear u Rom. 8.16.15 witness with obedient spirits, whereby they can call, Abba, Father? And doth not the holy Spirit still show itself grieved, when as contrary to the light of it in the conscience, some will sin by false swearing and the like horrible abominations, in that it smiteth the spirit of man and woman, w Prov. 18.14. woundeth the conscience, sendeth x Act 2.37. See Chap. 1. of Divinity. & Ro. 2.15.16. pricks into the heart, and remorses into the mind? David saith, y Psal. 7.11. God judgeth the righteous, and God is angry with the wicked every day. z Psal. 19.6. The Lord is known by the judgement which he executeth: the wicked is snared in the work of his own hands. a A meditation always (as some do interpret.) Higgaion. b A meditation always (as some do interpret.) Selah. Q. What is the eighth article? A. I believe in the holy Ghost. Q. What is the holy Ghost? A. The Church thus declareth, c In the homily for whitsunday pag. 207. 208. The holy Ghost is a spiritual and divine substance, the third person in the Deity, distinct from the Father and the Son, and yet proceeding from them both. As for his proper nature and substance, it is altogether one with God the Father, and God the Son, that is to say, spiritual, eternal, uncreated, incomprehensible, almighty; to be short, he is even God and Lord everlasting. In the sacred d Called Veni Creator. See chap. 5. song to be sung at Ordering of Priests, it is said, Thou art the very comforter in all woe and distress, The heavenly gift of God most high, which no tongue can express. The fountain and the lively spring, of joy celestial, The fire so bright, the love so clear, and unction spiritual. In the Nicene Creed he is also called the LORD and giver of life, who with the Father and the Son together is worshipped and glorified, who spoke by the Prophets. Most memorably hereunto is it said in the Rogation Homily, e Page 230. Let us with so good heart pray, as the wise man did, and we shall not fail but to have the assistance of the holy Ghost. For f Sap. 6.12. etc. he is soon seen of them that love him, he will be found of them that seek him: for very liberal and gentle is the spirit of wisdom. In his power we shall have * All these operations of the holy Ghost, which are here by the divine wisdom of the Church reckoned up, are greatly memorable. sufficient ability to know our duty to GOD, in him we shall be comforted and couraged to walk in our duty, in him we shall be meet vessels to receive the grace of Almighty GOD: for it is he that purgeth and purifieth the mind by his secret working. And he only is present every where by his invisible power, and containeth all things in his dominion. He lighteneth the heart to conceive worthy thoughts of Almighty GOD, he sitteth in the tongue of man for to stir him to speak unto his honour; no language is hid from him, for he hath the knowledge of all speech, he only ministereth spiritual strength to the powers of our soul and body. A great part of the Homily for Whitsunday openeth the mystery of the holy Ghost. And because it is the eighth article of the Christian faith to believe in the holy Ghost, so great a matter in the Christian Religion, therefore in the godly prayer for g This divine prayer is set among the godly prayers after the reading Psalms of the common prayer bound unto the smaller Bibles. Sunday we are taught to say, O Almighty and merciful Lord, which givest unto thy elect people the holy Ghost as a sure h 2 Cor. 1.22. Eph. 1.13.14. pledge of thy heavenly Kingdom: grant unto us, Lord, thy holy Spirit, that he may bear witness with our spirit, that we be thy children, and heirs of thy Kingdom; and that by the operation of this spirit, we may kill all carnal lusts, unlawful pleasures, concupiscences, and evil affections contrary unto thy will, by our Saviour and Lord jesus Christ. Q. What is it to believe in the holy Ghost? A. Not only to believe that there is an holy Ghost ( i Act. 19.2. which thing also * Many in these days will take no notice of what the church saith, when a Bishop is consecrated, and a Priest is Ordered, the which is expressed in the divine Service then to be read. some consider not on) but also to expect the coming of it into our hearts, from the Father's sending in CHRIST'S name. And therefore it is to be k The Church therefore hath 2 divine songs unto the singing Psalms, wherein prayer is for the receiving the holy Ghost. joh. 14.26. & 15.26. & 16.13. prayed for, yea and to be prayed unto, and to be worshipped as God eternal, coequal with the Father and the Son, and faith, and hope, and l So saith the Church in both her Catechisms on this article, and delivereth sundry more considerations about the working of the holy Ghost in us. confidence is also to be had in him the Lord Almighty. Q. What is the ninth article? A. The holy Catholic Church, the communion of Saints. Q. How is the visible Church of CHRIST described? A. m So saith the Church's article thereof. It is said to be a congregation of faithful men, in the which the pure word of God is preached, and the Sacraments be duly ministered, according to Christ's ordinance, in all those things that of necessity are requisite to the same. Q. Why is the Church called holy? A. It is said, n In each catechism. 1. Pet. 1.15.16. That by this mark it may be discerned from the wicked company of the ungodly. Q. What is the meaning of Church Catholic? A. It is said in the larger Catechism thus, It is as much as if I called it universal: for this company or assembly of the godly is not penned up in any certain place or time, but it containeth and compriseth the universal number of the faithful, that have lived and shall live in all places and ages since the beginning of the world, that there may be o Eph. 4.4.5.6. one body of the Church, as there is one CHRIST, the only head of the body. For whereas the Jews claimed and challenged to themselves the Church of God as peculiar and by lineal right due to their nation, and said that it was theirs, and held it to be only theirs: the Christian faith professeth that a great number and infinite multitude of godly persons, gathered together out of all countries of the world, out of all parts of all nations every where, and all ages of all times, by the strength and power of his holy word and voice, and by the divine motion of his heavenly Spirit, is by God incorporated into this Church as into his own city, which all agreeing together in one true faith, one mind and voice, may be in all things obedient to Christ their only King, as members to their p Eph. 4.15.16. head. Q. What meaneth the Communion of Saints? A. It is said also in the larger Catechism, Whereas God hath as well in all coasts and countries, as in all times and ages, them that worship him purely and sincerely, all they, though they be severed and sundered by diverse and fare distant times and places, in what nation soever, or in what land soever they be, are yet members most nearly q Psal. 122.3. Col. 2.19. conjoined and knit together of one and of the self same body whereof CHRIST is the head. Such is the r 2. Cor. 13.14. and 1. Joh. 1.3. communion that the godly have with God and among themselves. For they are most nearly knit together in community of spirit, of faith, of sacraments, of prayers, of forgiveness of sins, of eternal felicity, and finally, of all the benefits that God giveth to his Church through CHRIST. Yea they are so joined together with most straight bonds of concord and love, they have so all one mind, that the s 1. Cor. 12.26. profit of any one and of them all is all one, and to this endeavour they do most t Phil. 2.4.20.21. Rom. 12.5. bond themselves, how they may with interchange of beneficial doings with counsel and help, further each other, in all things, and specially to attaining of that blessed and eternal life. But because this communion of Saints cannot be perceived by our senses, nor by any natural kind of knowledge or force of understanding, as other civil communities and fellowships of men may be, therefore it is here rightly placed among these things that lie in belief. Q. Hath not the Church here on earth any manner of Communion with the Saints in heaven? A. Yea, they have such as is testified in the holy Scriptures. The Divine Service in the Collect for the day of Saint Michael and all Angels, signifieth, u Ps. 34.7. and 91.11.12. Dan. 12.1. Eph. 3.10. That they which always do God service in heaven, do by his appointment succour and defend us here on earth. Also the Church in her proper preface to be read on all the high Feast days of the year, having mentioned the great mercies of God towards all mankind through JESUS CHRIST, concludeth, saying: w Heb. 12.22.23.24. Therefore with Angels and archangels, and with all the company of heaven, we laud and magnify thy glorious name, etc. Q. What is the tenth Article? A. The Forgiveness of sins. Q. Why is there by and by after the Church made mention of the forgiveness of sin? A. In the larger Catechism it is said: First, because the x Mat. 16.19. and 18.18.19. Luke 24.47. joh. 20.23. keys, wherewith heaven is to be shut and opened, that is, that power of binding and losing, of reserving and forgiving sins, which standeth in the ministry of the word of God, is by Christ given and committed to the * The Atheists and libertines of these days have this sacred doctrine in great derision. See chap. 63. of the Christian Divinity. Church, and properly belongeth unto the Church. Secondly, because no man obtaineth forgiveness of sins, that is not a true y joh. 15.4.6. Eph. 5.23. Matt. 24.13. member of the body of CHRIST, that is, such a one as doth not earnestly, godlily, holily, yea and continuingly, and to the end, embrace and maintain the common fellowship of the Church. Q. Is there then no hope of salvation out of the Church? A. The said Catechism saith: Out of it can be nothing but damnation, death and destruction. For what hope of life can remain to the members, when they are pulled asunder and cut off from the head and body? They therefore that seditiously stir up discord in the Church of GOD, and make division and z Rom. 2. ●. and 16.17. Gal. 5.20.21. Tit. 3.10.11. See the 1. part of the Homily against contention. See chap. 91. strife in it, and trouble it with sects, have all hope of safety by forgiveness of sins cut off from them, till they be reconciled and return to agreement and favour with the Church. Q. What is meant by the word forgiveness? A. It also saith: That the faithful do obtain at God's hand discharge of their fault, and pardon of their offence: For GOD for a Ps. 32.1.2. Act. 13.38.39. Eph. 1.7. Col. 4.32. 1. joh. 2.12. CHRIST'S sake freely forgiveth them their sins, and rescueth and delivereth them from judgement and damnation, and from punishments just and due for their ill doing. Q. Is there nothing at all to be done on our behalf, that we may obtain forgiveness of sins? A. The Church saith: Although among men, the fault once granted, it is hard to obtain forgiveness of him that aught to be the punisher of offences, yet even they that are strangers to our religion, have not been ignorant, that confession is a certain remedy to him that hath done amiss. The Lord promiseth that he will pardon sinners if they b jer. 18.8. Acts 3.19.20. Isa. 55.7. repent, if they amend & turn their hearts from their naughty lives unto him. Q. Though to treat of repentance be proper, where it is mentioned in the most sacred Catechism, yet because here it hath been spoken of, and it is the condition which we are required to keep and perform, if we should have of God through CHRIST pardon for our sins, it is profitable now to have it explained. Recite therefore, what saith the Church of it unto this Article? A. It saith, That it hath two chief parts, The mortifying of the old man or the flesh: and the quickening of the new man or the spirit. The mortifying of the old man is unfeigned and sincere acknowledging and c Ps. 51.3.4.17. Prov. 28.13. 2 Cor. 7.10.11. 1. joh. 1.9. confession of sin, and therewith a shame and sorrow of mind, with the feeling whereof the person is sore grieved, for that he hath swarved from righteousness, and not been obedient to the will of GOD. For every man aught, in d Ezec. 36.31. Luke 15.18. and 23.41. remembering the sins of his life passed, wholly to mislike himself, to be angry with himself, and to be a severe judge of his own faults, and to give sentence and pronounce e 1. Cor. 11.31. judgement of himself, to the intent he abide not the grievous judgement of God in his wrath. This sorrow some have called contrition, whereunto are joined in nearness and nature an earnest hatred of sin, and a love and desire of righteousness lost. Q. But the conscience of heinous offences, and the force of repentance may be so great, that the mind of man of each side compassed with fear may be possessed with despair of salvation. A. The answer of the Church is: That is f Gen. 4.13. Matt. 27.3.4. true, unless God do bring g 2. Cor. 2.7. comfort to the greatness of sorrow. But to the godly there remaineth yet one other part of repentance, which is called h Eph. 4.23.24. renewing of the spirit, or quickening of the new man, That is, i Gal. 3.23.25. When faith cometh and k Luke 4.18. Act. 2.41.46. and 16.34. refresheth and lifteth up the mind, so troubled, assuageth sorrow, and comforteth the person, and doth revoke and raise him up again from desperation, to hope of obtaining pardon of God through CHRIST, and from the l Ps. 116.3.4.6.7.8.10. gate of death, yea from hell itself unto life. And this it that we profess, that we believe the forgiveness of sins? Q. What is the eleventh Article? A. The Resurrection of the body. Q. When shall that be? A. In the Athanasian Creed it is said: That at m Matt. 25.31.32.33.46. Rom. 14.10.12.11. joh. 5.28.29. CHRITS coming all men shall rise again with their bodies, and shall give account for their own works. And they that have done good, shall go into life everlasting: and they that have done evil into everlasting fire. Q. In what sort shall the body of every Saint be raised up? A. It is signified in the Scripture set in the Burial Service, saying: n Phil. 3.21. Our LORD JESUS CHRIST shall change our vile body, that it may be like unto his glorious body, according to the mighty working, whereby he is able to subdue all things unto himself. Q. What use may we make from believing the general Resurrection in the last day? A. That we may be partakers of the * So speaketh the Church in her prayer appointed to be said afore an Homily or sermon, in Canon 55. glorious Resurrection in the life everlasting, it is necessary that we now have part in the first Resurrection, because it is written: o Rev. 20.6. Eph. 5.14. Blessed & holy is he, that hath part in the first resurrection, on such the second death hath no power. Q. What is the first Resurrection? A. The Church doth signify unto us, what it is in the Service of burial, where it teacheth us to pray: We meekly beseech thee, O Father, to raise us from the death of p Rom. 6.5.17.18. sin unto the life of righteousness. Q. What is the twelft article? A. That life everlasting. Q. Rehearse some of the Divine Service saying, Where it is signified, what that life is? A. In the Service for the Burial of the dead, it is declared to be, An ever living q 1. Thes. 4.17. with the Lord, and in whom to be in r Wisd. 3.1.3. rest, joy, and felicity; to have perfect consummation and bliss, both in s Phil. 3.21. body and soul, in God's eternal and everlasting t Ps. 73.24. glory. Q. Recite how the Church hath showed, that the condition of all souls departed in the true faith of Christ now is. A. In the Homily against the fear of death it saith, u In the end of the third part, and page 68 That blessed and comfortable is the state of the heavenly life to come, and sweet is the condition of them that departed in the LORD, how they are delivered from the continual encumbrances of their mortal and sinful body, from all the malice, Crafts, and deceits of this world, from all the assaults of their ghostly enemy the devil, to live in peace, rest, and endless quietness; to live in the fellowship of innumerable Angels, and with the congregation of perfect just m●n, as Patriarches, Prophets, Martyrs and Confessors, and finally unto the presence of Almighty God, and our Saviour JESUS CHRIST. Q. What use are we in make from belief of this Article concerning the life of the world to come? A. In the prayer for w It is among the godly prai●s at the end of the divine service. Saturday we are taught to desire of God to grant unto us sure hone of the life everlasting, that we being in this miserable world, may have some taste and feeling of it in our hearts. In a prayer of the matrimony service, we are instructed to beseech GOD for to sow the seed of eternal life now in our minds. The Church in an x The Homily of the Resurrection, p. 195. Homily saith: Apply yourselves to live in CHRIST, that CHRIST may still live in you, whose favour and assistance if ye have, then have you everlasting life already within you. And Saint Paul to the Hebrews plainly showeth, that now a i Heb. 6.5. taste of the powers of the world to come may be enjoyed. Wherhfore it we would have the fullness of life everlasting in the world to come, we are to begin now with that which the Scripture calleth that life. z joh. 12.50. CHRIST faith, That his Father's commandment is life everlasting: and therefore his requiry is; if thou wilt enter into a Mat. 19.17. life, keep the Commandments. And the Church delivereth hereon, That the works of the b In the beginning of the second part of the Homily of good works, pages 32.33. So in the end of the third part of that Homily and page 39 moral commandments of God be the very true works of faith, which lead unto the blessed life to come. Q. Why doth the Creed make mention only of life everlasting, and of hell no mention at all? A. In the larger Catechism it is said: This is a confession of the Christian faith, which pertaineth to none but to the godly, and therefore rehearseth only those things that are fit for comfort, namely the most large gifts which God will give to them that be his. And therefore here is not recited what punishments are provided for them that be out of the Kingdom of God. Q. Why is the word Amen added to the Creed? A. It is observed to be added as a seal of the belief: For although the Creed be not a prayer; yet this particle is justly added thereto, as a seal of the faith, whereof a sum is in the Creed. Q. Why doth the Church immediately after the Creed make this question, What dost thou chief learn in these articles of thy belief? A. Because it is her holy mind, that every one should have some c Act. 8.30. Neh. 8.8. 1. Cor. 14.20. understanding of what they have learned by heart. And therefore immediately after the ten Commandments, and the Lords prayer, the like question is made. Q. What is the sum of the Catechisms answer thereunto? A. That we are to have a right belief in each person of the Trinity. And the Church saith in the d The 1. part, pages 208.209. homily for Whitsunday, As there are three several and sundry persons in the Deity, so have they three several and sundry offices proper unto each of them: the Father to created, the Son to redeem, the holy Ghost to sanctify and regenerate. Q. Seeing on the first article of the Creed it hath been spoken concerning GOD the Father's creation of all things, there needeth here no question thereon. Show now how Christ hath redeemed all Mankind. A. Saint Paul saith, e 1. Tim. 26. 2. Cor. 5.15. Heb. 2.9. See Chap. 25. That he gave himself a ransom for all; he died for universal Mankind. Even so expressly speaketh the Church in the homily for the passion: CHRIST suffered death f Page 181. universally for all men. Again, g In the first part of the homily of the Sacrament. p. 200. The death of CHRIST is available for the redemption of all the world. To the Romans it is said, h Rom. 5.18. As by the offence of one, judgement came upon all men to condemnation: Even so by the righteousness of one, the free gift came upon all men unto justification of life. In the second Anthem to be read on Easter day, it is said, As by Adam all men do die: So by CHRIST i 1. Cor. 15.22. all men shall be restored unto life. Further saith the Church, k In the second part of the passion Homily. page 185. GOD gave CHRIST to the whole world, that is to say, unto Adam, and to all that should come after him. The Scripture saith, l 〈◊〉 Cor. 5.19. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Now he commandeth m Act. 17.30. all men every where to repent. n Verse. 31. He hath offered faith unto all men. The grace of GOD that bringeth salvation hath appeared unto all men. And CHRIST gave himself for us, that he might o Tit. 2.14. redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works: That we being by him p Luk. 1.74.75. delivered out of the hands of our enemies might serve God without fear, all the days of our life in holiness and righteousness before him. And whereas here against it is said by some, That Christ died not for universal Mankind efficiently or effectually, namely for such as perish; they consider not, what the Scripture signifieth CHRIST to have done, that he did it not in fantasy; but in reality, in very deed. Saint Peter in 2. Ep. 2.1. foretelleth, That there would be those which will bring in damnable heresies, even denying the Lord that * If Christ bought them, his death was efficient or effectual for them, until they abused his grace. See Judas 4. according to the translation in the epistle for Simon & Judes' day. bought them, and bring upon themselves swift damnation. And Saint Paul signifieth more, where he saith, Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was * If he was sanctified with the blood of the covenant, them was Christ's death efficient unto him, until he had thus sinned against it. Heb. 10.26. sanctified, and unholy thing, and hath done despire unto the Spirit of Grace? Heb. 10.20. Also in 1 joh. 2.2. it is not said, that CHRIST is the propitiation for the sins of the world, but for the sins of the whole world; for to include universal mankind therein, and not to exclude so much as any one of the whole posterity of Adam, that ever was, or that now is, or that shall be at any time hereafter. Q. What is the holy Ghosts sanctifying of people? A. It is showed in the q In the first part, pag. 209. Homily for Whitsunday, where it is said, It is the holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and commandment of GOD, such as otherwise of their own crooked and perverse nature they should r Eph. 2. ●. 5. never have. As for the works of the spirit, the fruits of faith, charitable and godly motions, if he have any at all in him, they proceed only of the holy Ghost, who is the only worker of our sanctification, and maketh us s 2. Cor. 5.17. new men in Jesus Christ. Such is the power of the holy Ghost to regenerate men and as it were to bring them forth anew, so that they shall be t Jer. 50.5. joh. 3.3.6. nothing like the men that they were before. Neither doth he think it sufficient inwardly to work the spiritual and new birth of man, unless he do also dwell and abide u 1. Cor. 3.16.17. and 6.19. in him. Q. What is meant by people elect? A. All such whom GOD doth choose out of mankind for himself, to be w 2. Cor. 6.16.17. temples for his holy dwelling and walking in them, and to be partakers of all his promises, and to set forth his x 1. Pet. 2.9.10. praise, honour, and glory. Q. Who among Infants are the elect? A. Every one that is baptised dying in his infancy, or whiles he or she is in infancy. So the Church signifieth, where it teacheth us to pray, saying, y In the divine service of haptisme. Grant that they may ever remain in the number of thy faithful and elect children. For whereas we are to beseech for their ever remaining among the number of the faithful and elect children, it necessarily implieth, that they being baptised are of the number of GOD'S elect. For every Infant baptised is z So it is signified in the Homily of salvation, the third part, page 19 justified, is made a member of Christ, a child of God, and an inheritor of the kingdom of heaven, and is endued with the sundry blessings mentioned in the divine service of baptism. The a In page 13. Homily of salvation saith, Infants baptised and dying in their infancy, are by the blood of Christ washed from their sins, and brought to God's favour. In the Communion book it is said, b In the end of the order of confirmation, the very words next afore the Catechisms That children being baptised have all things necessary for their salvation, and are undoubtedly saved. The Lord JESUS saith, c Mar. 10.14.15.16. Unto such belongeth the Kingdom of God: and therefore he willeth that little children be brought unto him for to receive his blessing. Q. Who among those of perfect age are GOD'S elect? A. The Church declareth in the d Page 173. homily of the Nativity, saying, After Christ was once come down from heaven, and had taken our frail nature upon him, he made all them that would e Joh. 1.12. receive him truly, and believe his word, good trees, etc. also the elect and chosen people of God. Christ saith, f Rev. 3.20. Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Again he saith, g Joh. 14.21.23. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself unto him: I and my Father will come unto him, and make our abode with him. Saint Paul hereunto saith, h 1. Cor. 8.3. If any man love God, the same is * By this place we may understand, who are the fore known of God. See. Rom. 8.28.29. known of God. Is not such a coming of Christ's spirit into one an electing of him to be his temple, from among the many people of the world, which i Zech. 7.11.12.13. c Act. 28.27. stop the ears of their fowls, shut the doors of their consciences, and harden their hearts, for to keep out Christ's word and spirit from ruling within them? * in the two last staves sawing 〈◊〉 one of the song A thanksgiving after the communion, the Church declareth in most plain manner who are Gods chosen or elect people; yea t a lively declaration thereof for ever very memorable. It is in the margin unto the lost words of the Catechisms answer. Q. Whereas the Church in that prayer of Baptism beseecheth, That every baptised party may temaine in the number of Gods elect: Are we not given to understand, that it is possible for such to become to be out of that number, if they, when they come to perfect natural age, do not duly take heed jest they fall? A. The k In page 218. Homily for Rogation saith, It profited not the jews, which were God, l See concerning election, from what kind thereof some have fallen, and from what kind thereof none are read to have fallen, in the treatise there of by that godly & greatly learned man Castellio, in his works called Opuscula, printed anno 1613. elect people, to hear much of God, seeing that he was not received in their hearts by faith, nor thanked for his benefits bestowed upon them: their unthankfulness was the cause of their destruction. In the Homily of m See page 55. in the second part thereof. falling from God, it is likewise taught, saying, By these threatenings we are monished and warned, that if we which are the chosen n Isa. 5.5.6.7. vineyard of God, bring not forth good grapes, that is to say, good works that may be delectable and pleasant in his sight, when he looketh for them; but rather bring forth wild grapes, that is to say, sour works, unsavowry and unfruitful; then he will pluck away all defence, etc. and suffer us to perish. Q. Seeing then that some have perished, which have been pronounced to have been in the number of Gods elect, what counsel doth the holy Ghost give unto us for to prevent such falling? A. Saint Peter saith, o 2. Pet. 1.10. If ye do these things, ye shall never fall. Namely, if the p In verses 5.6.7.8.11. eight matters of Christianity reckoned up by him be in us, and do abound within us continually. In like manner holy Church having in the latter part of her Commination-exhortation reckoned up the weighty duties enjoined unto us by Christ's Gospel, saith in most divine and ever memorable manner, This if we do, Christ will deliver us from the curse of the law, and from the extreme malediction, which shall light upon them, that shall beset on the left hand, and he will set us on his right hand, and give us the blessed benediction of his Father. It is greatly observable hereunto, what Peter saith unto those, to whom he wrote his first Epistle, q 1. Pet. 2.9.10. So Rom. 9.25.26. That they submitting to obey Christ's Gospel, from being not a people of God, became came to be his people: and having not obtained mercy afore in the time of their disobedience, when as they turned unto obeying of Christ's commandments, they obtained mercy. Much considerable hereunto is also that saying of David unto Solomon, r 1. Chro. 28.9. And thou Solomon my son, know thou the God of thy Fathers, and serve him with a perfect heart, and with a willing mind; For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, be will be found of thee: but if thou forsake him, he will * The which text may serve for an example that God is no respecter of persons, as often the Bible teacheth. 2. Tim. 2.12. cast thee off for ever. Christ said unto his disciples, s Joh. 8.31.32. If ye continued in my word, then are ye my disciples indeed. And ye shall know the truth, and the truth shall make you free. Again he saith, t Joh. 15.9.10.6 As the Father hath loved me, so have I loved you: continued ye in my love. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love. If a man abide not in me, he is cast forth as a branch, and is withered. He that u Mat. 10.22. endureth unto the end, shall be saved. Q. Doth not the Church in her article of Predestination teach a doctrine contrary hereunto? A. The holy Apostolical Church of England professeth no * In the second Homily for good Friday, or of the passion it is signified, That in Adam all became reprobates, the Church doth not use the word Reprobates, so as do some now adays, namely for persons absolutely created and from eternity ordained to be damned. The Church acknowledgeth not such a creation of any of mankind. doctrine contrary to God's word; neither is there any thing in all her 39 Articles, which is contrary to the doctrine of the book of Common prayer. The Kings most excellent Majesty in His Highness' Declaration hath with divine prudence admonished and required, That none do draw the Article aside any way, but submit to it in the plain and full meaning thereof: and w For such as have false grounds in their minds, namely opinions and imaginations of truth which are contrary to the doctrine of the Communion book, do wrist sayings in the Article, endeavouring to have them for to agreed with their corrupt understanding. put not his own sense or comment to be the meaning of the Article, but take it in the literal and Grammatical sense: Which whoso truly doth, shall plainly perceive, that it delivereth not a doctrine contrary to the general doctrine of the book of common prayer, and of the book of Homilies, in that point. Saint Peter advertiseth, x 2. Pet. 3.16. that Saint Paul hath in his Epistles some things hard to be understood, which they that are unlearned and unstable, y As Scripture is wrested by the unlearned in true godliness, so by such is the Church holy doctrine wrested also. wrist, as they do also the * The word ordained in Act. 13.14. signifieth not destinated, but ordered, as that word in the original is rendered in the margin of Rom, 13.1. in the last translation. other Scriptures unto their own destruction. There are hundreds of places in Gods holy word, most expressly delivering, like as doth the Church throughout all her Divine Service concerning the said point: but there is not so much as any one sentence in the universal Bible teaching diversely. There are some few sayings, which seem unto some to teach differently: but every particular of them, being alleged to confirm that which is contrary to the general delivery of the Divine Service, is manifestly wrested; and that it is so concerning them all, it may be abundantly demonstrated. How could the Church ordain and require for to be said unto every particular member of hers, in the Communion, The Body of our Lord JESUS CHRIST which was given for thee, preserve thy body and soul into everlasting life: and take and eat this in remembrance that CHRIST died for thee, and feed on him in thine heart by faith with thanksgiving: And likewise, The blood of our Lord JESUS CHRIST which was shed for thee, preserve thy body and soul into everlasting life: and drink this in remembrance that CHRIST'S blood was shed for thee, and be thankful? How could truly the said words be pronounced to every * In the Latin Dictionary called Rider's Dictionary, printed anno 1633. the interpretation of the word Praedestinations, is, A kind of Heretics that held fatal predestination of every particular matter, person or action, and that all things came to pass, and fell out necessarily; especially touching the salvation and damnation of particular men; that Omnia fient fato. Such a predestination the church of England in no wise professeth. particular professed member of the Church of England in every Parish of the whole land, if so be that any one of them were absolutely reprobated, that is, from all eternity unconditionally decreed to be damned in hell fire everlastingly? Q. What measure of Sanctification (or holiness) doth the holy Ghost work in the elect people of GOD? A. The Church saith, z In the homily of falling from God, the first part, and page 55. GOD hath showed to all them that truly believe his Gospel, his a 2. Cor. 4.6. face of mercy in JESUS CHRIST, which doth so lighten their hearts, that they (if they behold it as they aught to do) be b 2. Cor. 3.18. transformed to his image, be made partakers of the c Heb. 6.4. heavenly light, and of his holy Spirit, and be fashioned to him in d Eph. 5.9. all goodness requifite to the children of God. Q. Why from the Creed is the next question concerning the Commandments? A. Whereas the Church in the homily of salvation having alleged sundry ancient Authors affirming that we are justified by faith only, saith, That it is not so meant of them, that the said justifying faith is * Credere in Deum est amando tendere inipsum: inquit Augustin. alone in man, e In the second part of the Sermon of salvation, page 16. James 2.26. without true repentance, hope, charity, dread, and fear of God, at any time and season, therefore that our faith may be true, lively, and Christian, f So speaketh the Church in her godly Prayers, the one called A general confession to be said every morning, and the other called, Aprayer to be said in the morning. right and perfect, (as the Church expresseth) it is necessary that we with matters of belief do consider on matters of practice and obedience, because Saint Paul signifieth, that the g Gal. 5.6. availing faith is that which worketh by love. And Saint james saith, Faith without works is dead. Q. Why is it said The ten Commandments? doth God require at our hands, but the observing of ten only? A. It is said in Deuteronomy, h Deut. 4.13. The Lord declared unto you his covenant, which he commanded you to perform, even ten Commandments, and he wrote them upon i It is observed, that the four first Commandments were written in the one table, and the six last in the other. two tables of stone. The said ten are ten general precepts containing in them all the moral and everlasting duties expressed throughout the whole Bible, which we are to perform to God and man, whiles we live in this present world. Q. Why is it said, The same which God spoke in the twentieth Chapter of Exodus? A. For to put difference from the Commandments mentioned in certain other chapters of Exodus, whose outward or ceremonial observation concerned the Church of the Jews, and doth not so now concern the Catholic Church of Christians. Q. Why is it said, GOD spoke those ten Commandments? Did he not in like manner speak all else which he hath given unto us mankind? A. The words of those ten Commandments k See in Buxtorfius his Hebrew Grammar de anomalia accentuum in Deo●logo. Cap. 5. lib. 1. God himself uttered unto the people of Israel from out of heaven; but not in like manner did he deliver his other laws concerning ceremonies and judgements. From whence we are taught, to have most diligent respect unto every one of those principal and everlasting precepts. Q. Why doth God begin, saying thus, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage? A. The Church saith, l In her larger Catechism. God doth first speak somewhat of himself, and of his benefit toward the people of Israel, because he had principally care, that the estimation of the laws ordained by him, should not be shortly abated by m Deut. 6.6. contempt. And therefore that they might have the greater authority, he useth this as it were an entry, I am the Lord thy God. In which words he teacheth, that he is our n Deut. 10.12. Mal. 2.10. maker, Lord, and Saviour, and the author of all good. And so with good right by his dignity of a lawmaker, he challengeth to himself the authority of commanding: and by his goodness he procureth favour to his law: and by them both together he imposeth on us a necessity to obey it, unless we will be both o Mal. 1.5.6. rebels against him that is most mighty, and unthankful toward him that is most bountiful. Q. What meaneth the word LORD here used? A. It is in the Hebrew text jehovah the only name of God, which signifieth p Rev. 1.4.8. See Buxtorfius his Hebrew Lexicon on that most holy name set after the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Him that is, and that was, and which is to come; as Saint john speaketh. And Saint Paul saith: q Rom. 11.56. Of him, and through him, and to him are all things: To whom be glory for ever. Amen. Q. Why is it said thy God? A. The word GOD is observed to import the supreme essence and nature that is. It in the Hebrew is Elohim, which hath in it the signification of Mightiness. So that jehovah Elohim interpreted the Lord God, is as much as to say, the eternal Almighty. And so Saint John saith, That they in Heaven utter of him, saying: r Rev. 4.8. Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. And whereas it is said, thy God (or the GOD of thee,) we are hereby put in mind of the goodness of the Lord toward such as are his obedient people. He is the God of Abraham, Isaac, jacob, and of their s So it is said in the prayer of Manasses set afore the first book of the Maccabees. See hereto. Ps. 37.25. righteous seed. Such are said to have jehovah for their God, as have made a covenant with him of believing in him, and of serving him; and with which people he also is in covenant to be their Saviour, so long as they t Joh. 8.31. Heb. 5.9. continued in all conscionable obedience unto him. Q. Unto what nation did God speak these ten commandments, in such a manner as is afore mentioned? A. Unto the people of Israel commonly called the Jews. Q. When did God bring them out of the Land of Egypt? A. After that they had lived therein certain u Act. 7.6.7. hundreds of years, He by his mighty hand and out stretched arm brought them out from thence, as it is also recorded in the book of Exodus. Q. Where were the children of Israel, when God spoke all these words unto them? A. They were then in the wilderness of w Exod. 19.20 Sinai, wherein God led them along by the hand of Moses and Aaron. Q. Why is it said, Out of the house of bondage? A. Because Egypt was a place of bondage to the Israelites, they lived not there like free people, but in the latter part of their time there they lived in x Exod. 5.7.8. etc. great slavery. Q. Why doth the Church make mention of these matters unto us, afore the ten commandments? A. The Church in her divine wisdom full well knoweth, that the word of God is an everlasting word, and not a y See Erasmus his Enchiridion mi●●tis Christi●●●, it is set forth in English, aswell as in Latin. mere story (or Chronicle of matters past;) but that withal it signifieth the everlasting ways of God toward us mankind, and the spiritual condition of mankind in all generations. Q. Rehearse some saying of the Church for to illustrate this matter. A. It is said most memorably in the larger Catechism: GOD rescued the Israelites by his servant Moses from bodily bondage, but he hath delivered all them that be his, by his Son JESUS CHRIST from the spiritual z Rom. 6.18. thraldom of sin, and the a Heb. 2.15. 2. Tim. 2.26. joh. 8.36. Col. 1.13. Act. 10.38. tyranny of the devil, wherein else they had lain pressed and oppressed. This kind of deliverance pertaineth indifferently to a Rom. 3.22. all men, which put their trust in God their deliverer, and do to their power b joh. 8.51. obey his laws. Which if they do not, he doth by this rehearsal of his most great benefit pronounce, that they shall be guilty of most great c jer. 2.6. unthankfulness. For let every man imagine the d Luk. 13.16. devil that hellish Pharaoh ready to oppress him, and how sin is that foul e Ps. 40.2. Isa. 59.3. 2. Pet. 2.22. mire, wherein he most filthily walloweth: let him set before the eyes of his mind hell the most wretched Egyptian bondage, and then shall he easily perceive, that this freedom whereof I speak, is the thing that he aught principally to f Mat. 16.26. Acts 26.18. desire, as the thing of most great importance to him, whereof yet he shall be most unworthy, unless he honour the g Isa. 17.9.10. joh. 14.15. 1. Cor. 6.19.20 author of his deliverance with all service and obedience. In like manner saith the h In the 2. part, page 82. Church in her Homily against adultery: CHRIST that innocent Lamb of God, hath bought us from the servitude of the devil, not with corruptible gold and silver, but with his most precious and dear heart blood. To what intent? That we should fall again into our old uncleanness and abominable living? Nay verily: but that we should serve him i Luk. 1.74.75. all the days of our life, in holiness and righteousness, that we should k 1. Cor. 6.20. glorify him in our bodies, by purity and cleanness of l joh. 15.8. life. Q. What is the first commandment? A. Thou shalt have none others Gods but me. Q. What is it to have the Lord for his God? A. To have for his hearts chiefest delight that which God is. And whereas the Scripture saith that GOD is a m joh. 4.24. 1. joh. 1.5. and 4.8.16. See chap. 3. Spirit, Light, and Love, ones desire and labour aught to be for to be joined and become n 1. Cor. 6.37. joh. 17.22.23. one with that most blessed spirit, to have his light come more & more into ones mind and understanding, and his righteous love more and more into ones will and affections: and also duly to use all means appointed by God to receive and increase in these things. Q. Whereas it is said, Thou shalt have none other Gods, are there other Gods? A. Saint Paul saith: o 1. Cor. 8.5.6. There be gods many, so called: Yea he called the devil the p 2. Cor. 4.4. god of this world, because worldly people do more his q The Church declareth how such do worship the devil. See Homily of Rogation, page 225. will than the will of the God of heaven. He also saith that some have their r Phil. 3.19. belly for their God, which are lovers of s 2. Tim. 3.4. pleasures more than lovers of God. Such as t Rom. 6.16. serve Mammon, that is, which set their affections more on earthly riches, than on the heavenly treasures, have Mammon for their god, etc. It is here also to be noted, that the words but me are in the Hebrew, before me or in my sight; whereby we are to learn, that we cannot once so much as tend to revolting from God, but that he is a witness of it: for there is nothing so close, nor so secret, that can be u Heb. 4.12.13. hid from him. Moreover GOD hereby declareth, that he requireth not only the honour of w Matt. 10.32.33. open confession, but also inward and sincere godliness of x Pro. 23.26. Wisd. 1.6.11.5. heart, for that he is the understander and judge of secret thoughts. All the idols therefore, which are set up within the y Ezech. 14.4.7 heart of man, (wherein God only and alone would be) against which the holy Prophet Ezechiel speaketh again and again, are by this commandment forbidden, and Gods true worship in the z joh. 4.23.24. Spirit is hereby required. Q. Why doth the Church teach us to say after this commandment and other of the ten, Lord have mercy upon us, and incline our hearts to keep this Law? A. All we are to pray for God's mercy toward us, because we have broken every of the commandments; either in thought, word, or deed. And we are to pray unto GOD for to incline our hearts to keep every one of his laws in particular, because Saint James saith: a jam 2.10. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Also as we are to pray unto God for to work in our hearts, that they may be ready and b So in the 2. Collect at evening prayer. set to obey all his commandments; so we for our parts are to remember and observe, what we are to strive unto, Namely to do that, which God commandeth by Ezechiel: c Ezech. 18.31.32. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye. Q. What is the second commandment? A. Thou shalt not make to thyself any graven image, etc. Q. Doth this commandment condemn the art of painting and graving, so that it is not lawful to have any image at all? A. Not so: d In the lesser Catechism. for God in this first Table speaketh not of any artificial thing, e Matt. 22.20.21. civilly to be used; but only teacheth of things which do appertain to the worshipping of God. The Lord explaineth his own meaning, where he saith in Leviticus; f Leu. 26.1. ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land; to g Ps. 97.7. bow down unto it: for I am the Lord your God. Q. May there be made any image for to be said to be a resemblance of God? A. In the Homily against the h In the third part, and p. 40. peril of Idolatry it is said: How can God, a most pure spirit, whom never man saw, be expressed by a gross, bodily, and visible similitude? How can the infinite Majesty and greatness of God, incomprehensible to man's mind, much more not able to be compassed with the sense, be i Isa. 40.12.13.14.15.16.17.18.25, etc. expressed in a small and little image? Wherhfore the LORD said: Take ye therefore good heed to yourselves, (for ye saw k Deut. 4.15.16.17. etc. no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire) jest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, etc. Q. Whereas by this commandment there is forbidden all outward worshipping of whatsoever is not God, and there is a saying, that some make an idol of CHRIST'S ordinance of preaching, declare in what l A Sauls sacrifice or an imagined good intent, having with it a great disobedience of God's commandments, is by Samuel signified to be idolatry. 1. Sam. 15.22.23. See ch. 47. and therein also pages 127.128. etc. sense that is said. A. They are said to make an idol of preaching, which place even the whole Christian Religion in hearing of Sermons, and in comparison of preaching forth of a pulpit they nothing or very little account of the common prayer and the reading of the Homilies; which also are so wholly taken up with the hearing of sermons, as that they neglect even all other main and weighty duties required by the Gospel of JESUS CHRIST, as to perform more and more the requisite * Described in 2. Cor. 7.10.11. repentance, and the manifold obedience, which they own to God and unto his Church. Q. Rehearse some Scriptures witnessing plainly, Luk. 3.3.4 5. as it is expressed in the Epistle for S. john Baptists day, also Ezech. 18.21. that there are great matters to be observed, besides hearing of Sermons. A. CHRIST saith: Ye have omitted the m Matt. 23.23. weightier matters of the Law, judgement, mercy and faith; these aught ye to have done, and not to leave the other undone. Micah saith: GOD hath showed thee, O man, what is good, and what the Lord thy GOD n Mic. 6.8. requireth of thee; to do justly, to love mercy, and to * So it is in the margin of the last translation, and in the text of the Geneva. humble thyself for to walk with thy GOD. Saint James saith: o I am. 126.27. Pure religion, and undefiled before God and the Father, is this, to visit the fatherless and the widows in their affliction, and to keep himself unspotted from the world. Saint Paul saith: p 1. Cor. 13. Though I have the gift of Prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. The Lord JESUS saith: q joh. 13.35. By this shall all men know that ye are my disciples, if ye love one another. Saint John saith: r 1. joh. 3.10. In this the children of God are manifest, and the children of the devil: whosoever doth not righteousness, is not of GOD, neither he that loveth not his brother. Wherhfore he saith also: s 1. joh. 2.29. If ye know that he is righteous, know ye that every one that doth righteousness, is borne of him. Again he saith: Every one that t 1. joh. 4 7.8.16. loveth, is borne of God, and knoweth GOD. He that loveth not, knoweth not God; for God is love. Many (saith u Matt. 7.22.23.21. CHRIST) will say unto me in that day, Lord, Lord, have not we prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: departed from me, ye that work iniquity. CHRIST also saith, and it is greatly to be marked: w Luk. 13.26.27. Than shall ye begin to say: We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know not whence you are; departed from me all ye workers of iniquity. Hereunto also may be considered for x For neglecting the six works of mercy there by Christ reckoned up. Mat. 25.42.43.44.45. what CHRIST will arraign people in the day of judgement, written by Saint Matthew in his five and twenty Chapter. Most divinely according to CHRIST'S voice saith holy Church in the Rogation Homily. y The fourth part, and p. 237. If now therefore ye will have yours prayers heard before Almighty God, for the increase of your corn and cattles, and for the defence thereof from unseasonable mists and blasts, from hail and other such tempests; love ye equity and righteousness, ensue mercy and charity, which GOD * A divine sentence, everlastingly memorable. Hereunto may be added the making in one's self a new heart and a new spirit, and what else is prescribed in Ezech. 18. most requireth at our hands. Q. Do not they likewise err, which place the perfection or completeness of a minister, in an ability to preach out of the pulpit twice every Sunday? A. It hath been afore declared, out of a saying of CHRIST that a man may prophesy in CHRIST'S Name, and in his name cast out devils, and in his name do many wonderful works; and yet be unapprooved unto CHRIST, if he be a a 2. Cor. 11.15 worker of iniquity. The holy Ghost by Saint Paul declareth, that there are to be in a Minister a great many more properties, besides aptness to teach: as to be b 1. Tim. 3.2.3.4.5.6.7.8.9.10.11.12. Tit. 1.6.7.8 9 vigilant, blameless, sober, of good behaviour (or modest) given to hospitality, patiented, one that ruleth well his own house, just, holy, temperate, a lover of good men, not selfe willed, not soon angry, not given to wine, no striker, no brawler, not given to filthy lucre, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one which is not a lover of money. See 1. Tim. 6.10. There are some people, that w●l say, We a●e not covetous (no such idolaters) for we covet no bodies goods or means; and yet they set their most hearty affections on their Mammon. Many people that are full of covetousness, or of the love of this world, will so pled for themselves. not covetous, not accused of riot, or unruly, and sundry more properties are mentioned by Saint Paul in his Epistles to Timothy and Titus, and in many other Scriptures, which are necessary to be in him, that would be a complete Minister of JESUS CHRIST. Q. Do not also they greatly err, which except against the holy Fathers of the Church, for that they preach not unto some congregation ordinarily on every Sunday? A. Such excepters do very greatly err. It may justly be said of them, as Saint Paul said of many Jews, That they have a c Rom. 10.2. zeal of God, but not according to knowledge. To preach unto a congregation on every Sunday, is the d So it is prescribed in the Canon 45. proper work of Pastors. But the Bishops the Fathers in God having received the greatest measure of the holy Ghost, are to be employed beside in the greatest ministerial matters of the Church, as on the Sundays immediately following the e So in Canon 3●●. Ember weeks, they are to make and ordain Priests and deacons, it taketh up a great part of their time to perform all over their Dioceses, Christ's holy ordinance of f Or Bishoping See Canon 60. Confirmation. It is their work to g 1. Cor. 3.10. Heb. 7.7. consecrated churches, to h 1. Tim. 5.22. examine Ministers, and to institute them into i Tit. 1.5. Pastorships, to k Act. 20.28. 2. Cor. 11.28. oversee that part of the Church which is committed unto them, to require all the Ecclesiastical laws of the Kingdom, necessary for the present l Rom. 12.11. according to the reading in the epistle for the second Sunday after the Epiphany. times, to be duly observed, to 'cause to be kept the m 1. Cor. 14.40. uniformity of God's public worship, and that doctrine to be taught which is established by public authority, to take care for the due observation of the universal n Psal. 119.8. according to the divine service translation See chap 41. ceremonies of the church, all and every of which do serve, and are very greatly necessary and profitable for to nurture people in humility of heart, in outward reverence and christian manners, and they are much useful to the o So in the Chapter, why some ceremonies are retained, set in beginning of the Communion book. stirring up of people's dull minds, unto the remembrance of their duty toward God, and for to introduct them unto the * Continual woeful experience declareth, that the con●emners of the Church ceremonies have atheism in their minds, & much barbarousness in their manners. worshipping of God in the spirit. It is a part of the high function of the Fathers in God to p 2. Tim. 1.13. and 2.2. and Tit. 1.9. See cap. 40. & 36.37 direct all pastors and ministers under them, in matter and form of praying and preaching, and catechising, etc. according as they in their godly wisdom from time to time shall see it expedient, under the assent and allowance of the Kings most excellent Majesty, and according to the laws and customs of the Land. The Divine Service of consecration signifieth, That such as be unquiet, disobedient, and criminous within their Dioceses, thy are to correct and punish, according to such authority as they have by God's word, and as to them shall be * Their great authority they are to use as far as may be, for the relieving of oppressed ministers etc. Ps. 72.3 4. committed by the ordinance of this Realm. And as the q See Vox clamantis, & therein, pages 15.16.17.18.19. high Priests ministered to the Kings of Israel, and had to do also in the administration of the common wealth; so now the Bishops being of like order to the high Priesthood, are according to their places & callings, in the work of the Sacred Ministry, for to serve unto the royal Majesty, & to have to do in the affairs of the Commonwealth, according to the Laws and customs of the Kingdom. Many more are the employments pertaining to their high Order and calling, by reason whereof they may but at some certain times preach unto congregations, when as they shall see occasion thereunto. Q. Why doth GOD mention unto the second Commandment, That he the LORD GOD is a jealous GOD? A. The Church saith, r In her larger Catechism. There is a most just reason. For sith that to us which have s Psal 44.3.4. Isa. 48.9. Rom. 5.8. nothing deserved, only of his own infinite goodness, he hath given himself; by most good right it is, that he will have us to be t Mat. 4.10. and 22.37. wholly, altogether, and entirely his own. For this is that u Jer. 2.2. 2. Cor. 11.2. Eph 5.24. Isa. 54 5. Hos. 2.16.19.20. bond as it were of an holy marriage, wherein to God the faithful husband our souls as chaste spouses are coupled. Whose chastity standeth in this, to be dedicated to God alone, and to cleave wholly unto him; like as on the other side our souls are said to be defiled with w Jer. 2.20. and 3.1. Ezech. 6.9. and 16.15. adultery, when they swarve from God to idolatry or superstition. And how much more hearty the husband loveth his wife, and the chaster he is himself; so much is he more grievously displeased with his wife when she breaketh her faith. Q. Why is it said, And visit the sins of the Fathers upon the children; unto the third and fourth generation of them that hate me? A. The answer is, x In the larger Catechism. To the intent for to show more vehemently how he hateth idolatry, and with greater fear to restrain us from offending therein, he threateneth that he will take vengeance, not only of them that shall so offend, but also of their children and posterity. Q. But how doth this agreed with the righteousness of GOD, that any one should be punished for y Exod. 34.7. Deut. 7.9.10. Isa. 14.20.21. * Some understand that it is chief meant against such as commit spiritual whoredom, another's offence? The Lord by Ezekiel saith, z Ezech. 18.4. The son shall not bear the iniquity of the Father. A. We are to observe all the sayings of God, and then in the last part thereof that appeareth which maketh all plain: to wit, them that hate me. Such as continued in hatred towards God, shall have their forefather's sins visited upon them; but not such as a Ezech. 18.14.15.16.17.21.22. turn away from their own sins and from their father's sins, and do that which is lawful and right. The Lord visited upon the b 1. Sam. 15.23 posterity of Amalek the sin which he did unto Israel. He visited upon c 2. King. 10.8.9.10.11. Ahabs' house the great sin of Ahab: and more like examples there are. It is continually observed, that on a d Hos. 2.4. posterity walking in the ungodly ways of their ancestry, God commonly visiteth the sins of the fathers; so that very seldom do any such outwardly prospero in this world, apast the third generation. And because so to visit sins is the righteous judgement of God, therefore David prayeth, e Psal. 109.13. Let his posterity be cut off, and in the generation following, let their name be blotted out, etc. According to which righteousness the Law detaineth from the children of Traitors the lands which their fathers through treason did loose. Q. Are any so wicked as to hate GOD? A. The holy Scripture speaketh of f Ps. 81.15. and 139.21. Rom. 1.30. many such. Every one which hateth that which God is, is a hater of God. They therefore which hate heavenly light, do hate God, for God is light. And that some do hate such light, CHRIST declareth where he saith, Every one that doth evil, g Joh. 3.20. hateth the light. They are properly said to be haters of God, which are in the highest degree of sinning, which h The Church saith of such in her homily called An information, That they do contemn & scorn in all other all godliness, true religion, all honesty & virtue. sit in the seat of the scornful. Such were the Pharisees and Lawyers of Jerusalem towards the i Joh. 3.35. Luke 7.30. light held forth by john the Baptist. Christ saith, They rejected the counsel of God within themselves. Q. Why is it said, That mercy is showed unto thousands that are lovers of God? A. To show, that he is much more inclined to mercifulness and to liberality, than he is to severity; like as also in another place he professeth, that he is very k Psal. 103.8. slow to wrath, and most ready to forgive. Micah saith, l Micah 7.18.19.20. Who is a God like unto thee, that pardoneth iniquity, and passeth by the trangression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy. Thou wilt perform the truth to jacoh, and the mercy to Abraham, which thou hast sworn to our Fathers from the days of old. David saith, m Ps. 106.44.45 He regarded their affliction, when he heard their cry. And he remembered them for his covenant, and repent according to the multitude of his mercies. Q. Why after the words, That love me, is there added, And that keep my Commandments? A. The Church saith, n In the homily of charity, page 42. of the first part. Although almost every man persuadeth himself to be in charity, yet let him examine no other man, but his own heart, his life and conversation, and he shall not be deceived; but truly discern and judge, whether he be in perfect charity or not. For he which followeth not his own appetite and will, but giveth himself earnestly to God, to do o Act. 13.22. all his will and Commandments, he may be sure, that he loveth God above all things; and else surely he loveth him not, whatsoever he pretend. For he that p John 14.21. knoweth my Commandments and keepeth them, he it is that loveth me, saith Christ. And again he saith, He that loveth me, will keep my words: and he that loveth me q Joh. 14.24. not, will not keep my words. Saint john saith, r 1. joh. 5.3. This is love, that we keep his Commandments, and his Commandments are not grievous. Q. What is the third Commandment? A. Thou shalt not take the name of the Lord thy God in vain: for he will not hold him guiltless that taketh his name in vain. Q. What is it to take the name of God in vain? A. f In the larger Catechism. To abuse it, either with g Leu. 19.12. forswearing, or with swearing rashly, unadvisedly, and without h Ecclus. 23.9.10.11.13. unto that chapter the Church referreth in the margin of her Catechism. necessity, or with once naming it without a weighty cause. For sith the Majesty of GOD'S name is most holy, we aught by all means to beware, that we seem not either to despise it ourselves, or to give other any occasion to despise it: yea and so to see that we never once utter the name of GOD without most great i 1 Chr. 29.13. Psa. 113.1.2.3. reverence, that it may ever appear honourable and glorious both to ourselves and to all other. For it is not lawful once to k The Church in the margin of her Catechism referreth unto Wisd. 1.5. & 14.30. Ecclus. 39 33.34.35. think, much less to speak of GOD and of his works, otherwise then to his honour. Briefly, whosoever useth the name of GOD otherwise then for weighty causes and for most holy matters abuseth it. Q. That we may the better shun the breaking of this Commandment, rehearse some of the sundry significations, wherein the word Name of GOD is taken. A. By the name of God is meant such words, whereby God is noted forth and distinguished from creatures: as is, The Lord, jehovah, l Psal. 68 4. jah, m Exod. 3.14. I am, the n Bar. 4.22. Eternal, the Almighty, the High and holy one, the most Highest, the Creator, jesus, Christ, Emmanuel, the Father, the Son, the holy Ghost, the o Rev. 3.14. Amen. 1. Joh. 2.27. truth, etc. It is also taken for the strength, power or favour of God, as where it is said, p Psal. 118.10. In the name of the Lord I will destroy them. It is taken for the will and commandment of God, as where it is said, And it shall come to pass, that whosoever will not harken unto my words, which he shall speak in my q Deut. 18.19. name, I will require it of him. It is taken for the belief, worship, invocation, celebration, and professing of GOD; as where it is said, r Micah. 4.5. All people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever and ever. It also signifieth his holy word, the sacred Scripture; as where it is said, s Psal. 138.2. Thou hast magnifyed thy word above all thy name. Some observe that by the name of GOD is meant every of his works, his good creatures, etc. by the consideration of which, God is understood and his power and operation perceived; and therefore that in this Commandment all unright using of them contrary to their upright natural use, is forbidden: and such observation on this precept is according unto truth. Q. Whereas swearing is referred unto this Commandment, when may one use the name of God in an oath? A. The Church saith, u In the larger Catechism. when an oath is taken for a just cause, either to affirm a truth, especially if the Magistrate require or command it, or for any other matter of great importance, wherein we are either to maintain unviolate the honour of God, or to preserve mutual agreement and charity among men. But whensoever we say truth, we may not swear; for so the estimation and reverence of the name should be abated, and should become of no price, and be contemned as common. The Church therefore in her homily concerning swearing declareth, x In the first part, page 46.48. That when men do t Psal. 8.1.3. Rom. 1.20. 1. Tim. 4 4.5. w Exod. 22.11. Ios. 2.12. 2. Cor. 11.31. 1 Kings 24.21. swear of custom, inreasoning, buying and selling, or other daily communications, such kind of swearing is ungodly, unlawful, and forbidden by this Commandment of God. For such swearing (saith the Church) is nothing else, but taking of God's holy name in vain. Q. Rehearse what the Church hath delivered concerning an oath to be taken before a Judge, or upon God's book. A. Thus saith the Church unto us, y In the second part of the homily against swearing, page 50. When any laying their hands upon the Gospel's book, do swear truly to so and so, etc. as God may help them, and the holy contents of that book: they must * All young persons have need to be informed of the danger of being perjured. There are some which make no conscience of swearing falsely, as not privately, so neither publicly of committing perjury before Authority. And of putting their hands unto a false testimony they make no scruple at all. consider, that in that book is contained Gods everlasting truth, his most holy and eternal word, whereby we have forgiveness of our sins, and be made inheritors of heaven, to live for ever with God's Angels and Saints, in joy and gladness. In the Gospel's book is contained also God's terrible threats to obstinate sinners, that will not amend their lives, nor believe the truth of God's holy word, and the everlasting pains prepared in hell, for Idolaters, hypocrites, for false and vain swearers, for perjured ones, for false witness bearers, for false condemners of guiltless and innocent ones, and for them which for favour do hide the crimes of evil doers, that they should not be punished. Q. Into what danger do they fall which wilfully be forsworn, or do swear falsely, swearing to that which is not true? A. The Church saith, z There is added in the margin of the aforesaid place in the Homily, to the end that the reader should take notice of what is delivered: Against Perjury. An o●th before a Judge. Whosoever do wilfully forswear themselves upon CHRIST'S holy evangely (or Gospel) they utterly forsake God's mercy, goodness and truth, the merits of our Saviour Christ's Nativity, Life, Passion, Death, Resurrection, and Ascension; they refuse the forgiveness of sins, promised to all penitent sinners; the joys of heaven, the company with Angels and Saints for ever. All which benefits and comforts are promised unto true Christian persons in the Gospel. And they, so being forsworn upon the Gospel, do betake themselves to the devil's service, the master of all lies, falsehood, deceit, and perjury, provoking the great indignation and curse of GOD against them in this life, and the terrible wrath and judgement of our Saviour Christ, at the great day of the last judgement, when he shall judge both the quick and the dead, according to their works. Q. What is the meaning of the words, The Lord will not hold him guiltless? A. It is as much as to say, He will surely punish, he will surely take vengeance on every one, that abuseth his name. a A matter greatly considerable. By swearing, and so calling the eternal infinite wise, and Almighty God for to be witness unto an untruth or a lie, who perfectly knoweth universal things, is a matter of no small danger. Daily experience testifieth in all places, how that wilful falseswearers do for the most part die with unexpressible horror of conscience; yea all the time of their life after they be so forsworn, they for the most part, have no inward peace, but the b Isa. 66.24. hell-worme gnawing within them, and the unquenchable fire beginning to burn in their souls more and more. And as false swearers do thus fall into the avenging c Heb. 10.31. hands of the living God; so all other takers of his name in vain, do live voided of the peace of God, that most d Ps. 29.11. precious inheritance of the Saints in this life, a matter that e Phil. 4.7. passeth all natural understanding. The Church therefore in her f The larger. Catechism asketh, saying: Sigh God doth in other places pronounce that he will punish generally all breakers of his Law, why doth he here particularly threaten them that abuse his name? She answereth and saith: His meaning was to show, how highly he esteemeth the glory of his name, to the end that we seeing punishment ready for us, should so much the more heed-fully beware of g jer. 20.8.9.10. abusing the same. And whereas the Lord by Jeremiah declareth it to be an horrible thing for to h jer. 5.7. swear by them that are no Gods, we aught therefore to remember CHRIST'S commandment, namely not to swear at all in our i Mat. 5.34.35.36.37. james 5.12. communication; and therein to use but yea or nay, or words of like importance; because CHRIST saith: Whatsoever is more than these, cometh of evil: And for all evil words, CHRIST hath k Matt. 12.36.37. Wisd. 1.7.8.9.10.11. denounced, that we shall give account in the day of judgement; who also saith, That by our words we shall be justified, and by our words we shall be condemned. Q. What is the fourth commandment? A. Remember that thou keep holy the Sabbath day. Six days shalt thou labout, etc. Q. Why doth God set the word Remember afore this fourth commandment and the last in his first table of our direct duty unto him? A. Because he knoweth, that we in our corrupt nature are most prove to consider less of this commandment, than of any of all the rest, especially in such an observing of it, as the mind of the LORD is we should do everlastingly. Q. Whereas this commandment was given unto the Jews, as they were in the wilderness travelling towards Canaan, show in which natural day amongst the number of seven (or of every week) were they to do no manner of work. A. It is prescribed to be the last of seven (or of every week) in remembrance of Gods making the world in six days, & his resting on the seaventh day. Q. Doth the holy Catholic and Apostolic Church of JESUS CHRIST now observe that seaventh natural day of every week, which the Church of the Jews was required to keep holy, and which that nation celebrateth unto this present time? A. In no wise. Q. Upon what ground doth not the Church now observe that seaventh natural day of every week? A. By reason that JESUS CHRIST and his Apostles (or the holy Ghost by them) have signified, how it is not Gods will, that we Christian Gentiles should be bound unto the keeping of it. Q. Rehearse some Scripture signifying the same doctrine. A. When the LORD JESUS upon the seaventh day had healed an impotent man, he bade him, l joh. 5.8. rise, take up his bed, and walk: which thing the Jews understood aught not to be, because the Lord had said by Jeremiah, m jer. 17.22.24. Bear no burden on the Sabbath day. But JESUS answered them, saying: My Father n joh. 5.17. Si quaeras, cur Christianus non observat otium Sabbathi, cùm Dominus non venerit solvere legem, sed adimplere? Respondeo, Istud non observat Christianus, quia quod ea figura profitebatur, iamipse implevit. In isto habemus Sabbathum qui dicit: Venite ad me omnes qui laboratis, & invenietis requiem animebus vestris. Aug. contr. Faust. lib. 1. worketh hitherto, and I work: declaring by that answer, that those Jews which were offended at him for healing the man on the seaventh day, and for his bidding of him to take up his bed and walk, though they in some manner were observers of the ceremony or shadow then meant in the fourth commandment, yet of the substance and main matter required by the said great commandment of God, they were ignorant. CHRIST said at other times, o Matt. 12.8. The Son of man is Lord even of the Sabbath day, which words then the unbelieving Jews understood not. Yea afterward sundry of the Jews p Acts 15.5. & 21.20.21.25. believing in CHRIST, did yet deem, that it was needful to use outward circumcision, and to walk after the customs, which Moses had delivered. But there was held a council about that question by the Apostles & Elders at Jerusalem, who said: q Acts 15.28. It seemed good to the holy Ghost, and to us, to lay upon you no greater burden than these necessary things, etc. among which, to observe the seaventh day, was none. It is afterward said: As touching the r Acts 21.25. Gentiles which believe, we have written and concluded, that they observe no such thing, namely of such ceremonies which had been peculiar unto the Jews for their observation only. Saint Paul saith unto the Romans: s Rom. 14.5.6. One man * Zeal for observing the Sabbath is laudable, so that the zeal be according to knowledge, and not like the unbelieving Jew's zeal, whereof see Rom. 10.2. esteemeth one day above another: another esteemeth every day alike. He that regardeth (or observeth) a day, regardeth it unto the Lord: & he that regardeth not the day, to the Lord he doth not regard it. The Church saith in the contents of that chapter: Men may not contemn nor condemn one another for things indifferent. Saint Paul disliked the Galatians for observing t Gal. 4.10. days, and months, and times, and years, and for their proneness unto u Gal. 5.2. outward circumcision; whereas they had let go the right understanding of such things, as he had taught them, and harkened unto such as informed them amiss about those things. Unto the Colossians he saith: w Col. 2.16. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days; which are a shadow of things to come, but the body is of CHRIST. Q. Is there no day in the week, wherein now God's people are to assemble together to do the duties of public worship? A. Yea on the c 1. Cor. 16.2. Act. 20.7. Whoso his ownself or her ownself will on all Sunday meditate, speak and do only spiritual matters, is in no wise to be condemned therefore. See Rom. 14.4.5.6.13.17.18. first day of every week: For so it is signified and expressed in the writings of the Evangelists and of the Apostles. Q. What are the requisite duties to be done on every first day of the week which now is commonly called Sunday? A. They are such as we have example of in the new Testament, to be performed; and such as are by the Church enjoined unto us. Q. How doth the Church prescribe unto us, that we should be employed on every Sunday? A. It signifieth unto us, d In the Homilies, canons, and other writings set forth by public authority. Mat. 18.20. Ps. 42.2. Mat. 28.20. that on all that day no work is to be done, but what is merely necessary to be then done, to the end that we may duly prepare ourselves for coming before the gracious * presence of JESUS CHRIST, which is in the midst of the holy congregation assembled in his name, and thereunto we are to use private prayers and meditations. We are to be present at all the public worship from the beginning thereof unto the end of the same, every master and dame, son and daughter, manservant and maid-servant, and the stranger that is within our gates, both forenoon and afternoon. The youth and ignorant persons for half an hour or more afore evening prayer, are to be examined and instructed in the sacred Catechism of the common prayer book. Every one is to reconcile himself charitably to his neighbour where displeasure hath been; also the poor and sick are to be visited; and every other religious work necessary to be done on that day, is to be performed. Q. Is there in any countries of Christendom a tolerating of any recreations to be used on the Sunday. A. In the book entitled * They that accounted the doctrine and discipline of Geneva to be perfecter than the doctrine and discipline of the Apostolical Church of England, & which insist more on an outward Sabbath, than on the inward Sabbath, shall do well to take into serious consideration Genevaes' custom concerning the Sabbath. Relations of the most famous Kingdoms, etc. printed at London, e In page 308. anno 1630. concerning Geneva it is thus written: All honest exercises, as shooting in pieces, Crossbows, long-bows, etc. are used on the Sabbath day, and that in the morning, both before and after the Sermon: neither do the * If any think, that Geneva Ministers do err concerning the Sabbath in allowing so much liberty. Why may they not suspect them to be in some other error also? Ministers found any fault there with, so that they hinder not from hearing the word at the time appointed. And in relation concerning the States of the Low-countrieses, there is signified that where they are of the Geneva-confession, f In p●g. 206.207. There the Fairs are on Sundays in the afternoon as much frequented, as the Churches were in the forenoon. Q. Let there be no more mention of the custom in others countries, but let us consider the ground of the toleration now in our Land. A. The ground is manifold: viz. That the g This is in his most sacred Majesty's declaration, and signified in p g. 2.8.15. The 1. mentioned ground of the tolerating of some recreation in the Sunday evening. meaner sort who labour hard all the week should have some recreations to refresh their spirits. Whereas in many places, especially in Cities and Towns, servants are by their Masters and Dames caused to labour privately (if not in some public manner) on the most holy days in the year, even as on the working days; yea many are so hard towards their servants, as that on the very Sunday they will employ them in painful businesses; whence it cometh to pass, that many for want of some bodily refreshing in convenient time, have their spirits dull, and their understanding with melancholy and the like malady oppressed; yea often such whose trade of life consisteth not in much firming of the body, do contract within themselves such diseases, as do shorten their natural life. In towns and cities, and more especially in the head city of the Kingdom, many servants labour hard all the six days in an ill air. When Sunday comes, they afore morning service, as also afore evening service are all that time required to be in attendance, if not in some hard business: and if they may not * The Gospel commandeth let all your, things be done with charity. 1. Cor. 16.14. Such charity as is described in 1. Cor. 13.4.5.6.7. And who so readeth being endued with such a spirit of charity, will not rashly censure hardly what now along is delivered. after evening service walk abroad and take the air, and refresh their spirits, how is it possible that they can long continued in health? How much is the life of such servants, different from the life of slaves among the Turks? Their Mrs & Dames can in the week days take their liberty and use their pleasures. Now God saith, on the h Exod. 23.12. Deut. 5.12. Sabbath thy servants and thy servants children are to rest and to be refreshed as well as thyself. If any say, that the Jews servants were only to cease from their servile labour, and to have no other refreshing; and therefore servants are likewise now to have no other refreshing, such may consider that the case of many of our servants is not alike. Very many were the * The servants and the meaner people among the Jews had by God's appointment many days in the year, wherein they recreated themselves. feasts which the Jews were required to keep, in which days their servants were to rejoice and be recreated, as well as their governor's. See Deuter. 16. Levit. 23. Numb. 28. etc. And as the case of all such servants is considerable, so also the condition of innumerable householders having children and charge, that for to get bread for themselves and their family are constrained to work early and late all the six days: and should such have no bodily recreation all the year long? There is a proverb, The full-fed knoweth not the sufferings of an hungry stomach. Those that can recreate themselves when they will, are commonly unsensible what it is to be quite or much debarred from the same. We are to thank Almighty God, that our dread Sovereign LORD the King can be touched with the feeling of mean men's endure, and so graciously provide for their ease and comfort. When the Pharisees found fault with CHRIST'S disciples, which being i Matt. 12.1.2.7.8. Hos. 6.6. hungry plucked a few ears of come on the Sabbath, he answered, Had ye known what this meaneth, I will have mercy & not sacrifice, * Some devout persons not knowing what the spiritual Sabbath is (the which holy Church hath declared unto us, and is expressed in the latter part of this discourse about the Sabbath; and the zealous observing whereof is a duty continuing whiles the world endureth) may perhaps take offence at some delivery herein; but such as are christianly wise will throughly examine the matter by the Scriptures and the doctrine of the Church in her fundamental books. Prov. 14.15.16.17. See Heb. 43.9.10.11. Esa. 32.17.18. Ps. 116.7.8. & 25.12.13. and 23.2. Rom. 6.12.18. 1. Pet. 4.1.2. ye would not have condemned the guiltless. The Sabbath was made for man, and not man for the Sabbath. It is a sacrifice, if hard labouring people all the week long, do Sunday evening sit still in their houses: but if in the fear of God they spend then an hour or two where music or some such like lawful recreation is, for the refreshing of their spirits, which all that day have been intent on heavenly matters as well privately as publicly (which have been at the whole public worship, forenoon an afternoon,) what commandment of CHRIST JESUS is there transgressed? Micah saith: k Mic. 6.8. God hath showed thee, O man, what is good, and what the Lord requireth of thee, To do justly, to love mercy, and l So is it in the margin, and so is the Geneva translation. to bumble they self for to walk with thy God. The Church saith in an Homily. m In the fourth part of the Rogation Homily, pag. 237. Love ye equity and righteousness, ensue mercy and charity, which GOD n jer. 9.24. Mat. 23.23. most requireth at our hands. There is a generation which will strain at o Mat. 23.24. gnats and swallow up camels: which will take offence at their honest poor neighbours recreating himself in the Sunday evening, and they themselves keep in their own houses, swelling * Such now as rejoice not for his Majesty's most gracious toleration, are for the most part such, as feel not what it is to labour hard all the six days. with spiritual pride, vain glory and hypocrisy, envy, hatred, & malice, & all uncharitableness, * Ps. 5.6. Prov. 17.5. Isa. 33.15. blood thirstines & rejoicing at others calamities, & given unto unexpressable lying & circumventing, & uncivility. The saying of the Lord by Isaiah unto hypocritical fasters aye be used unto such. Is it such a p Isa. 58.3.4.5.6.7.8.9. fast (or a Sabbath) that I have chosen? a day for a man to afflict his soul? Is it to how down his head as a bulrush, etc. Is not this the fast (or Sabbath) that I have chosen? to lose the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, and that ye break every yoke, etc. and that ye exercise the q Reckoned up by Christ in Matt. 25.41.42.43. six works of the Christian mercy or charity, according to which ye shall receive your everlasting judgement in the last day? Another r The second ground of the tolerating, expressed in pa. 8. ground of the said toleration is, That men may not spend the Sunday evenings in filthy tiplings and drunkenness, with idle and discontented speeches in alehouses, (which is now the practice of many of the meaner sort in most places,) where like s In the Homily of the place and time of prayer, pag. 126 rats & swine, (as the homily speaketh) they also rest in brawling, & railing, in quarrelling and fight. And whether is it better for such men then to use manlike & lawful exercises, as may make their bodies more able for war, or more expert for their private defence, or the more healthful, than in that which tendeth only to hurt both of body and soul, estate, name, and of whatsoever may be unto welfare? And whereas such persons are prove to misbehave themselves as well in public, as in private; therefore it is provided, that no ungodly or unsober conversation shall be used in the recreation: It is prohibited that any t Pages 13.16. of the declaration. offensive weapons be carried or used in the said times: and it is required, that all disorders there may be prevented or punished, to the end that all neighbourhood and freedom may be used. A u A third ground of the toleration, in page 7. further ground is for the sake of such as live in recusancy, that they may not be deterred from coming to conformity with the reformed Apostolical Church of England, by being persuaded that no honest mirth or recreation is lawful or tolerable in our Religion: which persuasion cannot but breed a great discontentment in their hearts, and hinder them from conforming. Also a In page 13. there it is straight commanded, * A fourth matter most observable in the Royal Declaration. That every person shall resort to his own parish Church to hear Divine Service, and each parish by itself to use the said recreation after Divine Service. And whereas hereby every parishioner is required to be usually at his own Church, aswell afternoon, as forenoon; is there not here prescribed uniformity, which is the great glory of a Christian Kingdom? It is written, b 1. Cor. 14.40. Let all things be done decently and in order. And the Colossians are commended for the c Col. 2.5. order which they observed. But some will say, When we have afternoons no Sermon at our own Church, it is requisite that we go where a Sermon is, for our edification. It is therefore necessary to be considered seriously, wherein such for the most part do desire to be edified Saint Paul speaking of the true people of CHRIST signifieth, d Eph. 4.16. That they make increase unto their edifying in Love. And to the Hebrews he saith, e Heb. 10.24.25 Let us consider one another to provoke unto love and good works: not forsaking the assembling of ourselves together, as the manner of some is. The Lord CHRIST JESUS saith, * Mat. 5.6. Blessed are they that hunger and thirst after righteousness. Saint jude also saith, f Judas 20. Build up yourselves on your most holy faith. Holy Church hath ordained, That in the Sunday afternoon there should be taught her fundamental Catechism, Her laws the Canons and constitutions should be read, the Common prayer with the Lessons be said, and that the Homilies should be read also. Is there not * See Chap. 47. of the christian Divinity. edifying in the true Catholic and Apostolic faith, and in the Christian life and conversation, to he received from the doctrine of the said books composed and set forth by the supreme divine wisdom of our Church? Where are they that have attained unto so perfect a beleese and course of life, as is in the said writings held forth? If then such a measure of edifying be to be had from what is appointed to be unto every congregation, do not such as usually departed there from, and have the said sacred deliveries in light account or contempt, declare themselves to be of the number of those foretold, g 2. Tim. 4.3.4. That will not endure sound doctrine, but after their own lusts will heap to themselves teachers, having itching ears; and will turn away their ears form the truth, and will be turned unto fables? Let the h Mat. 7.18 19.20. fruits in words and deeds, which many such daily bring forth, be considered; and it will plainly appear, that the most of them do not seek to be edified, how they may amend their lives according to God's holy word, and to have an heart to love and dread him, and diligently to live after his Commandments: Unto which edification the most sacred Let any informeth us all. Also if it be requisite for some often to go from their own Parish Church, is it not likewise for all the rest? And then in some Churches on the Sunday afternoon there would be no Divine Service at all. Now it remaineth, that answers be unto some questions made concerning * See about recreation what Mr. Doctor Prideaux hath delivered in his treatise concerning the Sabbath, printed in this year; & what is said thereof in another Doctors preface unto the said treatise. recreations on the Sunday evening. It is demanded, how can it agreed with the doctrine of an i In the homily of the place & time of prayer, and in the first part thereof. Homily signifying that then we should rest in holiness? The answer is, It is said, k In page 13. That they to whom it belongeth in office, shall present and sharply punish all such as in abuse of this our liberty, will use these exercises before the ends of all divine Services for that day. Bowling and all unlawful games are l In page 12. prohibited to be used on the Sunday. The Church alloweth of no profaneness to be at any time of that day. It is manifest not only from her * The thirteenth. canon concerning the celebrating of Sunday, but also from the Articles given at the late Metropolitical visitation, wherein Church-officers are required to inquire, m In the 17. arcide concerning the parishioners. Whether any person in the parish do exercise any trade or labour, buy or cell, or keep open shops or warehouses upon the Sunday, or holiday, by themselves, their servants, or apprentices, or have otherwise profaned the said days, contrary to the orders of the Church of England? And whether there be any Innkeepers, Alehouse keepers, Victuallers or other persons, that permit any persons in their houses, to eat drink or play, during the time of Divine Service or Sermon, or reading the Homilies in the forenoon or afternoon, upon those days? Moreover concerning holiness it is to be distinguished: There is holiness n 1. Thes. 4.3.4.5.6.7. moral, namely an abstaining from such things as are always unlawful, against which kind of matters the Church insisteth in that her sacred Homily. And there is holiness o Leu. 23.7.8. ceremonial which is an abstaining upon Sunday or any other holy day from such matters, as are lawful upon a working day, which holiness also the Church in that her Homily hath prescribed. Now concerning holiness ceremonial of what kind soever, whereof the Church hath been the prescriber, yea all ceremonial holiness whatsoever CHRIST in his word hath not commanded to be everlastingly observed, the Church hath power to p See Chap. 41. in the christian Divinity. dispense with the same, according as she in her godly wisdom seethe it most expedient for the time. For thus she delivereth in her q In the Article 34. of the Traditions of the Church. Articles of Religion, It is not necessary that traditions and ceremonies be in all places one, or utterly like; for at all times they have been diverse, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against GOD'S word. Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, so that all things be done to edifying. Let such as doubt, search every sentence of the whole holy Bible, and see if there be any saying, which doth, not seemingly but certainly, prove it to be a sin, for such as have been at all the whole public divine Services of the Sunday, and have had their meditations all the forenoon and afternoon r It is the will of the Church, that every person should on Sunday be thus devoted, until the full end of all public Divine worship for that day. zealously set on matters heavenly and spiritual, in the evening to refresh themselves with such recreations, as are allowed then to be used. It is memorably said in the contents set in the s In the last Translation. Bible afore Rom. 14. about observation of days, Men may not contemn nor condemn one another for things indifferent. There is also objected that delivery by the holy Prophet t Isai. 58.13. Isaiah, viz. That on the Sabbath one may not do his own ways, nor find his own pleasure, nor speak his own words. The answer is, The exposition of that sentence, which is set in the margin of the Geneva translation, is, If thou refrain they self from thy wicked works. Whereby it is signified to be understood, that that text speaketh of moral holiness to be observed perpetually, as Saint Peter saith, u 1. Pet. 1.15. Be ye holy in all manner of conversation; not only on the first day of every week, commonly called Sunday; but also on w Ps. 106.3. Luke 1.74.75. every other of the days of the week also. And the pleasure against which the Prophet speaketh, appeareth not to be pleasure of lawful recreation then allowed to be used, but pleasure in very wickedness. And so the word pleasure is observed to signify in the same Chapter, where it is said, x Isa. 58.3. Behold, in the day of your fast you found pleasure, and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness. In the Geneva translation, verse 3. It is rendered, You will seek your will, and require all your debts. The note on those words is, Thus he convinceth the hypocrites by the second table, and by their duty toward their neighbour, that they have neither faith nor religion. And y His words are Jejuniorum dies consumunt in maleficiis, etc. junius in his annotations on his translation of the said 3. ver. of Isa. 58. expressly signifieth the sense to be, that they spent fasting days in mischievous deeds. Yea Isaiah himself in the Chapter a little afore showeth, that he speaketh against mere wickedness wrought on the Sabbath, from that as he saith, z Isa. ●6. 1.2. Keep ye judgement (or * As the margin readeth. equity) and do justice. Blessed is the man that doth this, and the son of man that layeth hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. Also that Isaiah by forbidding once own ways, ones own pleasure, and ones own words, meaneth matters of sin absolutely (such things as are sin in their own nature on any day) it appeareth from that he saith also a little afore, a Isa 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts. Moreover the holy Prophets by the Sabbath do in sundry places mean, as did the Apostles where they mention it, or use words unto the same effect. Saint Paul saith, There remaineth a rest (or a keeping of a b In the margin of the last translation of Heb. 4.9.10. Sabbath) to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. The c It is of those notes which are translated out of Latin, and set unto the Geneva translation. note in the margin is, As GOD rested the seaventh day, so must we rest from our works, that is, from such as proceed from our corrupt nature. Of such Sabbathising or resting Saint Peter also speaketh, where he saith, d 1. Pet. 4.1.2. Forasmuch then as CHRIST hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin: that he no longer should live the rest of his time in the flesh, to the lasts of men, but to the will of GOD. It is also asked, how can agreement be with the fourth Commandment? The answer is, It is declared in the exposition thereof, that that natural seaventh day therein mentioned is not e See what is afore delivered next after the exposition of the third Commandment. now to be kept holy. Sunday is the first day of the week (as speaketh the f Acts 20.7. 1. Cor. 16.2. etc. Gospel) and not the seaventh day of the week. But let us hear how the Church expressly delivereth, that we are to understand the fourth Commandment, And thus it saith, g These sayings are all expressly delivered in the larger Catechism of the Church, commonly called Nowell in quarto, in the exposition of the fourth commandment. Sabbath, by interpretation signifieth Rest. This Commandment hath a double consideration. For in so much as it containeth a ceremony, and requireth only outward rest, it belonged peculiarly to the jews, and hath not the force of a continuing and eternal law. But now by the coming of Christ, as the other shadows of jewish ceremonies are abrogate, so is this law also in this behalf abridged. And the ceremony excepted, there is remaining that, whereunto we are perpetually bound. For this Law was ordained for three causes: First, to establish and maintain an Ecclesiastical discipline and a certain order of the Christian Common weal: Secondly, to provide for the state of servants that it be made tolerable: Thirdly, to express a certain form and figure of the spiritual rest. The spiritual rest is, when resting from worldly business, and from our own works and studies, and as it were having a certain holy vacation, we yield ourselves wholly to God's governance, that he may do his works in us: and when (as the Scripture termeth it) we crucify our flesh, we bridle the froward desires and motions of our heart, restraining our own nature, that we may obey the will of God. For so shall we most aptly reduce and bring the figure and image of the eternal rest to the very thing and truth itself. Also, we may not cast away this care on the other * Daemons debemus interimere, non corum substantiam perimentes; sed quia opus corum & studium est, ut nos pec●●e faciant, sme dubis corum interitus est si non peccamus. Si omnes nos hostes destrurerimus, tunc diem festum Domino celebramus. Greg. Hom. 8. super Ps. 101.8. days, for when we have once begun, we must go forward to the end, throughout the whole race of our life. And (saith the Church, out of her most high divine knowledge in the mysteries of GOD'S word) the number of seven, forasmuch as in the Scripture it signifieth perfection, putteth us in remembrance that we aught with all our force and endeavour continually to labour and travail toward h Heb. 6.1. 2. Cor. 13.9.11 Gen. 17.1. perfection. Also for the great comfort of souls, which i Psal. 42.1.2. pant after God, which thirst for the living God, the Church there in concluding her delivery about the Sabbath, doth signify, That here in this life a k Heb. 6.5. and 4.3. taste of that rest may be had, which we shall enjoy perfectly, fully, and most blessedly in the Kingdom of GOD. Of the which Taste now to be enjoyed, as many holy Scriptures do speak in most glorious manner; so also the Church delivereth wonderful divinely in sundry places of her sacred Service; as in her first Homily of all it is said concerning the most holy writings, l In the end of the second part of the Homily called, An Exhortation to holy Scripture. Let us pray to GOD (the only Author of these heavenly studies) that we may speak, think, believe, live and departed hence, according to the wholesome doctrine, and verities of them. And by that means, in this world we shall have God's defence, favour and grace, with the unspeakable solace of peace, and quietness of conscience, and after this miserable life, we shall enjoy the endless bliss and glory of heaven. Now true Christians as they aught to be mindful to observe the first day of every week (called Sunday) by virtue of the m Rom. 8.4. See the Homily of the place and time of prayer, and chap 43. equity signified in that fourth law or commandment of Almighty God, according as CHRIST in his Gospel and the Church in her doctrine and discipline do require; so are they also zealously to remember and consider, that God is not n Isa. 1.13. and 66.4. Matth. 12.2.7. jer. 9.24. Micah 6.8. delighted in a Pharisaical regarding of the day unto him. In the days of Jeremiah there were which would say, The Temple of the Lord, The Temple of the Lord; but as the o jer. 7. Prophet declareth, their conversation was quite contrary unto the doctrine of the Lord. So are there very many in the Christian world, which cry out, The Sabbath of the Lord, The Sabbath of the Lord; so drawing near unto him with their mouth, & with their lips honouring him, but have (as the p Isa. 29.13. Prophet saith) removed their heart fare from him, and their fear towards him is taught by the precept of men. And therefore (saith CHRIST) in q Mat. 15.8.9. vain they do worship me, teaching for doctrines the commandments of men. Ezechiel speaking of such saith: r Ezech. 33.31. With their mouth they show much love, but their heart goeth after their covetousness. It may now be added, And after pride and arrogancy of spirit, and enviousness of affection. They bear a fervent zeal against any the lest recreation to be used on a Sunday evening, professing what a strictness than aught to be: but as on very Sunday they take plenty of liberty inwardly to follow their own corrupt affections, & outwardly to use their mouths uncharitably; so in the other days of the week, in their dealings they take no small s jer. 7.5.6.8.9.10. liberty to speak and to do that, which is expressly contrary to the everlasting laws of our Lord and Saviour Jesus Christ; as woeful experience in too too many places testifieth. And these things in the expounding of the Catechism are here added, not as in the behalf of any the lest sin to be committed; but to further such as are ignorant, & hate not to become in mind and life t Ps. 50.16.17.18.19.20.21.22.23. reform, that they may aright understand what is by supreme authority published, how it is for a great abundance of true Christian good intended & also so expressed. Moreover the Kings most excellent Majesty according to the mind of the eternal Almighty God hath ordained, that the ancient Christian feasts be kept again, as they were heretofore: as the feast of Whitsuntide, the feasts of the dedication of Churches, commonly called Wakes, and what other feasts have been observed also since Reformation hath been established. Have we not great cause now of magnifying the goodness of God, for moving the heart of our most gracious Sovereign thus to w Isa. 58.12. and 61.4. build the old wastes, to raise up the former desolations, the foundations of many generations, To be a repairer of the breach, the restorer of paths to devil in? Who are there among the ancient people of our Kingdom, (that are of any observation) which do not daily complain, that since Wakes have been neglected, x One main cause why iniquity hath abounded, and the love of many waxed cold, as is fore told in Mat. 24. love between people of neighbour Parishes hath very greatly decayed; and since Whitsun feasts have ceased, love among the people of every Parish hath unexpressibly waxen cold? The wisdom of the great GOD knowing what a nourishing and preserving of godly love and charity among his people the solemnising of feasts would be, ordained in his Law many to be duly kept every year. Therefore the Catholic & Apostolic Church of JESUS CHRIST hath prescribed so y As are mentioned together after the Calendar in the Communion book. Seech. 43 many feast days to be yearly observed by all her members. Our godly forefathers were zealous in the keeping of them, though we now for the most part do little consider of them. Was not the LORD CHRIST in the days of his flesh here on earth present at the feasts celebrated by the Jews? Doth not Saint Paul say, speaking concerning Easter, z 1. Cor. 5.8. Let us keep that feast, etc. Doth not Saint Judas tell us, that the Christians of the primitive Church, as well Gentiles as Jews, had their a Judas 12. feasts of charity, though b 2. Pet. 2.13. some at the said feasts did not rightly carry themselves? And did they keep such feasts without commandment thereunto by the holy Ghost in the Apostles? The said feasts are in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much as to say Loves. And Scapula on the word saith: The common banquets of Christians were so called, because they were instituted for the cause of retaining mutual love & charity; c In page 235. The which (as saith the Church in the Rogation Homily) is the only livery of a Christian man, and whereby together with godly peace and quiet, we be knit together in one general fellowship of CHRIST'S family, in one common household of God. See with what fervency God hath prescribed the Whitsun-feast to be kept for the rejoicing together of the whole body of a people, which belong each to other; in Deuter. 16.9.10.11.12. It is a matter greatly considerable to hear discreet old folk relate, what d The happiness of the times, when the feasts now commanded, were duly observed. Satan now hath great wrath, & doth express it in his members by their hindering what they can, the yearly solemnising of the allowed feasts. justness, charitableness, and friendliness among neighbours was, when the said feast was godlily solemnised: how little viciousness, drunkenness, whoredom, maliciousness, theft, & other enormities were then. Moreover, in keeping of the Wakes, our forefathers not only expressed every year a grateful remembrance and thanksgiving unto God for their Churches builded, but also would unto that their said feast invite their friends of the Parishes round about or near them, and then when their neighbour's Wakes were, they were invited again. Thus the whole landfeasted each other unto an unutterable conservation of unity & godly love. And whereas * Dancing is allowed by holy Scripture. dancing is nominated for one of the lawful recreations (& yet there are which otherwise accounted it:) Is it not directly commanded by God himself, where it is said? Let Israel rejoice in him that made him: Let the children of Zion be joyful in their King. Let them praise his name in the c Ps. 149.2.3. dance: let them sing praises to him with the timbrel and harp, f Ps. 150.4. praise him with the timbrel and dance. Did not David dance before the Lord, and (as he spoke expressly) g 2. Sam. 6.21.16. played before the LORD? And was not Michal smitten with barrenness for despising him because of the same? Let the Michals of these days consider, what was that which Michal so h vers. 20.22. excepted against in David's * Schindeler the most learned interpreter of the Hebrew tongue delivereth, That a feast is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because therein people do dance. He saith: Die festo edunt, bibunt & sallant homines. And festis diebus laetitian svam choreis & saltationisbus declarabant & adbue declarant judaei. dancing, and it may teach them not to be censorious and so uncharitable, in passing their sentence upon men and women's dancing together. Did not CHRIST JESUS himself mominate Music & dancing to be that, whereby the i Luk. 15.25. good and holy father of the prodigal son did express his joy for his conversion? And whereas some there are that allow of the recreation, so that men and women do not dance together, but each sex in a company apart; and their reason is, because (as they say) no example can be showed in the Bible of any such dancing, Such may consider what is said in Jeremiah: k jer. 31.13. Than shall the virgin rejoice in the dance, both young men and old together. In the Greek Bible it is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, then shall the virgins rejoice in the assembly of young men, and the old men shall be glad. Doth not this ancient translation considered with the Hebrew reading, at the lest intimate that young men & maidens may dance together? The Church hath power to change the circumstances of ordinances mentioned in the Scriptures, yea of * The Church hath altered the time & gesture used in receiving the Sacrament. circumstances in the receiving of the Sacraments. And if the Church allow men and women to dance together, who can then prove it to be a sin? But it is objected, They may not be near together, because it may 'cause unchaste thoughts. By the like reason they may conclude, that it is unlawful for men and women to be nigh each other in any place or occasion. But Saint Paul saith: l Tit. 1.15.16. Unto the pure all things are pure: unto them that are defiled and unbelieving, is nothing pure: but even their mind and conscience is defiled. Such as fear Satan's temptation, may provide for their own safety: but such as are fully persuaded in their hearts, that by God's grace he shall not in such recreation annoyed them, appear to be free to dance with whom they will, according to the m Phil. 4.8. laudable custom. When as dancing was often used in all Parishes by all people, how greatly was true Christian friendship increased thereby, and conserved. By this (saith the Lord JESUS) shall all men know that ye are my disciples, if ye have n Joh. 13.35. Godly love is signified in the prayer for Christ's Church Militant, to be the Sovereign good or chief happiness in the life or conversation of mankind. See 1. Cor. 13.13. and 1. Joh. 4.7.8.16. Joh. 13.35. love one to another. And even as Peter and John said in another case, so may it be said: Whether is it better in the sight of GOD, for people Sundays after all Divine Services for that day ended, for to assemble together unto such public recreation as is allowed, than to keep at home or one to go to another's houses, and there to speak against the higher powers (especially such as are in the Clergy, there to talk of other folk's matters which nothing concern them, there to consult mischief against such as they affect not, and to spend the time in unprofitable talking, yea and in such matters as are not meet here to be mentioned? Moreover, whereas throughout the whole Kingdom there is a great neglect of very many in coming to evening prayer: For many of the richer sort accounted it not beseeming their State, to come to evening prayer, unless there be a Sermon; and many of the meaner sort take example by them, concluding that if the richer may lawfully absent themselves from Church, why may not they likewise? Now by this prescription of the Kings most excellent Majesty being in every expressed point thereof duly observed, very many will repair to the Divine Service more carefully, and so o Devotion will be increased by the due observing of the prescriptions in the Declaration. devotion will be abundantly increased. And what is true godliness? Can there be a more perfect godliness, than for people to agreed together in the truth of God's holy word, and to live together in unity and godly love? Is not this the drift, scope, and main intent of his Highness' Declaration? Whoso will impartially by God's holy word consider of his most sacred Majesties declared care for the Church, cannot but see, that now it is from God, as in the days of the Prophet Haggai, when as the Lord p Hag. 1.14. stirred up the spirit of Zerubbabel, Governor of juda, and joshua the high Priest, and sundry other truly godly persons for the restauration of what was then defective. The Lord saith by the Prophet Amos: q Amos 9.11. In that day will I raise up the Tabernacle of David, which is fallen, & close up the breaches thereof, & I will raise up his ruins, & I will build it as in the days of old: that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doth all these things. Though it may not be said, that the Tabernacle of David hath fallen down in our land, yet (like as all material houses and tabernacles are subject to ruins) so hath it had some certain * The holy fathers have mentioned some of the decays in their prayer made for to be used at the last fast. See the beginning of the Epistle dedicatory of the Christian Divinity. decays. Was there not a breach beginning in it, about Predestination and all the doctrines depending thereon, until the Royal prudence by GOD'S especial providence u Amos 9.11. In his highness most prudent reign that prophecy of Amos hath a fulfilling now in our land. closed up that breach in the Tabernacle, by that most divine Declaration set afore the 39 Articles of Religion, requiring that so that high doctrine and all depending on it may be so understood, as not to be contrary to the divinity expressly contained & delivered throughout the book of common prayer? His Majesty's most sacred instructions concerning Catechising, etc. would they not 'cause a great increase of knowledge in the grounds of the true Christian Religion, among youth and all persons, of the meaner sort, who in very many places are lamentably ignorant of the same? Is it not his Sacred Majesties most godly endeavour, & likewise of the holy Fathers of the Church, for to have the Tabernacle of David in our Land, to be as in the days of w So would God have his Tabernacle to be restored. See Amos 9.11. Jer. 6.16.17. Isa. 58.12. 2. Joh. vers. 5.6. old, namely when as reformation was in its perfectest flourishing and standing? Is not the sum of his Highness' late declaration, that Christian charity may amongst us all towards each other abound, the very life of true Religion and virtue? And therefore people are not to show themselves to be of the number of those, which the Apostles foretold would be in the last times, which a Judas 8. and 2. Per. 2.12. speak evil of dignities, & of those things which they know not. There are sundry well disposed people, which observe many evil effects come to pass, & do greatly bewail them: but very few do take matters into so serious a consideration, as to find out the causes of such evils. The high understanding Fathers of the Church do clearly see, that the cause of all evil which hath so much increased, is, for that a c 1. Tim. 4.1. and 2. Tim. 4.3.4. Faith hath entered into many people's minds, contrary to that which is prescribed throughout the three books of the Divine service. Also that a great cause of the decay of much charity and good neighbourhood, hath been the d In his most sacred Majesty's Declaration, and pages 15 16. it is signified. forbidding of the ancient feasts of the Church, & of ordinary meetings, & of the like nourishing of unity & godly love. For this present here shall be an end of this discourse with the rehearsing of some of the Scriptures testifying of the Whitsun feast, and of the feasts of the Dedication of Churches, both which are to be kept yearly for evermore in every Parish of or. Land, if his Sacred Majesty's holy will and pleasure be duly observed and obeyed. Concerning the Whitsun feast, thus saith the lord e Deut. 16.10.11. Thou shalt keep the feast of weeks unto the Lord thy God, with a tribute of a free will f Than every one of ability is to contribute for some pious use. Tribute in the margin there is sufficiency, for to signify, that every one according to his ability is to be liberal in such a contribution. offering of thine hand, which thou shalt give unto the Lord thy GOD, according as the Lord thy God hath blessed thee. And thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to put his name there. Concerning the feasts of Dedication of Churches, thus it is signified in the Scripture. King Solomon having built the Lords Temple, did at the g 1. Kings 8.65.66. Dedication of it make a feast, and all Israel with him. It is written in the book of Maccabees, that when GOD'S Sanctuary was cleansed and made up, etc. judas and his brethren with the whole congregation of Israel ordained that the days of the h 1. Mac. 4.56.57.58.59. dedication of the Altar should be kept in their season from year to year, with mirth and gladness. Saint john in his i Joh. 10.22.23. In the margin of the said chapter and verse of S. John, there is reference unto 1. Mat. 4.59. Gospel recordeth the said feast, and writeth that then CHRIST was present, and walked in the temple in Solomon's porch. Saint Paul saith, k Rom. 15.4. Whatsoever things are written afore time, are written for our learning. And saith the i In the homily against Idolatry, pages 18.19. See cap. 18. Church, speaking of what is written in the old Testament, If we be the people of God, how can the word and law of God not appertain unto us? Saint Paul saith, Every Scripture is given for our instruction in righteousness, that we may be perfect unto m 2. Tim. 3.16.17. every good work. And again saith the Church (which though it be mentioned but about the fourth Commandment, yet it is to be made use of about n In the homily of the time and place of prayer, pages 124.125. every Commandment mentioned in the old Testament) Whatsoever is found in the Commandment, appertaining to the law of nature, as a thing most godly, most just, and needful for the setting forth of God's glory, it aught to be retained and kept of all good Christian people. It is no indifferent matter to leave unobserved such feasts, which are mentioned in the Scripture, and which the Church signifieth should yearly be kept. Most memorable hereunto is the saying of the Lord in Deuteronomy, o Deut. 28.45.46.47. Curses shall come upon thee for a sign, and for a wonder, and upon thy seed for ever: because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things. GOD ordained the feasts to be kept, that in them all the people might express their thankfulness unto him for his blessings given unto them. And therefore the people of GOD in all ages have not only with great zeal and care kept the feasts prescribed unto them by GOD and the Church, but also in thankfulness to God for sundry blessings received, have kept feasts voluntarily, as Abraham made a feast when Isaac his son was p Gen. 21.8. weaned, so now at childrens christening, women's churching, etc. * In the Articles delivered at the late Metropolitical visitation it is required, That Church-houses be kept in due reparation, and only for that right holy use, for which they were ordained. In them the parishioners are to celebrated their banquet at Whitsuntide etc. for the increase of godly love, & for the comfort of the poor amongst them. Q. Now proceed on in explaining the rest of the Commandments, What is the fifth Commandment? A. Honour thy Father and thy Mother, that thy days may be long in the land which the Lord thy God giveth thee. Q. Because in the duty towards ones * Proximus nester, est quilibet cui vel officium, vel auxilium nostrum exhibere debemus, aut cujus officio auxiliove nos indigemus. Luc. 10.36.37. Polanus lib. 10. cap. 2. neighbour, that which is included in this Commandment is signified, and in sundry things expressed, therefore here shall not be question concerning what is there delivered. But now here declare, whether by Father and Mother are meant any else, saving our natural Parents? A. The Lord saith in Isaiah, s Isa. 49 23. Kings shall be thy nursing fathers, and their Queens thy nursing mothers; whereby we are given to understand, that they which have the chief rule over us, and also all that are in authority under them, and are set to govern us are signified by the said names. By Mother is also meant the Church of Christ, wherein the faithful are begotten by the incorruptible seed of God's word, as the * Yea also the Fathers of the Church in the former ages. Geneva note expoundeth that saying of Solomon, t Prov. 1.8. Forsake not thy mother's teaching. Wherhfore by this Commandment we are required to have in all due honour the most reverend Fathers in God the Archbishops, and the right reverend Fathers in God the Bishops. And as we are duly to honour all Churches of Christ in what nation soever; so in a more special manner we are to honour the Apostolical Church of England, wherein we have been spiritually u Psal. 110.3. Isa. 66 7.8.9. conceived and brought forth, w & 66.11.12. borne on her sides, dandled upon her knees, suckled at her breasts, fed with her x 1. Cor. 3.2. tender meat, and with y Heb. 5.11.12.13.14. stronger, according as we have been and are able for to z Joh. 16.12. bear or digest the same Are they not justly counted graceless children, which have their natural mother in contempt, that regard not her a Prov. 6.20.21.22.23. Pro. 31.1.2. etc. See Prov. 30.17 and 15.20. and 19.26. and 20.20. advising of them? Can the gracelessness of such be unto the full expressed, which contemn or neglect the divine Service books of our mother the Church, and think their own imagined wisdom in religion matters many degrees more excellent than hers? Q. Why is it added, That thy days may be long in the land, which the Lord thy God giveth thee? A. Jesus the son of Sirach saith, The Lord hath given the father honour over the children, and hath confirmed the authority (or judgement) of the b Sir. 3.2.4.4.5.6.7.8.9.16. mother over the sons. Whoso honoureth his father, maketh an atonement for his sins: and he that honoureth his mother, is as one that layeth up treasure. He that honoureth his father shall have a long life, and he that is obedient unto the Lord, shall be a comfort to his mother. Honour thy father and mother both in word and deed, that a blessing may come upon thee from them. For the blessing of the father establisheth the houses of children, but the curse of the mother rooteth out foundations. Seeing that the Lord JESUS said, c Mat. 16.19. Unto thee Peter, will I give the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt lose on earth shall be loosed in heaven: and also said unto the other Apostles, d joh. 20.23. Whose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain, they are retained: Ought not our mother's discipline and doctrine to be much reverenced, and her excommunicating to be dreaded? Few do consider how great and manifold is the authority of the Church, and lesser lay to heart how many in these times have in contempt or neglect the said authority. It is observed that the Hebrew text of this Commandment is, That they may prolong thy days, that is, as * See his annotation on Exo. 20. set unto his translation. junius saith, by their blessing of thee. In which sense (saith he) some are said to e 1. Tim. 4.16. jam. 5.20. save others: and he referreth unto the chapter of Sirach afore mentioned for illustration of the matter. Did not f 2. King. 2.24. Elishaes' curse shorten the days of those Children that dishonoured him a father in Israel? And were not the obedient children of the Patriarches the better in soul and body for their parent's blessing? Atheism and unbelief hath so prevailed in many, that they believe not that the blessing of a spiritual Father, namely confirmation performed by a Bishop, doth any good. And because it is not believed that GOD worketh so by the holy Fathers, and in the Sacraments, and in other ordinances of his, and by other g God saith, that upon his true people the Ministers shall put his name, & he will bless such Israchtes. Num. 6.27. See chap. 74. ministers, according as his word expresseth, hence is it that due honouring of them is so greatly neglected. And here it might be largely treated concerning the promised land, into which the people of Israel were now travailing, when GOD spoke these words unto them; he having brought them out of one land, was leading them into another land. David signifieth what that land was spiritually, where he prayeth, saying, Led me into the h Psal. 143.10. land of uprightness. And that is the land which every obedient soul shall in this world have some entrance into; and David expresseth it where he saith, i Psal. 25.13. The fearer of the LORD shall devil at ease (or * See the margin in the last translation. lodge in goodness) and his seed shall inherit that earth (or land.) Again he saith, k Psal. 37.11. The meek shall inherit the earth (or that land:) and shall delight themselves in the abundance of peace. And these words of this fift Commandment are also to be understood concerning the outward land, which we inhabit: for by dishonouring of the higher powers many pull miseries upon themselves, yea and sometimes destruction. David saith, l Psal. 55.23. The deceitful as well as the bloodthirsty, shall not live out half their days. Q. What is the sixth Commandment? A. Thou shalt do no murder. And here it is to be observed, as it was afore signified, that GOD'S Commandments require our observation of them, aswell inwardly as outwardly. Hence it is said, m God requireth, that we should honour the King with our very heart, and likewise to bear a reverend remembrance of all powers under Him, that are over us. Eccles. 10 20 Curse not the King, not not in thy thought (or conscience.) And Saint Paul saith, n Col. 3.22.23. Servants obey in all things your masters according to the flesh: not with eye-service, as men pleasers, but in singleness of heart fearing GOD: and whatsoever ye do, do it hearty, as to the Lord, and not unto men. So there is a committing of murder with the heart before the eyes of the Lord, as Saint john saith, o 1. Joh. 3.15. Whosoeve hateth his brother is a murderer. The Lord JESUS CHRIST (of whose coming one cause was (as the p In the Homily against adultery page 84. See chap. 21. Homily saith) to restore the law of his heavenly Father unto the right sense, understanding and meaning) giveth to us for to know, that whosoever is angry with any one without cause, or shall say to one, Racha, that is, empty brain, idle head, or shall say thou fool, pish, or the like, is a breaker of this q Mat. 5.21.22. sixth Commandment. And whereas the Lord saith, r Mat. 22.40. That on these Commandments hung all the Law and the Prophets, we are given to understand, that there is no sin whatsoever, but it may be referred to be a breach of one of these ten precepts. So that if one should take in hand for to show all the duties required to be done by each Commandment, and all the sins forbidden by each, would it not require a very great volume for to contain such a narration? The Church relleth us, s In her lesser Catechism. That all things tending towards blood shedding, are also forbidden, as mocks, reproaches, quarrelings, fightings, and such like. The sin of mocking and scoffing now greatly reigneth in very many, whereby they show their murderous minds towards such, at whom they scoff. Many much delight themselves in jesting at others, though the Gospel doth t Eph, 5.4. expressly forbidden it, because it is a thing not only uncomely, but also not proceeding from charity: for whom one loveth, he will not break jests upon him, but u 1. Pet. 4.17. honour him what he may. It is the music that many make to themselves to have a jest upon or against such or such a person, such or such a matter. The Gospel commandeth, that no corrupt w Eph. 4.29. communication proceed out of our mouths, that our speech be always x Col. 4.6. gracious; and the reason is, because we shall give account for every y Mat. 12.36.37. idle word: for (saith CHRIST) by thy words thou shalt be justified, and by thy words thou shalt be condemned. His religion is z James 1.26. It is not the Cari●tian Religion which he practiseth. Tit. 1.16. vain, that bridleth not his tongue, saith the holy Ghost by Saint james. It is by God's universal word signified to be the main mark, whereby a true Christian is discerned from a Pharisee, and also from a libertine, namely the a Mat. 12.34.35. jam. 3.15.16.17 Psal. 17.3. continual endeavouring to bridle his tongue, aswell privately as publicly, and to have a respect unto all the Bible's Commandments, concerning how one's mouth and tongue are to be ordered. The Prophet David prayed unto God for to deliver him from b Psal. 51.14. blood-guiltiness in the matter of Vriahs' death. Even innumerable are the kinds of murdering indirectly or by consent, and to reckon up many of them would be horrible to be read or heard. Such as live in retired manner as it were out of the world, or converse with none but such as either are civil, or do carry themselves civilly before them, cannot imagine what evils are done by many in c Eph. 5.12. secret, and where they dare show themselves in their proper colours. How many are indirectly murdered in such and such a manner, as the law of the land can take no hold on such Murderers? Universal cruelty is observed to be forbidden by this Commandment: And God's word forbiddeth that any cruelty should be showed to any body christian or unchristian, yea and to our d Prov. 12.10. or to any other e Rom. 8.22. creature Scarce any can comprehend how great avertue is charity, but such as have experienced the mercies of uncharitable ones in these times. Many Spiritual murtherings might be here mentioned, inward and outward: as, The f 1. Thes. 5.19. quenching of God's Spirit within one, The putting out and extinguishing of the g Luk. 11.35. light of conscience within one, The h Heb. 6.6. crucifying to ones self afresh the Son of God, and the putting of him to an open shame, the treading of him under foot, and the doing of i Heb. 10.29. despite to the spirit of grace. How have Gods two witnesses, the books of the old and new Testament, been many manner of ways k Rev. 11.7.8. murdered, as the Revelation foretold? How many manner of ways have the Church her two witnesses, the Communion book and the Homilies book been murdered, in that the authority, which their sayings should have among all the members of the Church of England, is either quite destroyed by many and among many, or so weakened as it cannot sway or move a * It is not to be named, it is unexpressable, in how light account very many which profess themselves to be members of the Church, have those two fundamental books of the Church. whit, either in matter of mind or of conversation. Q. What is the seaventh Commandment? A. Thou shalt not commit adultery. And this Commandment is likewise broken, aswel inwardly with the mind, as outwardly with the body; for CHRIST saith, l Mat. 5.28. Whosoever looketh on a woman to lust after her, hath committed adultery with her in his heart. And therefore the Lord signifieth in the words immediately after the said sentence, that he requireth we should mortify our members which are upon earth: fornication, uncleanness, inordinate affection, evil concupiscence, joh. 31.1. and not suffer n Mat. 5.29.30. eye or hand to be instrument of any manner of unchastity, but to be only used, as GOD'S Law may not be by them in any wise transgressed. How many a law hath GOD given by Moses for to show (as Saint Paul saith) how every one should possess his o 1. Thes. 4.4.5.7. vessel in sanctification and honour; not in the lust of concupiscence, even as the gentiles which know not God? For God hath not called us unto uncleanness, but unto holiness. And how are the apparent everlasting laws delivered by Moses hereunto by many utterly neglected? Saint Paul saith, It is a shame even to p Eph. 5.12. speak of those things which are done of them in secret. Why doth the Lord by Malachi say, q Mal. 4.4. Remember ye the law of Moses my servant, which I commanded him in Horeb, for all Israel, with the statutes and judgements? The Libertines of these days will not consider, that though Moses wrote some laws peculiar to the Jews, as concerning their ceremonial, circumstantial, & outward observation; yet that in all his books and in most chapters of his books there is expressed or signified that which is moral & * See Polani Syntagma and therein lib. 10. cap. 23. Many students in Divinity do neglect the study of that part of Theology, his tenth books contents. everlasting. Is it now lawful for a woman to be r See Lev 12. Churched, afore such time as it is by law of our Church prescribed? Is it now lawful for a man to marry his s Leu. 20.17. sister? And that is forbidden by Moses in Leviticus. That saying of the Church is perfect truth about every particular law delivered by Moses: * In the homily of the place and time of prayer, pag. 125. Whatsoever is found in the commandment appertaining to the law of nature, as a thing most godly, most just, and needful for the setting forth of God's glory, it aught to be retained and kept of all good Christian people. The Lord commandeth us to be t 1. Pet. 1.15.16 2 Pet. 3.11. holy in all manner of conversation. And therefore saith the Church in her most divine Homily against whoredom and uncleanness: u In the first part & pag. 79. CHRIST teacheth us an exact and full perfection of purity and cleanness of life, both to keep our bodies undefiled, and our hearts pure and free from all evil thoughts, carnal desires, and fleshly consents. w In the 3. part and page 86. GOD at this present abhorreth all manner of uncleanness, no less than he did in the old law, and will undoubtedly punish it, both in this world, and in the world to come. x Ezech. 18.6. and the Church in her Declarations exposition of the seaventh commandment observeth the same also. Ezechiel in his 18. chapter signifieth a great and weighty duty to be observed by all such as are married: and they that desire to be complete Christians, and to receive Gods manifold mercies and blessings in this world, and everlasting salvation, are diligently to read all Moses law, whereof he was not the author, but the eternal God. There is a considerable saying in the book of Tobias, and it is expressed in the Church-her first translation, which the Bishops the Fathers in God did set forth, and it is likewise in sundry Latin translations, and it is alleged in those holy Father's exposition of this commandment: y It is in that which is called Saint Jeromes translation the 17. ver. of ch. 6. The said book of the Church is commonly called, King Henry on the Sacraments; whereas it was set forth in the latter part of his reign. It is entitled, A necessary doctrine and crudition for any Christian man, etc. See in the homily of good works the third part and page 38. what is delivered concerning that renowned King. They that marry in such wise, that they exclude God out of their hearts, and give themselves unto their own carnal lusts, as it were an horse or a mule, which have no reason, upon such persons the devil hath power. And the Church now saith in her larger Catechism: By this commandment is forbidden all kind of filthy and wandering lust, and all uncleanness that riseth of such lust, as fondness in handling, unchasteness of speech, and all wantonness of countenance and gesture, all outward show of unchastity whatsoever it be. And not only filthiness of words and uncleanness of doings is forbidden by God, but also forasmuch as both our bodies and our souls are the temples of the holy Ghost, that honesty may be kept undefiled in them both, shamefastness and chastity is commanded, that neither our bodies be defiled with uncleanness of lust, nor our minds with unhonest thoughts or desires, but be always preserved chaste and pure. Wherhfore saith the Church, z In the homily against adultery, page 88 See ch. 94. and page 359. This shall we easily do, if when we feel inwardly, that Satan our old enemy tempteth us unto whoredom, we by no means consent to his crafty suggestions, but valiantly resist and withstand him by strong faith in the word of God, alleging against him always in our heart, this commandment of God: It is written, thou shalt not commit wheredome. It shall be good also for us, ever to live in the fear of GOD, and to set before our eyes the grievous threatenings of God against all ungodly sinners, and to consider in our mind, how filthy, beastly, and short that pleasure is, whereunto Satan continually stirreth and moveth us: and again, how the pain appointed for that sin is intolerable and everlasting. There is also spiritual whoring, when one followeth not the will of God, but (as David saith) goeth a whoring with his own a Ps. 106.39. inventions. Who therefore saith: b Ps. 73.27. They that are fare from thee shall perish, thou hast destroyed all them that go a whoring from thee. And are not they * Hereof should they duly consider, which profess themselves to be zealous for religion and yet are defective in duty towards the Church. guilty of spiritual whoredom, which neglect meditating on the fundamental doctrine of their mother, the instruction in Religion, which is contained in the books of the Divine Service, composed and authorised by the supreme divine Wisdom of the Church, and are wholly affected unto books written by private persons, which deliver doctrine contrary to the general doctrine of the Church books aforesaid? Q. What is the eight Commandment? A. Thou shalt not steal. This sin likewise may be committed in the heart, namely, when as one taketh from God that which is his. Hence the Prophet Malachy saith: Will a man b Mal. 3.9. rob GOD? yet ye have rob the Lord. Our heart is the Lords due; he saith: c Prov. 23.26. My son give me thy heart. Now if we * Very many rob god in these times, as those which withhold from Ministers that, which is their due by the law or custom of the land, etc. set our hearts or earthly riches, or earthly pleasures, or any thing else besides God, his word, his light, and the life which he requireth; and do not duly prepare our hearts to be fit temples for the dwelling of his spirit within us in this present life, that our Creator may in this world have a delight in us, we steal from God, and deceive our own selves. God is very jealous concerning people's hearts, when as he perceiveth them declining from the due obedience unto his requiries. Therefore he often saith: d jer. 17.9.10.11. I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. As the partridge sitteth on eggs, and hatcheth them not: so he that getteth riches and not by c But by doing wrong to God or man. right, shall leave them in the midst of his days, and at his end shall be a fool. f verse 13. O Lord the hope of Israel, all that for sake thee shall be ashamed, and they that departed from me shall be written in the earth, because they have forsaken the Lord the fountain of living waters. Universal unjust dealing between one another is forbidden by this precept. Workers of any g Ps. 66.18. and therefore 119.3. iniquity cannot assure themselves, that they are in the way to Salvation. The Lord saith by Micah: h Micah 6.10.11.12. Shall I count them pure with the wicked balances, and with the bag of deceitful weights? For the rich men thereof are full of violence: and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. Saint Paul saith: i 1. Thes. 4.3.6. This is the will of the Lord, that no man go beyond and defraud his brother in any matter, because the Lord is the avenger of all such. Blessed (saith David) are they that keep judgement: and he that doth righteousness at k Ps. 106.3. all times. But whoso is a worker of injustness shall perish everlastingly, how zealous soever he hath been about other laudable matters, as CHRIST hath pronounced and l Luke 13.26.27. Mat. 7.22.23. denounced the same. CHRIST'S ministry is called the m 2. Cor. 3.9. ministration of righteousness, his word the n Heb. 5.13. word of righteousness, his people people of o Isa. 61.3. and 60.21. righteousness, his way the way of p 2. Pet. 2.21. righteousness, his Ministers q 2. Cor. 11.15. and 2. Pet. 2.5. Preachers of righteousness. r 1. joh. 3.10. Righteousness and love is the visible mark (saith S. John) whereby his people are manifest from the children of the devil. The Church saith in her Catechism: All withdrawing of others duties (or dues) as withholding of the labourer's hire, refusing by covetousness to relieve the poor, to secure widows, fatherless children, and strangers, to leave the ignorant untaught, the simple uncounselled, the wand'ring and erring, undirected, the sorrowful uncomforted, and such like, are by this law uncondemned. The LORD CHRIST JESUS hath given a rule serving to the observation of this commandment, and even of all the rest toward man, the which if we remember and perform, we shall scarce at any time, in word or deed commit wrong against any one. And the rule is: s Mat. 7.12. Whatsoever ye would, that men should do unto you, the same do ye unto them: and whatsoever ye would not that others should do unto you, do not ye the same unto them. And this is to be understood concerning thought, word, and deed. Q. What is the ninth Commandment? A. Thou shalt not bear false witness against thy neighbour. The Church saith: t In the lesser Catechism. In this law we are forbidden not only open and manifest perjury, and breaking of our oath: but also all * It is unexpressable, how little conscience very many do make of lying, though the Gospel denounceth liars to be none of God's people, but such as are for that most horrible sin to be damned everlastingly. See Isa. 63.8. Rev. 21.8.27. and 22.15. lying, slanders, backbiting, and evil speakings, whereby our neighbour may loose his good name, & all flattery & dissembling whereby he may take harm. And that neither ourselves at any time speak any false or untrue thing, neither by words, writings, or silence, allow the same in other, but that we ever love, follow, maintain and uphold the truth. GOD, who knoweth the secrets of our hearts, when he forbiddeth evil speaking, doth therewith also forbidden wrongful misdeeming, and evil thinking of our neighbours. Yea, and he chargeth us, as fare as truth may suffer, to think well of them: And to our uttermost power to preserve their good name. As we are required by the Gospel under pain of perishing everlastingly, not to u Rom. 1.29.30.32. slander any one openly or secretly, so likewise are we required not to take up (or w Ps. 15.3. As it is in the margin. receive, or endure) a reproach against our neighbour, as the holy Prophet declareth: considering that we live in an age, wherein few are found which make conscience of wronging others in their name. The Lord JESUS signified unto his obedient people, that they should be hated of x Matt. 10.22. all others for his name's sake, that they would say all manner of evil against them y Matt. 5.11. falsely for his sake. If they have called the master of the house z Mat. 10.25. Beelzebub; how much more will they call them of his household? The children of Satan will not be content themselves to hold errors and heresies, and live in disobedience to God and Church; but also they will mortally malign all others, which will not profess and practise, and walk a 1. Pet. 4.4. 2. Tim. 3.12. in that desperate way, as they do. Some reason is; They know that such as refuse to accompany them, do b joh. 7.7. witness thereby against them, that their ways are evil. Now concerning lying and speaking untruth, who trembleth to transgress in that kind? Though the holy Ghost saith, c Rev. 21.8. All liars shall have their part in the lake, that burneth with fire and brimstone, the second death; yet who layeth it to heart? To make conscience of speaking any untruth, is by God in Isaiah delivered to be the peculiar property of his children, where it is said: Surely they are my people, d Isa. 63.9. children that will not lie: so I was their Saviour. And to make no conscience of uttering untruths is by CHRIST delivered to be the peculiar property of the devils children, where it is said: Ye are of your father the e joh. 8.44. devil, and the lust of your father ye will do: for he is a liar, and the father thereof. Saint John saith: f Rev. 22.15. Without God's city is whosoever loveth or maketh a lie. Therefore saith the Lord by g Zech. 8.16.17. Zechariah: Speak ye every man the truth to his neighbour: execute the judgement of truth and peace in your gates. And let none of you imagine evil in your hearts against his neighbour, and love no false oath: for all these are things that I hate, saith the Lord. Unto that outrageousness of slandering are many now come, that they blaspheme with * Many reproach with new names of faction and the like, such as profess sincerely the established doctrine of the Church. Yea it is a main policy of the devil so to hinder the passage of the divine Service doctrine. names of reproach such as profess the faith and life prescribed in the book of common prayer. So odious is the Catholic, Apostolic, and eternal truth of godliness unto such as live in any viciousness outward or inward! Therefore the complaint is now true, that the devil of hell is broke lose in very many people's minds & mouths. The Lord saith: h Mat. 12.34. Out of the abundance of the heart the mouth speaketh. All people do manifestly declare, which spirit hath his Kingdom within them by the words which proceed out of them. CHRIST saith, O generation of vipers, how can ye being evil, speak good things? David saith: Help Lord, for the godly man ceaseth: for the faithful i Ps. 12.1.2.3.4. fail from among the children of men. They speak vanity every one with his neighbour: with flattering lips, & with a double heart do they speak. The Lord will cut off all flattering lips, & the tongue that speaketh proud things. Who have said, with our tongues we will prevail, our lips are our own, who is Lord over us? There is also k In the declarations exposition of this commandment. referred unto the breach of this commandment, the teaching of untrue doctrine, and calling it God's word. See of such doings mentioned in Jeremiah 23. and Ezechiel 13. Isaiah 30.9.10. and Jeremiah 5.30.31. Q. What is the tenth commandment? A. 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. In the Declaration set forth by the l Christ saith in Joh. 8.12. He that followeth me, shall have the light of life. Whosoever with a single heart will read the said declaration, shall perceive that the Fathers of the Church, then following gods light arising in the Christian world at that time in a special manner, in expounding the ten commandments, abundantly set forth the upright life of true Christianity. Church in the latter part of the reign of King H. the Eight it is thus delivered upon this commandment: All they be transgressors of this commandment, which by deliberation and full consent, cast their minds and lusts, to accomplish the concupiscence and desire, which they have to obtain and get unlawfully an other man's wife, child, servant, house, land, cattles, or any thing or goods that be his. And they also be transgressors of this commandment, which by envy, be sorry of their neighbour's wealth & prosperity, or be glad of their sorrow, hindrance & adversity. And also all they which do not set their minds and studies, to preserve, maintain, and defend, unto their neighbours (as much as it is in them) their wives, children, servants, houses, lands, goods, and all that is theirs. For this commandment not only forbiddeth us to desire unlawfully from our neighbour any thing that is his: but by the same we be also commanded, gladly to wish and will unto him, that he may quietly possess and enjoy all that which God hath sent him, be it never so great abundance. And this mind we aught to bear unto every man by this commandment, not only if they be our friends and lovers, but also if they be our enemies & adversaries. And it is there also said: Furthermore like as in the fift commandment, under the name of father and mother is understood all superiors: and in the sixth commandment, under the name of killing is understood all wrath and revenge: and in the seaventh commandment, under the name of adultery is understood all unchaste living: and in the eight commandment, under the name of theft is understood all deceitful dealing with our neighbours: and in the ninth commandment, under the name of false witness, is understood all misreport, and untrue use of our tongue: So in this last commandment, under the name of desiring of another man's wife and goods, is understood all manner of evil and unlawful desire of any thing. Mortify therefore (saith the Apostle) evil m Col. 3.5.6. concupiscence and covetousness, which is idolatry. For which things sake the wrath of God cometh upon the children of disobedience. n 1. Tim. 6.6. Godliness is great gain if a man be content with that he hath. Q. Why are we taught to pray, Writ all these thy laws in our hearts? A. It is one of God's promises unto his obedient people, as it is related in the Epistle to the Hebrews, I (saith the Lord) will put my laws into their mind, and o Heb. 8.10.11.12. writ them in their hearrs. We also for our parts unto the attaining of that favour from God, are to do like David, who said, p Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee. We are (as Christ commandeth) to q Mat. 6.20. lay up treasure in heaven for ourselves: and (as Paul saith) let the word of Christ devil in us plenteously in all wisdom: and to have our s Psal. 1.2. delight in the law of the Lord, and therein to meditate day & night. Which if we do, than (as Isaiah signifieth) we shall be t Isa. 54.13.14. taught of the Lord, great shall be our peace, and in righteousness we shall be established. Q. Of how many branches doth once duty towards God consist, according to the delivery in the Catechism immediately after the ten Commandments? A. It may be conceived to be there expressed in ten. Q. What is the first branch thereof? A. To believe in God. And in the exposition of the Creed the true belief (or what we are to believe in and of God, the Father, Son, and holy Ghost) hath been largely declared. Saint Paul saith, u Heb. 11.6. He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. And he signified to the Athenians, w Acts 17.26.27.28. how it is Gods will, that r Col. 3.16. every one of mankind should seek the Lord, if haply they might feel after him, and found him, though he be not fare from every one of us; for in him we live, and move, and have our being. Q. What is the second? A. To fear him: And that with a son-like fear. It is said of Michael the Archangel, when contending with the devil, he disputed about the body of Moses, that he x Judas 9 durst not bring against the devil a railing accusation, but said, The Lord rebuke thee. The Angels of heaven do fear to displease their Creator, knowing what befell them which y 2. Pet. 2.4. See 2 Esd. 8.21. sinned, that they are cast down to hell, and delivered into chains of darkness, to be reserved unto judgement. Wherhfore CHRIST saith unto us, z Luke. 12.45. I will forewarn you whom ye shall fear: Fear him, which after he hath killed, hath power to cast into hell, yea, I say unto you, Fear him. See Jesus the son of Siraches description of God's fear in his second chapter. Q. What is the third? A. To love him with all my heart, with all my mind, with all my soul, and with all my strength. And how the CHURCH hath expounded these things, hear what is delivered in the Homily of charity, and the first part, viz. Charity is, to love God with all our heart, all our soul, and all our powers & strength. With all our heart, that is to say, that our heart, mind, and study be set to believe his word, to trust in him, and to love him above all other things, that we love best in heaven or in earth. With all our life, that is to say, that our chief joy and delight be set upon him and his honour, and our whole life given unto the service of him above all things, with him to live and die, and to forsake all other things, rather than him. For he that loveth his father or mother, son or daughter, house or land, more than me (saith CHRIST) is not worthy to have me. With all our power, that is to say, that with our hands and feet, with our eyes and ears, our mouths and tongues, and with all our parts and powers, both of body and soul, we should be given to the keeping and fulfilling of his Commandments. Q. What is the fourth? A. To worship him. And he is to be worshipped with our whole man, both outward and inward, as it is said by Saint Paul, b 1. Cor. 6.20. See also the vulgar Latin translation there Glorify GOD in your body, and in your spirit, which are Gods. David saith, But as for me, I will come into thine house, in the multitude of thy mercy: and in thy fear will I c Psal. 5.7. In Psal. 96 9 It is said, Worship the Lord in the beauty of holiness. 1. Cor. 14 40. worship toward thy holy temple. The Hebrew word signifieth to bow down, to make low obeisance. Again saith David, Hear the voice of my supplications when I cry unto thee: when I d Psal. 28.2. lift up my hands towards thy holy * In the margin it is, Towards the oracle of the sanctuary. Whereunto the Chancel in every Church answereth. oracle. The Oracle was the innermost place in the house of the Lord, whereunto our Chancels in Churches do answer. And therein was GOD'S mercy seat, etc. Whereas it is said, The people of the land shall worship at the door of this gate e Ezech 46.2.3. before the Lord, and the gracious presence of the Lord was in the oracle, it appeareth that wheresoever about the temple they were, they did their low obeisance towards the place of the Lords special presence, which was as in the Chancel. Wherhfore are these things written? Are they not for our f Rom. 15.4. * Some observe that people are to make some obeisance afore departing out of Church, as Former in his Theology. See Exo. 12.27.28. learning, as saith Saint Paul? Unto this very day even in all parishes there are some devoutly affected women, whose consciences do tell them that they should make some obeisance towards the gracious presence of CHRIST in the Sanctuary, and before they kneel down to prayer, they do constantly observe it. Likewise there are seen some ancient grave men in some places, which have retained such reverence, and are never unmindful of the same, when they come g When the divine service is either already begun or upon beginning. before JESUS CHRIST. May it not be done, and that by virtue of that saying, h As it is in the last translation Psal. 95.6. O come let us * Those two words importing outward orbeysance enjoined besides kneeling, are not to be let pass unconsidered. Christ saith, not one jote or title of his word must be let pass unregarded. worship and fall down: let us kneel before the Lord our Maker? It is so said in that Psalm which is appointed to be read in the beginning of Divine Service: In which Psalm whatsoever is propounded, is it not for an everlasting observation? It is most manifest out of those words of the Psalm, that afore kneeling down to prayer, some obeisance may be made towards Almighty GOD. David saith, i Ps. 119.126. See Chap. 68 It is time for thee, Lord, to work; for men have made voided thy law. Almost all the laws of GOD and Church concerning the reverence due to be done unto GOD in his holy temple, are by very many scarce any whit regarded. In the Epistle set afore the Church her lesser Catechism in Latin, these words are: Fieri inquam non potest, quin & Dei metum atque reverentiam, quae jam ex hoc mundo penè profligata esse videtur, etc. Out of the which words and the rest of the said Epistle it is manifest, That holy Church hath seriously considered on the great decay of the due fearing and reverencing of GOD, that is come to pass in this world; and therefore carefully endeavoureth the repairing of the same. Q. What is the fift? A. To give him thanks. And this duty is to be done within the spirit, in bearing a grateful mind continually unto GOD for all his mercies. So David did. And Saint Paul saith, k 1. Thes. 5.18. In every thing give thanks. It is also to be performed outwardly with the lips. He saith, By CHRIST therefore let us offer the sacrifice of praise to GOD continually, that is the fruit of our lips, l Heb. 13.15.16 giving thanks unto his name. But to do good, and to communicate, forget not: for with such sacrifices GOD is well pleased. And whereas by communicating to the poor the Lord is thanked, and one main cause why the Lord hath commanded his people to keep feasts, is, that the bowels of the poor may be refreshed, that they may see some joyful days wherein to m Deut. 16.11.14.15. rejoice with others before the Lord, Therefore blessed for ever be Our King's most excellent Majesty for thus restoring the feasts of the Lord, which have been prescribed by his Apostolic Church. It is a memorable duty delivered in the book of Nehemiah, to be observed by all of ability on every feast day, Sunday, holy day, and others: n Neh. 8.10. Eat the fat, drink the sweet, and sand portions unto them, for whom nothing is prepared. Q. What is the sixth? A. To put my whole trust in him. We are to o Psal. 9.10. and 37.5. depend on God's providence for all things which he hath promised, in all matters, bodily and ghostly, according as he hath prescribed, we doing our duties, and obediently performing all conditions by GOD enjoined thereunto. David in the book of the Psalms giveth examples of his own, and useth exhortations hereabout abundantly. There is a memorable counsel hereto by judith, who said, p Judith 8.15.16.17. etc. If the Lord will not help us within these five days, he hath power to defend us when he will, even every day, or to destroy us before our enemies. Do not bind the counsels of the Lord our God, let us wait for salvation of him, etc. Q. What is the seaventh? A. To call upon him. And that is to pray unto him: Concerning which duty it shall be spoken afterward. Saint Paul saith, q Rom. 10.12. The same Lord over all people, is rich unto all that call upon him. Q. What is the eighth? A. To honour his holy name. It is to be remembered, that CHRIST declareth, how some do r Mat. 15.9. Isa. 29.13.14.15. vainly honour God, when their fear and honour towards him is taught by the precept of men, and thereby the precept of God is transgressed. job therefore very memorably saith, s job. 13.7.8.10 Will you speak wickedly for God, and talk deceitfully for him? Will ye accept his person? Will ye contend for God? He will surely reprove you, if ye do secretly accept persons. There are that say, God's glory and honour is diminished, if we confess him to be so, as the book of Common prayer saith of him, in sundry t As in the last prayer saving one of the Commination service; and in the collect for the first day of Lent, etc. places thereof. But do not they rather in an unexpressable manner dishonour him, which attribute that unto him, which the Bible declareth to be contrary unto his universal eternal nature? What many do say, which hold contrary to the doctrine of the third collect for good Friday, it is most horrible to be named. The late most excellent Majesty observed it in His Highness' Meditation upon the Lord's prayer, saying, u In page 117. We are to eschew the extremity of some, who by consequent make God the Author of sin. Concerning the honouring of God's name, it was in parr signified on the third Commandment, and shall be further explained in expressing what it is to hollow his name, in exposition of the Lords prayer. But here it may be lamented how slack, yea impiously obstinate are some against the w In canon 18. See Phil. 2.9.10 Rom. 14.11. prescribed honouring of Christ's holy name. It is the holy ordinance of the Church, that when the Lord jesus is mentioned in the reading of the Gospel for the day, etc. all people, men and women, young and old, should make due and lowly reverence: but there are some which will then constantly sit, and CHRIST shall have from them neither * Most lamentable is the unreverence of many towards Jesus Christ. See Psal 89.7. bend nor beck. When as the greatest part of the congregation do duly reverence the Lord JESUS, they will express their contempt of the most sacred Church-law before the very face of God and the face of his holy congregation, unto the high dishonour of the Lord, and the scandal of all godly people assembled in God's holy fear. And if such be informed of their neglect or contempt, and do hear the sacred canon or constitution of the Church alleged unto them, they will spit, at the very hearing of it, in so x It cannot be in few words expressed how the established doctrine and discipline of the Church is by some despised. deep a detestation have they holy Church her teaching, which God requireth all that would be his true people to hear and obey, and in no wise for to forsake. The holy Fatherhood in their articles which they set forth for Church-officers use, to know whereunto to they are to have an eye, do divinely admonish hereof; but where are the Church-officers which have care and zeal to take notice, who do their duty, and who not? If Pastors and Curates do but once in a year make any exhortation unto the remembering of the four reverences prescribed in the eighteenth Constitution, they shall hear of it all the year after, yea and procure to themselves such hatred and prejudice, as is not meet to be related. Holy Church in her larger Catechism declareth that which is now come to a full measure, where she saith, y In the larger Catechism upon the words of the Creed The Communion of Saints. jer. 5.5. In the visible Church of CHRIST, if it be well ordered, there shall be seen to be observed a certain order and manner of governance, and such a form of ecclesiastical discipline, that it shall not be free for any that abideth in that flock, publicly to speak or do any thing wickedly or in heinous sort, without punishment, yea and so, that in that congregation of men, all offences (so fare as is possible) be avoided. But this discipline since long time passed by little and little decaying, as the manners of men be corrupt and out of right course, specially of the * Daily woeful experience declareth the truth hereof. rich and men of power, which will needs have impunity, and most free liberty to sin and do wickedly, this grave manner of looking to them and chastisement can hardly be maintained in Churches. But yet if all in authority under the Lord Bishops would use their uttermost endeavours for the repressing of unreverence in Gods public worship, such disorderliness would daily decrease, and all at length would therein become easily reform. In these times not very many are * They of the Clergy which bear rule in the Church, are sensible of God's matters being neglected; It is they, who under the Royal Majesty, do conscionably consider of what is committed amiss in the Church, and are zealous for the redress of all the same. servant for GOD'S cause, neither zealous that the LORD JESUS CHRIST may have his due honour and reverence done unto his gracious presence in the Sanctuary. And because matters are so greatly neglected in some places, they of the recusancy do injustly charge the z The Church in her books of Divine Service, and in the rest set forth by public authority, doth prescribe all due reverence unto the eternal Almighty God, & alloweth not of any the lest unreverence. Church with the same. Moreover it is here to be observed, that unto the due honouring of God's holy Name, the place where God's Name is put, is to be honoured also, as it is written: a Leu. 19.30. Ye shall reverence my Sanctuary. For in the uppermost part thereof was Gods holy b 1. King. 8.29. Deut. 12.5. name or most gracious c Psal. 95.2. presence, his d Exod. 25.21.22. mercy seat from off which he was heard e Num. 7.89. speaking. And as the people of God then being entered into GOD'S house did do f Ezech. 46.2.3. worship toward that most holy place; so now also aught every one being come into GOD'S house, to prostrate himself, that is, to make low obeisance towards GOD'S mercy-seat being in the uppermost part of our Temples, unto Almighty GOD there. David saith; g Psal. 5.7. The which Text learned Castellio renders, Aedem tuam ingressus, religiosè adtuam sacram c●llam veneror. And Ps. 132.7. he interpreteth, Intrem● in eius domicilium, vencremus cius pedum scamnun. See Ps. 138.2. The Divine Service translation is, Toward the mercy seat of thy holy Temple. But as for me, I will come into thine house, in the multitude of thy mercy: and in thy fear will I worship toward the holy Temple. The Church hath it in her meeter: Therefore will I come to thine house, trusting upon thy grace; & reverently will worship thee, toward thine holy place. And that David did turn himself towards God's mercy-seat, it is evident from his words, saying: Hear the voice of my supplication, when I cry unto thee; when I lift up mine hands h Ps. 28.2. towards thine holy Oracle. Wherhfore a great * Mr. Doctor Laurence in the former of the two most weighty Sermons by him set forth, and in page 37. The said Sermons contain in them very many matters most greatly considerable. Divine in our Church thus writeth: We are no more idolatrous by our prostration towards the table of the Lord, than the jews were by theirs towards the Tabernacle of the Lord; Towards the cloud in the desert here, or the mercy-seat in the Temple, because we do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (as that Constantinopolitan council speaks upon another occasion,) to God, which is there; not to a similitude of God, which is not there: & our faith points at heaven, while our eyes are fixed on the altar. But hereagainst some object, that such bodily worshipping of God was to cease when CHRIST came: now we are only required to worship God in spirit, and need not so to prostrate ourselves as is afore signified. Whereunto answer is; That it is written that after CHRIST'S Ascension his people did i Yea so he was worshipped, when newly born, Mat. 2.11. See Rev. 4.10. and 5.14. fall down before him and worship him. Yea saith the Revelation, that when the seventh Angel sounded, blew the seventh Trumpet, the four and twenty Elders k Rev. 11.16. fell upon their faces and worshipped God. And the practice of God's holy ones mentioned in the said place of Revelation doth plainly show, that the prostrating of ourselves unto God is a bodily worship to endure whiles this * For the generality of interpreters understand that trumpet to be sounded in the last time. world lasteth. Wherhfore the Divine Wisdom of the Church appointeth a Psalm to be said throughout the year in morning prayer, wherein it is commanded by the LORD; That when we come before his l Ps. 95.2.6. presence, we worship and fall down (or * It is bow dowry, in the last translation. bow very low) and kneel before the LORD our maker. Those three words, each importing great reverencing, cannot but signify that such prostrating of ourselves unto GOD, as is afore mentioned, is a * And if it were but a duty enjoined by the Church, it is very greatly profitable to stir up in people devotion unto God, they being entered into his house. See the necessary use of ceremonies delivered in the chapter of ceremonies, and in the end of the Act of Parliament, both set in the beginning of the Communion book. duty, required by the said Scripture to be for ever in CHRIST'S church observe. Some also object, Though there was Gods-mercie seat in the Chancel of Solomon's Temple, yet GOD hath none in our Chancels; and therefore we need not prostrate ourselves so directly towards that uppermost place of the Temple; but so that we make some prostration afore we kneel down to prayer, it is sufficient. The answer is: The divine Wisdom of the Church calling the sacred Communion table m In the Sacred Communion Service in the rubric afore the prayer which beginneth, We do not presume, etc. God's board, doth give us to understand, that that is to be accounted the peculiar seat of God within the Temple; and therefore towards it unto God there, we are to make low obeisance, whensoever we come into God's house for to pray. Also, as the chair of state is always to be honoured, though the person of the Royal Majesty be not seen therein; So is God's board ever to have due * It is not to be named, how mean God's board is in some places, and how meanly it is respected and used. reverence, and God, who is there n 2. Chron. 7.16. Ps. 26. ●. Leu. 26.2. perpetually, is always to be * For after a Church or Chapel is consecrated by a Bishop, God's gracious presence is ever at his mercy seat in it. prostrated unto: yea when as the body and blood of CHRIST in the blessed Sacrament is not upon the same, nor divine Service in saying thereon or in any other place of the holy Temple. For which cause it is * In Articles to be enquired of by the Minister, Churchwardens, and Sidemen of every Parish, & chappelry, etc. prescribed, That ever the holy Communion table should be kept sacred, and not at any time to be used, save only with the sacred matters of God appointed by the Church to be performed upon it. And whereas some say, that now in our temples no such ceremonies or rites are to be used, which were of use in Solomon's Temple; but that all were forever abolished, when CHRIST'S Ministration was established by the holy Ghost in the Apostles time, Such consider not, that no where in the holy Scriptures there is declared, that there was an utter abolishing of all * See Mal. 4.4. and Ps. 119.8. according to the Divine service translation. ceremonies. Neither do they seriously mind, how that when Moses was to build the Tabernacle, Solomon the Temple, and it to be re-edified after it was by the Babylonians destroyed, the Eternal God out of his infinite Wisdom in most special manner o Exod. 25.40. 1. Chro. 28.12. Ezech. 40.1.4. etc. prescribed the manner of every particular matter about the same. Solomon in his prayer unto God for wisdom, saith; p Wisd. 9.8. Thou hast commanded me to build a Temple upon thy holy Mount, and an Altar in the City wherein thou dwellest, a q Heb. 8.5. and 9.23. resemblance of thy holy Tabernacle which thou hast prepared from the beginning. Wherhfore very great is the mystery of the Temple, and much is the r Ps. 27.4. Rom. 15.4. 2. Tim. 3.16.17. doctrine of decency and order and of other matters of Christianity to be learned from the same. Because Solomon had in that Temple Music, and David saith: Praise GOD in his Sanctuary: and praise him with stringed instruments and s Ps. 150.2.4. 1. Ch●o. 16.5.6.42 organs, etc. and no where in holy Scripture the use of instruments of Music in GOD'S public worship is forbidden, therefore the Church useth them. So may the Church (according as it seemeth best unto her godly wisdom) have in her Temples other * The Wisdom of God, ordained, that lamps should be in his holy Tabernacle and Temple perpetually. Exod. 27.20. Leu. 24.2. 1. Chro. 28.15. See 2. Chro 29.7.8. Christ abolished not all use of them unto godly signification; but commanded his people expressly to have an holy use of them. Luke 12.35. If then the Church alloweth, that on God's board there be a continual standing of some lights, for to put people in remembrance of spiritual matter necessary to be considered, aught not such a benefit to be embraced with thanksgiving unto God? See Num. 15.39.40. Ps. 119.105. Joh. 5.35. Luke 2.32. matters that were in that built by Solomon, and appointed by GOD to be therein, which the holy Scripture forbiddeth not to be in Christians Temples. If the Temple had been such a shadow universally vanished, & no more in any matter thereof to be imitated by the Christian Church, the Lord would not so often have pressed unto his Prophet Ezechiel these and the like words: t Ezech. 44.5. and 40.4. Son of man, mark well, and behold with thine eyes, and hear with thine ears, all that I say unto thee concerning all the ordinances of the house of the Lord, and all the laws thereof, and mark well the entering in of the house, with every going forth of the Sanctuary. u Ezech. 43.10.11. And show the house of Israel the form of the house, and the fashion thereof, and the doings our thereof, and the come in thereof, and all the forms thereof, & all theordinances thereof, & all the forms thereof, and all the laws thereof: and writ in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. Here also there is to be considered unto the honouring of GOD'S holy name, in what place of the Chancel God's board or * Quid est enim altar, nisi sedes & corporis & sanguinis Christi? Optatus libro sexto centra Denatistas'. In the Sermon afore mentioned the Sacred Communion Table is called an Altar, as page 5. and 37. And in page 37. it it called also God's mercy seat. seat should stand. Doth not nature itself teach us, that in every common house, the seat of the chiefest should be above every seat of inferiors? And should not Christianity teach us, that no seat of any person, much less of any of the Laity, should be above god's mercy seat the sacred Communion table standing in the Chancel? For into the Chancel of Solomon's Temple no lay person was admitted for to come; it was for the w Heb. 9.7.8. Exod. 30.10. Leu. 16.2. high Priest only to enter thereinto. The godly & learned x In page 12. Divine afore mentioned, signifieth, as if anciently in the Chancels of Christian Temples none of the Laity did sit; much less had men or youths any seat, bench or form there above GOD'S seat or board. And when as the Lords holy table is set in the uppermost place within the chancel, is it not decent that the ends thereof be toward North and South? The holy Ghost commandeth, that y 1. Cor. 14.40. all things be done decently and according unto order. And if it aught so to be in all things, then much more aught it to be so in every thing about God's house, and specially in the standing of his sacred seat. Lastly, as unto the honouring of God's holy Name his Sanctuary is to be reverenced, so is also all the consecrated ground about the same or thereunto to be in no wise profaned. It is therefore necessarily * In the Articles given at the Metropolitical Visitation. prescribed, that every part and portion of Churchyard be kept free from swine and all other nastiness as becometh the place so dedicated. And whereas in the holy Scriptures z Exod. 3.5. Ios. 5.15. Act. 7.33. sundry times mention is of the respect due to be had unto holy ground, are we not admonished thereby, that when we are in consecrated ground, we should abstain from whatsoever is a Phil. 4.8. unbeseeming in holy place? Likewise the prescription is perpetually memorable viz. That the b In the aforesaid Articles. Church-house in every Parish should be employed to godly, and its right holy use: That not any thing or place consecrated to holy use, should be used profanely or wickedly. And for that all these, and the like Christian duties have not in some places been duly urged, hence is it that so many people have no regard unto them; but among very many, (especially of the meaner sort) much heathenishness and atheism in mind, & much irreligiousness, unseemliness and uncivility in life, manners and conversation hath prevailed and abounded. Wherhfore it is the duty of all that are in any authority, for to exhort such as are under them unto the observing of all and every duty by holy c Mat. 18.17. Prov. 1.8. and 6.20.21.22.23. Deut. 17.9.10.11.12. Church prescribed unto them: as Curates are to admonish their people, Schoolmasters their Scholars, Parents their children, Masters and Dames their servants; and to d Deut. 31.12. train them up unto such reverencing of God in his holy * And concerning the due reverencing of the Temple itself, The Church memorably saith; Such reverence would Christ should be therein, that he would not suffer any vessel to be carried through the Temple. In the second part of the Homily of the right use of the Church. Temple, both as the Ecclesiastical law commandeth, and as they have for example the e Phil. 3.16.17. Heb. 13.7.17. practice of such, as are most observant of all the Churche-her constitutions and godly intentions. Q. What is the ninth? A. To honour his holy word. As all God's r●●ord is at all times to be honoured in thought, word, and deed, so in special manner in the public worship. For which cause the holy Apostolical Church of England doth with a fervent divine zeal many a time call upon us for to use all due reverence in the hearing of GOD'S word; in her Homily, of the right use of the Church or Temple of God, and of the reverence due unto the same. * On Psal. 51.4. in page 135. of his second Tome. To tremble at God's word is the property of his true children. Isa. 66.5. And the Geneva note thereon in verse 2. is; To him that is humble and pure in heart, which receiveth my doctrine with reverence and fear. Saint Paul saith; Let us have grace, whereby we may serve God acceptably, with reverence and godly flare. Heb. 12.28. In God's public Service we are to be outwardly reverend, and inwardly fearful godlily. There may be here considered what M. Samuel Hieron hath written hereunto, who declared himself thereby an honourer of the LORD JESUS CHRIST, and thus his words are: As CHRIST is termed the sun of righteousness, so his ministers are called stars. And therefore as the light of the stars is, by way of reflection the very light of the Sun, which they receive from thence, and return upon the earth; so is the doctrine of Christ's Ministers, the very doctrine of CHRIST, and it is by a secret enablement from him that they speak. The words of an Ambassador, are reputed as his from whom he cometh. It is the quality of all true Ministers, that they are the Lords messengers; and so that which they deliver, is not man's, but Gods. This is so plain that I need not to enlarge it, and these proofs which I have produced for it, they are each of them very direct. This is to teach us, with what manner of respect to embrace that which is brought unto us by this ordinance of God, the preaching of his word. We should make no other account, but that in hearing of man sent from God, we do hear even God himself: so that lookewith what awe, with what reverence, with what respect, with what submission we would demean ourselves, if we should be called to hear the LORD himself personally speak unto us from the clouds; with the same aught we to frame ourselves to the hearing of them which are amongst us in his stead, and whom he hath put into his service: assure ourselves, we shall never profit by hearing, until this persuasion is engrafted in us. This was it that brought Paul's ministry to be among the Thessalonians, not in word only, but in power. This made it to work and prevail so mightily as it did, etc. And here also it is to be considered seriously, what the godly and Learned Doctor hath delivered concerning peoples reverend and profitable hearing of God's word. He saith: a M. Doctor Laurence in pages of his Sermon 4.5.6.8. Standing is a posture of respect, we kneel & stand to our superiors: kneel, to show our subjection; & stand to show our obedience; that we are ready to execute, what these are to command. Standing (saith he) then is a posture of respect, and respect is a preparation unto attention, for no man listens to what he scorns. Standing is a posture of attention, the posture of hearers. When Esra opened the law, all the people stood up. Neh. 8.5. There is no duty oftener enjoined then this, etc. It is required, that the Minister do preach b In the Articles given at the late Metropolitical visitation. standing: and if it be meet that the person teaching do stand, is it not likewise meet that the people hearing should stand, every one as long as the ability of his body will serve thereunto? And as it is there most c 1. Cor. 11.3.4.7. justly required, That every Minister do preach with his hat off; is it not likewise requisite, that * For vers. 5. of 1. Cor. 11. declareth that the Apostle meant aswell the heaters, as the teachers. every man and youth of the people in the congregation should in all the time of the preaching be with their hats off also? Moreover the endeavouring to stand all the while God's word is read or preached, as it is most profitable for the receiving of edification, (because God hath promised to give his d Isa. 55.3. Prov. 8.34. 1. Sam. 2.30. Isa. 66.5.7. blessing unto such as reverently & attentively harken unto his most holy word) so is it also a means to 'cause that sleep and drowsiness shall not prevail on one, as soon it doth on many such as are sitting, which have ability to be standing, when as God by his Minister is e 2. Cor. 13.3. Luke 10.16. Jos. 9.14. speaking unto them. There are seen as this day some in most congregations, which will * So example is signified in Rev. 4.10.11. that they sat not, when they said, Thou art worthy to receive glory, etc. stand up, when as it is said, * Lately by authority the said holy duty was very graciously in open court enjoined at a Visitation; and also that every person should stand up, when as the Gospel for the day is read. Glory be to the Father, and to the Son, and to the holy Ghost, etc. And whereas it is a speaking to God, can such as then sit be truly accounted duly reverend? Also it is a most holy law prescribed by the Church, that every person should use all due and lowly reverence, when the blessed Name of the LORD JESUS CHRIST is mentioned, unto the LORD JESUS CHRIST there. But how can this duty be duly performed, when as we sit in the hearing of the word, wherein that sacred Name is pronounced? Holy Church also f In the Homilies, and in Articles. prescribeth, that whiles God speaketh unto us in his word read or preached, (like as while we are speaking unto him in our praying, singing, and the like) yea in every part of his public worship, we should neither walk nor talk, nor use any kind of gesture or demeanour g Ps. 2.11. As in the Divine service Translation. Heb. 12.28.29. unbeseeming to be used in the presence of of Almighty God, and the performance of the most holy public worshipping of him. And wheresoever they are, which conscionably give themselves to perform every reverence unto God, which is by the Church held forth unto them, either by precept, or example; continual experience teacheth, that there through the power of GOD'S word and the Divine Service doctrine, the Lord giving increase, such become h Eph. 4.23. renewed in the spirit of their mind, and do i 2. Cor. 3.18. and 7.11. amend their lives according to CHRIST'S most holy word more and more. But all k 1. Thes. 4.8. 2. Pet. 2.10.12. despisers or light accounters of what the Church so holdeth forth unto them, they l Act. 28.24.25.27. harden their hearts; the word of GOD which they hear, is unto them as seed sown and fallen by the ways side, or upon stony places, or among thorns. And persevering in neglecting to harken unto the Church-her fundamental doctrine and discipline, and to imitate her devout and reverend practising, they m 2. Tim. 3.13. wax worse and worse, their way is as n Prov. 4.19. darkness, and further and o Isa. 60.2. Judas 13. further they fall into the same. It may here also be added, that it would be a great furtherance unto the stirring up of many to the honouring of GOD'S holy Name and his word (in the which people's hearts much atheism and heathenishness reigneth) if so fare forth as the law of the Church requireth or permitteth, godly endeavour were used for to 'cause them to be ashamed of their unreligious mind and conversation. In the p In the second part of the same, in pages 9 and 10. of the second Tome. Homily concerning the right use of the Church it is said, In the primitive Church, which was most holy and godly, and in the which due discipline with severity was used against the wicked, open offenders were not suffered once to enter into the house of the Lord, nor admitted unto Common prayer, and the use of the holy Sacraments with other true Christians, until they had done open penance before the whole Church. Such was the honour of the Lords house in men's hearts, and outward reverence also at that time, etc. Q. What is the tenth? A. To serve him truly all the days of my life. And hereby we are given to understand, that we are to have God in remembrance, not only Sundays; but also all other days and nights unto our lives end. He is continually to be served, all our meditations, speakings, and doings are to be ordered according to his holy word uncessantly. And this is signified to be the true perpetual worshipping of God, where it is said in the sacred Litany, That it may please thee to keep and strengthen in the true worshipping of thee, a We are taught hence, that righteousness and holiness of life is the true worshipping of God, which is to be continually. Also we are to know, that without the said worship, truly endeavoured ones public worship is not accepted. See Isa. 1. Jer. 7. Prov. 28 9 in righteousness and holiness of life, thy Servant Charles our most gracious King and governor. Q. Of how many branches doth the duty towards ones neighbour consist, according to the delivery in the Catechism? A. It may be conceived to be there expressed in twenty. Q. Which is the first and second? A. To love him as myself; And to do unto all men as I would they should do unto me. And here is to be noted first, who is ones neighbour. The Church saith, b In the larger Catechism. The name of neighbour, containeth not only those that devil near us, or be of our kin and alliance, or friends, or such as be knit to us in a civil bond of love; but also those whom we know not, yea, and our enemies. Moreover saith the Church, c In the answer afore the other CHRIST'S will was that there should be most strict bonds of love amongst his Christians. And as we be by nature most inclined to the love of ourselves, so can there be not devised a plainer, nor shorter, nor more pithy, nor more indifferent rule of brotherly love; than that which the Lord hath gathered out of our own nature and set before us, that is, that every man should bear to his neighbour the same good will that he beareth to himself. Whereof it followeth, that we should not do any thing to our neighbour, nor say nor think any thing of him, which we would not have other to do to ourselves, or to say or think of ourselves. Within the compass of which only law, which is indeed as it were the soul of all other laws, if we could be holden, surely there were no need of so many bars of laws, as men do daily device to hold men in from doing wrong one to another, and to maintain civil society; and all well-neare in vain, if among men this one law be not regarded. Q. What is the third? A. To love my Father and Mother. And great need hath the Church to put us in mind of what very nature teacheth: for now are the perilous times, in which many are without d 2. Tim. 3.3. natural affection, as Saint Paul foretold. Yea and disobedient to e As in the aforesaid verse. Parents, as he likewise delivereth. The Church signifieth in the Commination Service, that we should walk warily in these f 2. Tim. 3.1. dangerous days: giving us to understand there, as also in sundry places of her Homilies, that the perilous times foretold of, are already begun. And so the late Royal Majesty expressed, saying, g In his Highness' Meditation on the Lord's prayer, and pag. 33. Of that fearful defection that is threatened to come in the latter days, we in our days have the doleful experience, that Faith shall not be found on the earth, and the love of many shall wax cold. Q. What is the fourth? A. To honour my Father and Mother. Honouring is added unto loving, because whom one loveth, him also will he honour. How dishonourably many children now both speak and do unto their Parents, it is a shame to mention. The Gospel saith, Children obey your Parents in h Col. 3.20. all things. And saith GOD, i Deut. 27.16. Cursed be he, that setteth light by his father or mother. And again, k Leu. 11.3. Ye shall fear every man his mother and his father. Solomon saith, l Prov. 28.24. Whoso robbeth his father or mother, and saith it is no transgression, the same is a companion of a destroyer. The m In the Declaration afore mentioned. Church in former time thus read that text, and according to the same sense also: He that stealeth any thing from his father or mother, is to be taken as a murderer. Q. What is the fift? A. To secure my father and mother. The Gospel saith, n 1. Tim. 5.4. Let them learn to requited their parents. Those that are of ability, having poor parents in necessity, are bound in conscience to secure them what they may, like as their parents did secure them, when they could not help themselves. But where are the children, which think upon the cares, which their loving parents have taken for them from their infancy, and so the rest of their time? There are some fathers, and likewise some mothers which are monsters in nature, not regarding the welfare, nor the life of the children, which GOD giveth them. But the love of a truly natural hearted father and mother, what child is ever able to recompense so fully, as it hath deserved? Q. What is the sixth? A. To honour the King and his Ministers. Next after the eternal Almighty God the o 1. Pet. 2.17.13 Eccles. 10.20. Gospel nameth the King to be honoured. Wherhfore we should be studious for to know all the honour in thought, word and deed, which is due unto so great and high a Majesty. But we live in an age, wherein there are they, which as they regard not to honour the Clergy, so do they not endeavour as they aught, universally to honour the Kings most sacred Highness and the Queen's Majesty. Moreover, by Ministers in this speech there are such to be understood, as are put in authority under His Highness, for the administering of any business in Church or Commonwealth. And we may here understand also the Lords of the Counsel, and all the Nobility, for whom we are to pray p As in the sacred Litany, & in the prayer for Christ's Church militant here on earth. that they may be more and more endued with grace, wisdom, and understanding. Q. What is the seaventh? A. To obey the King and his Ministers (or officers.) And so the Gospel commandeth, saying, q 1. Pet. 2.13.14 Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as Supreme, or unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. r Rom. 13.1.2. Let every soul be subject unto the higher powers, for there is no power but of God. The powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves damnation. Q What is the eighth? A. To submit myself to all my governor's, teachers, spiritual Pastors and Masters. By governor's are meant all they that have the legal rule over one, either in Church or Commonwealth. By teachers may be understood such from whom one receiveth any learning, as in school, or elsewhere. By Spiritual Pastors we are to understand the Ministers, Priests and deacons: and also here may not be excluded but included, and understood the chief Pastors in the Church the Bishops, because children are to be informed for to prepare themselves to receive their blessing in the holy ordinance of Confirmation, which thing in the title of the Catechism is signified. s For the duties towards God and our neighbour do concern also such as be of ripe age. It is to be observed, that the doctrine of this Catechism is aswell for them of ripe years to observe, as it is for children. Pastors themselves are to be submitted (or to submit themselves) unto the Lord Bishops, as t Phil. 2.22. sons unto Fathers: but every parishioner is to u Heb. 13.17. & 1. Thes. 5.12.13 submit himself unto his own Pastor, that is set over him, according to the constitution of the Kingdom. Pastors are to submit themselves to be ordered by none, save only by such as have, according to the law of the land, jurisdiction over them. They are to be universally loyal & subject unto the supreme governor of our Church the King's most excellent Majesty, They are w According as it is prescribed and intended in the Divine Service for the Ordering of Priests. reverently to obey their Ordinary, and other chief Ministers, unto whom the government and charge is committed over them, following with a glad mind and will their godly admonitions, and submitting themselves unto their godly judgements. But unto what arrogancy and outrageous insolency are many parishioners in these days come, who would be their * There are sundry in the laity, which would have Pastors live in a slavery under them, & not to enjoy their Liberty, which the King's Majesty's law vouchsafeth unto them. Pastors' governor's and teacher's? And unless they will break their oath made to the Church at their Institution, for their endeavouring to see all the King's Majesty's laws observed in their Parish, unless they will suffer a juggling to be used among their parishioners, namely, that some shall have only such doctrine and discipline as they peculiarly affect, and let the doctrine of the Divine Service, and the reverence and obedience required by the Ecclesiastical law, be stamped under foot, they will be wanting in no x 1. Kings. 21.10.13. endeavour to work them out of their vineyards, as Naboth was. Whereas here is also mention of masters, all that live in any service are thereby admonished of their duty. y Tit. 2.9.10. The Gospel of God requireth servants to be obedient unto their own masters, and to please them well in all things, not answering again: not purloining, but showing all good faithfulness, that they may adorn the doctrine of GOD our Saviour in all things. Q. What is the ninth? A. To order myself lowly and * See chap. 74. of the christian divinity. reverently to all my betters. And upon a divine foresight Holy Church hath added this clause or sentence. Esdras foretold, in what great z 2. Esd. 8.50. Hos. 4.4. pride the world would walk in the latter times. Saint Paul saith, they would be a 2. Tim. 3.2. lovers of their own selves, boasters, proud, blasphemers, disobedient to parents, truce-breakers, false-accusers, fierce, despisers of those that are good, heady, high minded, etc. having a form of godliness, but denying the power thereof: from such turn away. Here shall be no mention of any unreverence, which is committed against the higher powers: but only it is to be considered, that the Pastor of every parish is in God the * 1. Thes. 5.12. superior to every one of his Parishioners, save only to such as by the law of the Kingdom are in place above him. Is it meet then that they be used as b An intimation of the audaciousness of some towards their Pastors and Curates. It is not meet to be expressed, how uncivilly many in these times will speak unto Ministers. Servingmen, or rather like unto swineheards? If they would express some conscience that the King's Majesty's Church-lawes may be in some measure observed, then are they accounted troublesome persons, and shall be called busy fellows. If they would discharge their consciences towards looking to the stare of their flock or flocks, according as it is prescribed in the book of Ordering of Priests; and hold forth only wholesome doctrine, namely that which is in the Communion book, and in the other fundamental books of the Church, then shall they want no new names to be imposed upon them. And unless they subject themselves to be c The Kings most excellent Majesty in his Highness' Declaration set afore the 39 Articles of Religion, and page 3. willeth, That the Churchmen do the work which is proper unto them. advised by every one wise in his own eyes, and slack the faithfulness which they own to God and his Church, and admit that the chief Fathers of the Church are in some error concerning Religion, then are Priests and Pastors accounted for d It is the property of Shepherds to guide and feed their sheep. Mal. 2.7. Hos. 4.4. Heb. 13.17. Act. 20.28. But unto this pass also is it come in some places of the world, that if a Pastor will leave all his ●●ock to themselves, every one to live according to their own lust, and admonish them of none of their transgressings of God's laws or of the Church doctrine or discipline but let the Devil sway all and take all: then by very many he is reputed and reported a right honest, quiet, and peaceable man. proud, and self-willed persons. It is written, that the very servants of Saul would not put forth their hand to fall upon the Priests of the Lord. Is it not likely that those servants considered, that God's Priests do bear about within their souls, that which every one hath not? But at length one Doeg flew upon them, and used them at his pleasure. There are not wanting in these times such e 1. Sam. 22.17.18. Doegs', which will not only in most barbarous manner flee in Priests faces, but also declare that they have a will to fly higher, were their wings long enough. This sacred most necessary sentence, That every one should order himself lowly and reverently to all his betters, is for the continual remembering of every subject whatsoever. Q. What is the tenth? A. To hurt no body by word or deed. And whereas Saint Paul saith, That f Rom. 13.10. love worketh no ill to one's neighbour, it is necessary that he, which would live in unity and godly love, do keep in continual remembrance the sixteen properties of Christian charity, g 1. Cor. 13.4.5.6.7. namely, To be long suffering, to be kind, not to envy, not to vaunt himself (or be rash,) not to be puffed up, not to behave himself unseemly, not to seek his own, not to be easily provoked, to think no evil, not to rejoice in iniquity, but to rejoice in the truth, to bear all things, to believe all things, to hope all things, to endure all things, and never to fail doing the duties of all godly love. * The late most excellent Majesty in his sacred Meditation on the Lord's prayer calleth the said delivery of the Apostle the pattern of charity, in page 98. Q. What is the eleventh? A. To be true and just in all my dealings. Faithfulness and justness to be used in every particular dealing between man and man, is the main doctrine of GOD'S holy Bible, and of the Churches Divine Service. GOD saith, h Deut. 16.20. That which is altogether just shalt thou follow, that thou mayst live and inherit the land which the Lord thy God giveth thee. Q. What is the twelfth? A. To bear no malice nor hatred in my heart. Saint john saith, i 1 Joh. 2.9.10.11. and 3.15. He that saith, he is in the light, and hateth his brother, is in darkness even until now, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes; yea and he is a murderer. The Divine Service for the Communion teacheth us to be in perfect charity with all men, and in other places; as in the sacred Litany, etc. to pray for the welfare of universal mankind. Q. What is the thirteenth? A. To keep my hands from picking and stealing. We aught not to steal from any one not so much as a point or a pin, but to be true in every matter unto a very farthing token. CHRIST JESUS the Judge of the whole world hath said, k 1. Cor. 6.9.10 Thiefs shall not inherit the Kingdom of GOD, so also no unrighteous dealing one. Q. What is the fourteenth? A. To keep my tongue from evil speaking, and lying. Evil speaking is manifold: as l Eph. 5.3.4.5.6 unclean talk, scoffing, saucy jesting, spiteful words, unseemly speeches, and whatsoever utterance tendeth not unto any good. The horribleness of lying was m In the exposition of the ninth Commandment. afore declared. Q. What is the fifteenth? A. To keep my tongue from slandering. When we hear a rumour raised up against any, near or afar off, it is our duty not to affirm any thing unto the derogating from the good name of any, until we know the matter to be true. Also sins of others committed by ignorance or humane weakness are not to be reported about. Solomon saith, n Prov. 10.12. Love covereth all sins. All the trespasses of all others are to be hid and concealed as much as may be, saving such as the law of the land requireth every one to discover. But concerning slandering God saith, o Deut. 27.24. Cursed be he that smiteth his neighbour secretly. And saith CHRIST, p 1. Cor. 6.10. The revilers shall not inherit the Kingdom of God. The everlasting law of the LORD is, q Exo. 23.1.2.3 Thou shalt not raise (or receive) a false report: put not thy hand with the wicked to be an unrighteous witness. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a cause to decline after many, to wrist judgement. Saint james saith, r Jam. 4.11. Speak not evil one of another. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law. s Jam. 5.9. Grudge not one against another, jest ye be condemned: Behold; the Judge standeth before the door. The devil is called in the Syrian new Testament Ochelkartso, which is by interpretation one eating accusation: the which phrase (though in Aramicall text it signifieth an accuser, etc. See Shindelers lexicon, and Rev. 12.10.) yet it may note forth, that it is meat unto the devil and his people to * See Castellioes' treatise de calumnia in his Opuscula printed anno 1613. slander others. It is the main of their meditation and discourse to defame people of obedience. Q. What is the sixteenth? A. To keep my body in temperance and soberness. That is, to shun all manner of gluttony and all manner of drunkenness, and in every respect so to order one's body with diet, sleep, exercise, etc. as it may be in no wise the unfitter for GOD'S service; but that one's mind may be the freer for all godly meditations; and as all virtue may be expressed in the conversation. Q. What is the seaventeenth? A. To keep my body in chastity. How often doth the universal word of GOD, and the Divine Service of the Church deliver exhortation unto this duty? Is it not because the nature of mankind is prove to be unchaste, in one kind or another? And is not the reason of universal chastity required, that our bodies should be u 1. Cor. 6.18.19.13. temples of the holy Ghost, as the Church in her t 1. Thes. 5.6.7.8. homilies sundry times advertiseth? The Gospel saith, w Heb. 13.4. Marriage is honourable in all, and the bed undefiled: but whoremongers, adulterers, and committers of any uncleanness, God will judge. Q. What is the eighteenth? A. Not to covet nor desire other men's goods. Saint Paul saith, x Phil. 4.11.12. He had learned, in what state soever he was, therewith to be content. He knew how to be abased, how to be hungry, and how to suffer need. He saith therefore, y Phil. 4.5.6. Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing. He also said, z Act. 20 33. I have coveted no man's silver, gold, or apparel. It is unlawful to wish and say (as many usually do) would I had such a house, or such a piece of ground, or any thing else, which is once neighbours. Whoso would be a true Christian, aught to strive for to have a mind universally upright perpetually. a Mat. 7.12. One would not that another should desire any thing that is his, and which he would enjoy: and the like mind is every one to bear towards each other. We are to endeavour unfeignedly for to be continually affectioned righteously and charitably in our hearts before God's b 1. Chro. 28.9. eyes sight. Q. What is the nineteenth? A. To learn and labour truly for to get mine own living. The Gospel saith, c Tit. 3.14. Let ours also learn to profess honest trades, for necessary uses, that they be not unfruitful. d Eph. 4.28. Let him that stole, steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. e 1. Thes. 4.10.11.12. We beseech you (saith Saint Paul) to do your own business, and to work with your own hands, that ye may walk honestly towards them that are without, and that ye may have lack of nothing (or of f As it is in the margin. no man.) The Church in her homily against idleness saith, g In page 249. By the Ordinance of GOD, which he hath set in the nature of man, every one aught, in his lawful vocation and calling, to give himself unto labour. It is the appointment and will of GOD; that every man, during the time of this mortal and transitory life, should give himself to such honest and godly exercise and labour, and every one follow his own business, and to walk uprightly in his own calling. And (saith the h In the third part of the Homily of Alms deeds. Church) God is careful to feed them, who in any state or vocation do unfeignedly serve him. Also it signifieth, That we should i In the Homily against idleness, pag. 250. live of our own labours, and not devour the labours of others. k In page 253. When one liveth of his own labour (so it be honest and good) he liveth of it with a good conscience: & an upright conscience is an inestimable treasure. Also the Church saith, l In pages 253.254. Many of the rich in this world consider not of the duty prescribed unto them by the Church in the said Homily. Here aught artificers and labouring men, who be at wages for their work and labour, to consider their conscience to God, and their duty to their neighbour, jest they abuse their time in idleness, so defrauding them which be at charge both with great wages, and dear commons. It is less danger to GOD to be idle for no gain, then by idleness to win out of their neighbour's purses wages for that which is not deserved. The hired man, who useth deceit in his labour, is a thief before God. Further it is said, m In pag. 251. A great part of the beggary that is among the poor, can be imputed to no thing so much, as to idleness, and to the negligence of parents, which do not bring up their children, either in good learning, honest labour, or some commendable-occupation or trade, whereby when they come to age, they might get their living. The Homily also advertiseth n In pag. 254. & in page 250. The Church most divinely delivereth, That every one capable should be employed one way or other unto others good, like as is every member in a natural body. serving men, to redeem the time wherein they are not employed, in getting some learning or knowledge, which may benefit them when age cometh upon them, remembering that Service is no heritage. * The holy Ghost pronounceth a life of idleness to be a life of idolatry, in 1. Cor. 10.7. Q. What is the twentieth? A. To do my duty in that state of life, unto the which it shall please GOD to call me. Saint Paul saith: s 1 Cor. 7.24. Let every man wherein he is called, therein abide with God: namely learning what is his whole duty, and labouring to perform all the same. And when God shall please to call one unto an higher estate of life, than likewise to meditate how to manage it also. The Church hereby giveth us to understand, that preferment cometh not by fortune, but by GOD'S calling of men into higher conditions of life. And so saith the holy Scripture: p Ps. 75.6.7. Promotion cometh neither from the East, nor from the West, nor from the South▪ But God is the Judge: he putteth down one and setteth up another. Q. In what sense may a Pastor call every one of the youth my good child? A. Every godly Curate is in some manner a ghostly Father of the people committed to his charge or oversight. For as many as he spiritually begetteth unto conscionable obeying of CHRIST'S Gospels commandments, and the * None can be said to be converted until he respect the Church doctrine and discipline. Mat. 18.17. Deut. 17.12. Churches holy doctrine and discipline, so many are his q Philemon verse 10. and 1. Cor. 4.15. Gal. 4.19. children in the Lord. And in such sense sundry in the Scripture are called Ministers children. Q. What is meant by the saying, Know this that thou art not able to do these things of thyself? A. The Church doth give us to understand, that when we have learned, what are our duties toward God and man, by our own strength we are not able to do them duly. Saint Paul saith: r 2. Cor. 3.5. Not that we are sufficient of ourselves to think any thing as of ourselves: but our sufficiency is of God. CHRIST saith: Without me (or s joh. 15.5. as in the margin. severed from me) ye can do nothing (or ye can bring forth no good fruit.) But saith Saint Paul: t Phil. 4.13. Ps. 18.29.32.34.36.39. I can do all things through Christ strengthening me. Q. What is God's special grace, by the which received we are able more and more obediently to perform all our duties aforesaid, and to walk in God's commandments, and to serve him? A. It is that which in the beginning of this Divine Service Catechism is called * This matter many do not rightly consider; but greatly err from the truth herein. Gods help, where it is signified, that by God's help I will believe & do the three things promised and vowed in my name, when I received holy Baptism. There cannot be found any one particular duty prescribed by JESUS CHRIST, but by the holy Ghost strengthening our inward and outward man, we may be u Mark 9.23. able more and more obediently to observe the same. Moreover concerning grace, we are to know, that it cometh unto us by measure, as Saint Paul saith: Unto every one of us is given grace, according to the w Eph. 4.7. measure of the gift of CHRIST. There is a first measure of grace which is given unto universal mankind alike: as it is written: The grace of God which bringeth salvation hath appeared to x Tit. 2.11. all men. CHRIST is that light, which enlighteneth y joh. 1.9. every one that comes into the world. And whosoever doth make right use of that one talon of grace, and doth not z 2. Cor. 6.1. receive in vain, nor a jude 4. turn it into wantonness, nor letteth that b Matt. 6.23. light in him become to be darkness, unto him that c Mat. 25.29.30 hath and keepeth that conscionably, CHRIST saith more shall be given, and at length he shall have abundance of grace, yea such an abundance (the special grace is here signified) whereby he shall be able to walk more and more obediently in all God's Commandments; as it is d jer. 32.40.41. Ezech. 36.27.28. promised in the holy Prophets. When Saint Paul had a strong temptation unto pride, he besought the LORD thrice, that it might departed from him. Unto whom the Lord said: e 2. Cor. 12.8.9. My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore (said Paul) will I rather glory in mine infirmities, that the power of CHRIST may rest upon me. CHRIST'S Almighty strength coming to assist Paul's weakness, enabled him to overcome that temptation, which in no wise by his own strength he could have done. Q. Why is it said, We must at all times call for God's special grace by diligent prayer? A. Because it is from everlasting ordained, that man shall not receive that special grace, without f Ps. 14.4. james 4.2. diligent prayer for it. God requireth that we must not be careless and idle about our soul's welfare, but duly g Rom. 10.13. call upon his name, and then we have his promise to hear us and save us. CHRIST commandeth, saying: h Mat. 7.7.8.9. Ask, and ye shall receive: seek, and ye shall find: knock, and it shall be opened unto you. For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened. Your heavenly Father will give the holy Spirit to them that i Luke 11.13. ask him. And in the coming down of that holy Spirit, there is received such an abundance of grace, that special grace by the Church signified. There are in the divine Service sundry prayers for that special grace, as the third collect for grace, the prayer afore the ten Commandments, etc. Q. Why is it said by diligent prayer? A. Saint Paul saith: k Heb. 5.7. Christ in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tearers, unto him that was able to save him from death, & was heard, in that he feared (or for his l As in the margin. piety.) If then it was necessary for Christ in his humane nature thus to pray unto his Father for what was requisite, how much necessary is it for us to pray diligently? Wherhfore the holy Ghost saith: m 1. Thes. 5.17. Pray ye without ceasing. David would pray in the Morning, at n Ps. 55.17. Noon, in the Evening, and at o Ps. 119.62. Midnight. Whereby also it is signified unto us, that we at all these times every day of our life are to direct some * It is much memorable what is written in the book of Wisdom; We must prevent the sun for to give God t anks, & at the day spring to pray unto him. Wisd. 16.28. prayer unto God; and if we cannot conveniently perform it on our knees, and with our mouths, yet at lest constantly at the said times with our hearts. For it appeareth by David's practice that GOD the infinite Spirit expecteth that so often at the lest every day our hearts in special manner to be lifted up unto him. And the diligence to be used in prayer is signified where Paul saith: p Eph. 6.18. Praying always, with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all Saints. Q. Why doth the Church proceed from treating on the commandments, unto prayer? A. The reason appeareth out of the Catechism question made afore the Lord's prayer recited: Namely, because that after we have learned what to believe and do, we are to * Few do devote themselves unto due calling on the name of the Lord, for that they consider not how much it prevaileth with God, being made out of an obedient heart. 1. joh. 3.22. pray for God's help, his special grace, his strengthening of us for to accomplish the same. Q. Why doth the Church ask her children, if they can say the Lords prayer? A. When any one is baptised, it is nominated, that so soon as he is able to learn, he is to be taught the creed, the ten commandments, and the Lords prayer in the English tongue. Q. Why the Lords prayer, rather than any other prayer written in the Bible? A. Because the infinite Wisdom of Christ saw it merest to have his Disciples taught q Mat. 6.9. thus to pray, and so his Church requireth every one of her members to r Luke 11.2. say it. It is also the perfectest of all prayers in the Bible, and the most absolute form whereby to conceive other prayers acceptable unto God through JESUS CHRIST. In it is contained the s The sum of the promised blessings upon godliness. 2. Tim. 4.8. sum of all true Christian hope, like as in the Creed is the sum of Faith, and in the Decalogue is the sum of Charity. Q. Is it proper for every one of mankind to say the Lord prayer? A. It is only proper for such to say it, as can truly call God their father. Christ taught his obedient people thus to pray, who could call God, t Rom. 8.15.16 Abba, Father. As for all people whose father is the u joh. 8.44. devil, & whose works they do, which w Rev. 22.15. love or make lies, which live in x 1. joh. 3.15. envy, hatred, and malice; which abound with y Mat. 18.3.4. Mat. 10.15. pride and arrogance, which regard not the due z 2. Thef. 1.8 9 obedience unto CHRIST'S Gospel, and do contemn or set light of the fundamental doctrine of the a Mat. 18.17. Church delivered in her book of the Divine Service, until such turn unto unfeigned b Ezech. 18.21.22.31.32. repentance from all their sins, they can not truly and properly be sayers of the Lords prayer. It is a prayer peculiar for Christ's body, the blessed company of all faithful people; and therefore the first word of it is [our:] For they therein pray, not only every one for himself, but also one for another, as feeling members of the mystical body, whereof JESUS CHRIST is the head. Saint Paul saith: c 1. Cor. 12.25.26.27. There should be no Schism (or division) in the body: but the members should have the same care one for another. And whether one member suffer, all the members suffer with it: or one member be honoured, all the members rejoice with it. Now are ye the body of Christ, and members in particular. Q. Why doth Christ teach us to speak so directly unto God, saying our Father? A. Because (saith the Church) we speak not to one absent, but d In the lesser Catechism. present. The not considering of God's presence by his spirit every where, is a cause of many defects in our minds and conversations. David saith: e Ps. 139.7. Wither shall I go from thy spirit? or whither shall I fly from thy presence? f verses 3.5.13.12. Thou compassest my path, and my lving down; Thou hast beset me behind and before. Thou hast possessed my reins: thou hast covered me in my mother's womb. The darkness hideth not from thee, but the night shineth as the day: the darkness and the light are both alike unto thee. Moreover it is the custom of children, when they speak unto their parents, first to call them by the name of father or mother, as having that privilege. So the prodigal son repenting, beginneth saying: g Luke 15.18. Father, I have sinned against heaven and against thee. Saint Paul calleth our parents on earth the fathers of our flesh, but God he calleth the h Heb. 12.9. father of our spirits. For howsoever nature hath its constituted course in the generation of mankind, yet scripture declareth that the Spirit of GOD ruleth in nature, suffering it to have its course, or i Gen. 16.2. and 20.18. and 30.2. hindering the same, causing also k 1. Sam. 1.5.5.11.17.19.20. fruitfulness and barrenness, according to his holy and righteous william. S. Paul saith: l Eph. 4.6. There is one God and Father of all, who is above all, and through all, and in us all, unto whom we (behaving ourselves as dutiful children, in having m Ps. 119.6. 1. Joh. 4.22. respect unto all his commandments) may n Heb. 4.15.16. boldly speak in the name and mediation of his Son Jesus Christ our Lord, that we may obtain mercy, and found grace to help in time of need. In the Homily for good Friday it is said: o In page 176.177. In Baptism we promised to renounce the devil and his suggestions, we promised to be (as obedient children) always following Gods will and pleasure. Than if he be our Father indeed, let us give him his due honour. If we be his children, let us show him our obedience. And (saith the Church) if we want any thing, for body or soul, we may lawfully and boldly approach to God, as to our merciful father, to ask that we desire, and we shall obtain it. So well pleased is the Father Almighty God with Christ his Son, that for this sake he favoureth us, and will deny us nothing. So pleasant was this sacrifice and oblation of h●s Son's death, which he so obediently and innocently suffered, that we should take it for the only and full amendss focyll the sins of the world. And such favour did he purchase by his death, of his heavenly father for us, that for the merit thereof (if we be * These words of the Church are duly to be marked; we are not to take some, and to let other pass unobserved; her doctrine being all taken and compared together, hath no contrariety, but an harmony, stirring us up towards the mind and life of Jesus Christ. 1. Cor. 2.16. & 2. Cor. 4.10.11. true Christians indeed, and not in word only) we be now fully in GOD'S grace again, and clearly discharged from our sin. And afterward the Church addeth: p In page 178. That Christ's passion is not only the ransom and whole amendss for our sin, but it is also a most perfect example of all patience and sufferance. For surely (as saith Saint Peter) CHRIST therefore suffered, to leave us an example to follow his steps: And if we suffer with him, we shall be sure also to reign with him in heaven, etc. Q. Why is it said, Which art in heaven? A. The late Royal Majesty hath most divinely written, q In the homily of Common prayer and Sacraments, page 134. Though GOD be present every where, as well in his infinite essence, as power; yet he is only resident in heaven, as the seat of his Majesty, according to that of Esay 66.1. Heaven is my throne, and earth is my footstool. And whereas the earth is his footstool, and so he hath a being nigh unto us: hence we are taught by the Church to pray sometimes q In the homily of Common prayer and Sacraments, page 134. mentally, that is, with the devout lifting up of the mind unto God with a speaking of our spirit only. Also there the Church putteth us in mind of CHRIST'S saying, Pray in thy closet unto thy Father which is in r Mat. 6.6. secret, and thy Father which seethe in secret, shall reward thee openly. Also we are hereby admonished, that when we pray, we lift up our minds, and have our hearts and thoughts only directed and intent on the infinite Spirit Almighty GOD. Q. What are the words Our Father which art in heaven, called? A. The beginning and entry of the Lords prayer. And saith the s In her larger Catechism. Church, The said prayer containeth in deed six petitions; but in the whole sum there are but two parts: Whereof the first belongeth only to the glory of God, and containeth the three former petitions: the second which containeth the three latter petitions, belongeth properly to our commodity. Q. What is the first petition in the Lord's prayer? A. Hallowed be thy name. Some tender it, Holily worshipped be thy name. And saith the Church, t In the Declarations exposition hereof. By the name of God is understood God himself, the power of God, the might, the Majesty, the glory, the wisdom, the providence, the mercy and goodness of God, and all such other good things, as in Scripture be attributed unto God. And this name is hallowed, when it is praised, glorified, set forth, honoured, and magnified of us both in word and deed. That saying of Isaiah is very memorable hereunto, u Isa. 5.16. God that is holy, shall be sanctified in righteousness. There are that will say, Let the Lord be w Isa. 66.5. glorified, and yet for all that they shall be ashamed or confounded (saith the Prophet,) because by unrighteousness they dishonour his name, and 'cause it through their ill doings to be x Rom. 2.23.24 * Hallowing, glorifying, praising and thanking of God's name is not a matter consisting merely in words. blasphemed by others. God's name is hallowed, when as it is not taken in vain, when his gracious presence is duly reverenced with all reverence signified in the Scripture to be due unto him, and ordained by the Church for to be performed. The Gospel saith, y 1. Cor. 10.31. Whatsoever ye do, do all to the glory of GOD. We are to strive for to do universal matters so, as God's name may have all due honour thereby, and not in any the lest manner be dishonoured or unhallowed. Many are the promised z Deut. 28.1.2.3. etc. 58. blessings unto such as obediently observe to do all the words of Gods everlasting law, that they may fear the great and glorious and fearful name The Lord thy God. The * Isa. 8.13. Prophet saith, Sanctify the Lord of host himself, and let him be your fear, and let him be your dread. Q. What is the second Petition? A. Thy Kingdom come. And thus hath the Apostolical Church of England written on the same. a In the Declarations exposition hereof. It is to be remembered that by the said name is meant the book afore mentioned, set forth by the Church in the later part of the reign of King Henry the eight. This second Petition is very necessary, for no doubt our ancient enemy the devil goeth about continually by all crafty means, to deceive us, and bring us under his power and dominion. And surely so long as pride and disobedience reigneth in us, so long as ire, envy, wrath, or covetousness reigneth in us, so long as gluttony, lechery, or any kind of sin reigneth in us, so long we be under the dominion and kingdom of the devil. For the devil undoubtedly, is the b Job. 41.34. king over all the children of pride, that is to say, over all them that be sinners, rebels, and disobedient unto GOD. And forasmuch as it is not in our own power to deliver ourselves from under this tyranny of the devil, but only by God's help (for our c Hos. 13.9. perdition and undoing is of ourselves, but our help and salvation is of GOD, as saith the Prophet O see) therefore it is very necessary for all true Christian people, to make this petition uncessantly unto our heavenly father, and to beseech him according to this doctrine of CHRIST, that by his grace and help, we may escape the dominion and power of the devil, & that we may be made subject unto his heavenly kingdom. Therefore in this petition we desire GOD to give us before all things, true and constant faith in him, and in his Son JESUS CHRIST, and in the holy Ghost, with pure love and charity towards him and all men, to keep us from all infidelity, desperation and malice, which might be the cause of our destruction, to deliver us from dissensions, covetousness, lechery and evil desires, and lusts of sin, and so the virtue of his Kingdom to come, and to d Luke 17.21. God's Kingdom of grace is a matter within the soul of man, upon which manner of Christ's reigning few duly consider. reign within us, that all our heart, mind, and wits, with all our strength inward and outward, may be ordered and directed to serve God, to observe his Commandments and his will, and not to serve ourself, the flesh, the world, or the devil. We desire also, that this kingdom once in us begun, may be daily increased and go forward more and more, so that all subtle and secret hate, or sloth, which we have to goodness, be not suffered to rule so in us, that it shall 'cause us to look back again, and to fall into sin; but that we may have a stable purpose and strength, not only to begin the life of innocency, but also to proceed earnestly further in it, and to perform it, according to the saying of Saint Paul, where he prayeth, that we may e Col. 1.9.10.11. walk worthily, pleasing God in all things, being fruitful in all good works, and growing and increasing in the knowledge of God. Also in another place he saith, f Eph. 4.15. Work and do the truth in charity, and increase and go forward in CHRIST. Therefore in this prayer, desiring the kingdom of God to come, we require also, that we being already received and entered into the kingdom of g Rom. 5.21. grace and mercy of God, may so continued and persevere therein; that after this life, we may come to the kingdom of glory, which endureth for ever. The Church also saith, h In her larger Catechism. We pray that God's kingdom come, that is, that he suffer not the divine truth of his word, which also CHRIST calleth the Gospel of the Kingdom, to lie hidden in darkness, but that he daily more and more bring it abroad, and with his succour maintain and defend it against the devises, craft, and policy of Satan, and of wicked men, and against their * Or the laid ambushment, or framed wiles. feigned treasons that labour to darken the truth, and to defame or spot it with lies, and against the violence and cruelty of tyrants, that travail by all means to extinguish and oppress the truth and utterly to root it up: so as it may be made manifest and well known to all men, that there is nothing able to resist the invincible strength of GOD'S truth. And may we not refer unto this petition, that which the Church prayeth for in the third collect for good friday, That universal mankind may become one i Joh. 10.16. Ezec. 34.23.24. fold under one Shepherd JESUS CHRIST our LORD? Saith not GOD by Zechariah, k Zech. 14.9. The Lord shall be King over all the earth: in that day there shall be one Lord, and his name one? Why doth the Church daily pray, That it may please thee to give unto all nations, unity, peace, and concord: Let thy saving health be known among l In the psalm to be read after the second lesson every evening. Psal. 67. all nations: let all the people praise thee? Q. What is the third Petition? A. Thy will be done in earth as it is in heaven. And saith the m In the Declarations exposition. Church, For the better understanding of this third petition, we must know, that by disobedience and sin of our first father Adam, we be as of our nature only, without the grace of God, unable to fulfil the will and precepts of God, and so inclined to love ourselves, and our own n In the thanksgiving to be sung after receiving the Lords supper, the evil will of unregenerat man is signified, where it is said, A law God gave us for to know, what was his holy will: He would us good, but we would not, avoid the thing is ill. Not one of us that seeketh out, the Lord of life to please: Nor do the thing which might us lead to Christ and quiet ease. Naught else but sin and wickedness, doth rest within our hearts: And stubbornly against the Lord, we daily play our parts. wills, that we cannot hearty love neither God nor man, as we aught to do. And therefore we being once Christian men, it is requisite for us to pray, that like as the holy Angels and Saints in heaven (in whom God reigneth perfectly and wholly) do never cease, ne shall cease to glorify him, to praise him, and to fulfil his will and pleasure in all things, and that most readily and gladly without any manner of grudging or resisting thereunto, knowing certainly and clearly, that his will is always the best: even so that we the children of God in earth, may daily and continually praise God, and by our holy conversation in good works and good life, honour and glorify him. And that we may from time to time so mortify our own natural corrupt and sinful appetite and will, that we may be ever ready, like loving children, humbly, lowly, and obediently, to approve and allow and accomplish the o Ps. 40.8. and 143.10. will of God our Father in all things, and to submit ourselves with all our heart unto the same, and to acknowledge, that whatsoever is the p Matt. 26.39.42. will of GOD, the same is most perfect, most just, most holy, and most expedient for the wealth and health of our souls. Joh. 4.34. Wherhfore in this petition also, we desire of GOD true and stable patience, when our will is letted or broken: and that when any man speaketh or doth contrary to our will; yet therefore we be not out of patience, neither curse or murmur, or seek vengeance against our adversaries, or them which let our will, but that we may say well of them, and do well unto them. We pray also, that by God's grace we may gladly suffer all diseases, poverty, despisings, persecutions, and adversities, knowing that it is the will of God, that we should crucify and mortify our wills. And when any such adversity chanceth unto us, attribute all unto the will or sufferance of God, and give him thanks therefore, who doth order all such things for our weal and benefit, either for the exercise and the trial of the good, to make them stronger in goodness and virtue: or else for the chastisement and amendment of the evil, to suppress their evil motions and desires. We desire furthermore, that all our members, eyes, tongue, heart, hands, and feet be not suffered to follow the desires of the flesh, but that all may be used to the will and pleasure of God, etc. The Church also saith: q In the larger Catechism. It is the duty of children to frame their life according to the will of their fathers, and not contrariwise the parents to conform themselves to the will of their children. And in a certain r In the collect for the ninth Sunday after Trinity. collect therefore saith: Grant to us LORD, we beseech thee, the spirit to think and do always such things as be rightful, that we which cannot be without thee, may by thee be able to live according to thy will, through JESUS CHRIST our LORD. * Than doth one perform Christian repentance, when as he taketh his own will into examination, & whereinsoever he findeth it different from Christ's will or law, therein to forsake it. Luke 14.33. Q. What is the fourth petition. A. Give us this day our daily bread. The Church saith: s In the larger Catechism. By the name of bread is meant, not only those things that minister us food and apparel, but also all other things universally, that are needful to the maintaining and preserving of our life, and the leading of it in quietness without fear. It is called our bread, because it becometh ours, when he liberally t Ps. 115.16. giveth it us for our daily uses, though by right it be not due to us. David saith: u Ps. 24.1. The earth is the Lords, and the fullness thereof. By this word bread, we are put in mind, that we aught to get our living with our labour, or by other lawful means, & that being therewith contented, we do never, by covetousness or fraud, seek any thing of other men's. w In the lesser Catechism. We ask bread of God, because that in vain shall we wast all the course of our life in toil of body and travel of mind, unless it please GOD to x Ps. 127.1.2. and 1. Cor. 3.7. prospero our endeavours. The rich also are to crave bread of GOD, because (saith the Church) in vain shall we have plenty of all things, unless God by his grace do make the use of them y Mat. 4.3. healthful unto us for the maintenance of our life. There are added these words daily and this day, That we avoiding all careful covetousness, & doing diligently our duty, should daily crave of our most liberal father that, which he is ready daily to give us. The words of z Prov. 30.8. Agur are: give me neither poverty nor riches, feed me with food convenient for me. The a In her declaration. Church also hath delivered, that by bread we are also to understand the holy Sacrament of the body and blood of our Lord and Saviour Jesus Christ, who saith: b joh. 6.51. I am the bread of life, which came down from heaven. And the bread which I will give, is my flesh, which I will give for the life of the world. And in this prayer, we desire, that the same may be purely ministered and distributed, to the comfort and benefit of us all, the true children of God. And that we may also receive the same with a right faith, and perfect charity, at all times, when we do and aught to receive the same, so that we may be spiritually fed therewith to our salvation, and thereby enjoy the life everlasting. By bread also is meant the c Prov. 9.5. Isa. 55.2. true doctrine of the word of God, which is the spiritual bread which feedeth the soul. For as the body is nourished and brought up, groweth and feedeth with bread and meat; so needeth the soul even from our youth to be nourished and brought up with the word of God, and to be fed with it. And like as the body will faint and decay, if it be not from time to time relieved and refreshed with bodily sustenance: even so the soul waxeth feeble and weak towards God, unless the same be cherished and kept up with the word of God, according to the saying of Christ: A man liveth not with meat only, but with every word that proceedeth from the mouth of God. And surely the word of God is the very comfort, remedy, and health of the soul. If we have any manner of sickness or disease in our souls, what medicine or remedy can we have, but that is declared in GOD'S word? Q. What is the fift petition? A. And forgive us our trespasses, as we forgive them that trespass against us. The Church saith in the former Homily for good Friday: e In the former Homily and page 179. It is not meet that we should crave forgiveness of our great offences at God's hands, and yet will not forgive the small trespasses of our neighbours against us. We do call for mercy in vain, if we will not show mercy to our neighbours. For if we will not put wrath and displeasure forth of our hearts to our Christian brother, no more will God forgive the displeasure and wrath that our sins have deserved afore him. For under this f Mat. 6.14.15. and 18.35. condition doth he forgive us, if we forgive other. It becometh not Christian men to be hard one to another, nor yet to think their neighbour unworthy to be forgiven. For howsoever unworthy he is, yet is Christ worthy to have thee do thus much for his sake, he hath deserved it of thee, that thou shouldest forgive thy neighbour. And God is also to be obeyed, which commandeth us to forgive, if we will have any part of the * Here is a fundamental sentence in Christian faith or divinity. Christ by his death obtained pardon for the sins of the whole world: but yet no person in particular can receive his part in the said general (or rather universal pardon) but upon condition. See Acts 26.18. pardon which our Saviour Christ purchased once of God the Father, by shedding of his precious blood. The Homily against contention saith: g In pag. 93.94. Mine enemy (say some) is not worthy to have gentle words or deeds, being so full of malice or frowardness. Thy neighbour hath peradventure with a word offended thee: call thou to thy remembrance with how many words & deeds, how grievously thou hast offended thy Lord God. What was man, when Christ died for him? Was he not his enemy, and unworthy to have his favour and mercy. Even so, with what gentleness and patience doth he forbear, and tolerate, and suffer thee although he is daily offended by thee? What crakest thou of thy head, if thou labour not to be in the body? Thou canst be no member of CHRIST, if thou follow not the steps of CHRIST. The Church also hath delivered: h In her declaration. Ye shall understand, that foregivenesse afore spoken of, is not so meant in Scripture, that by it justice or laws of Princes should be broken, contemned, or not executed. For although our Saviour CHRIST in this petition doth teach us to remit and forgive all injuries and trespasses done against us; yet he which hath done the injury or trespass, is, nevertheless bound to i Luke 17.3.4. acknowledge his fault, and to ask forgiveness therefore, not only of God, but of him also whom he hath offended, and to intent to do no more so. And furthermore to recompense and make amendss unto the parties, against whom he hath trespassed, according to his ability and power, and as the greevousnesse and greatness of the offence requireth. And in case he which hath committed the offence or trespass, be k 1. Tim. 1.9.10. Exodus 21.19.22. and 22.9.10.11.12. etc. Deut. 17.8. etc. obstinate, and will not do these things before rehearsed, which he is bound to do by the law of God, then may the party, which findeth himself grieved, notwithstanding any thing that is said afore in this petition, lawfully and without offence of God's commandments ask and seek recompense of such injuries, as be done to him, according to the order and provision of the laws of the Realm, made in that behalf; so that he always have an eye and respect unto charity, and do nothing for rancour, or malice, or for sinister affection, neither bear any hatred in his heart toward him, whom he sueth, but only upon a zeal and love of the maintenance of justice, correction of vice, and reformation of the party that hath offended; remembering always that he exceed not, nor go beyond the limits and bounds of this general rule, taught by our Saviour Christ in his Gospel: As ye would that men should do unto you, even so do you unto them: for this is the law and the Prophets. Q. What is the sixth petition? A. And lead us not into temptation, but deliver us from evil. And saith the Church: l In her shorter Catechism. As we before do ask forgiveness of sins past, so now we pray that we sin no more. For we by nature are so unwary to foresee, and so weak to resist the manifold snares, temptations, and enticements of the devil, the world, and the concupiscence of the flesh, that we cannot but be overcome, unless GOD do assist us with his grace, and arm us with his strength: and therefore we fly by prayer unto the protection of our Almighty and most loving Father, that he will not suffer us to be overcome with any wicked temptation, but that he will deliver and save us from evil. m In the larger Catechism. We pray that God lead us not into temptation, because God as he defendeth and n 2. Cor. 12.9. 2. Tim. 4.17.18 preserveth them that be his, that they be not snared with the guiles of Satan, and so fall into vices and foul sins, so from the wicked he o 1. Sam. 16.14. holdeth back and withdraweth his help and succour, whereof they being destitute, blinded with lust, and running headlong, are catched in all sorts of deceitful traps, and carried unto all kind of wickedness, and at length with custom of ill doings, as it were gathering a p Isa. 6.10. 2. Cor. 4.3.4. Jer. 6.8. thick tough skin, their hearts wax hard, and so they becoming bondmen, and yielding themselves to slavery unto the tyrant Satan, they run in ruin to their own undoing and everlasting destruction. The q In her declaration. Church hath also delivered, That there be two manner of temptations, whereof one cometh and is sent to us by God, who suffereth those that be his, to be tempted by one means or other, for their probation or trial, albeit he so assisteth and ardeth them, in all such temptations, that he turneth all at the end unto their profit and benefit. For as the wise man saith: r Ecclus. 27.5. The Church there readeth according to the vulgar Latin. Like as the oven trieth the potter's vessel, so doth temptation of trouble try the righteous man. And with this manner of temptation God sundry wise tempted our holy father Abraham, he tempted also Job with extreme poverty, horrible sickness, and sudden death of his children: and daily he tempteth and prooveth all such as he loveth. It is said concerning Ezekiah in the book of Chronicles: s 2. Chron. 32.31. How be it, in the business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart. The other manner of temptation cometh chief of the t 1. Cor. 7.5. devil, which like a furious and a wood lion, rageth and runneth about perpetually seeking how he may devour us. The Church also there signifieth of our temptation by our own concupiscence, whereof Saint James saith: u James 1.14. Every man is tempted, when he is drawn away of his own lust, and is enticed: and that by the devil and this our concupiscence & our consent, all vice and sins be engendered, like as between man and woman children be engendered, according to the saying of Saint James, where he saith, w James 1.15. Concupiscence when she doth conceive, she bringeth forth sin, and that of all sorts, that is to say, first acts and deeds, contrary to the laws of God; and after that, use and custom of the same deeds; and at length blindness and contempt. Wherhfore (saith the Church) considering how dangerous it is to fall into sin, and how hard it is to arise, the chief and best way is, to x James 4.7. Eph. 6.11.12.13.14.15.16.17 resist with Gods help the first suggestion unto sin, and not to suffer it to y Eph. 4.27. prevail with us; but as soon as may be, to put it out of our minds. For if we suffer it to tarry any while in our hearts, it is great peril, jest that consent & deed will follow shortly after. The Church there also hath delivered, That our Saviour JESUS CHRIST teacheth us not in this sixth petition to pray unto God our Father, that we should be clearly without all temptation: but that he will not suffer us to be led into temptation, that is to say, that when we be tempted, he will give us grace to withstand it, and not to suffer us to be overcome therewith, according whereunto Saint Paul saith, z 1. Cor. 10.13. GOD is true and faithful, and will not suffer us to be tempted above that we may bear, but he will so moderate the temptation, that we may sustain and overcome it. And Saint james saith, a James 1.2.3. Count it all joy when ye fall into diverse temptations, knowing this, that the trying of your faith worketh patience: but let patience have her perfect work, that ye may be perfect and entire, wanting nothing. Q. Why is it said (as it is in the prayer in the Gospel according to Saint Matthew) For thine is the kingdom, and the power, and the glory, for ever, Amen? A. The Church would have this conclusion added, to make us understand that GOD'S power and b Rom. 8.31.32 goodness is so infinitely great, that there is nothing which he either cannot, or will not give us, praying for it, and ask it rightly: which also this word Amen, which is to say, So be it, being added in the end of the prayer, doth confirm unto us. There is mention made of the glory of God, for to teach us to conclude all our prayers with praises of God: for that is the end whereunto all that we desire to obtain in our prayer, and all our thoughts, words, and works, and all things universally aught to be referred and applied. For to this end he hath created us, and placed us in this world. Moreover, to praise and magnify GOD'S goodness, justice, wisdom, and power, and to give him thanks in our own name, and in the name of all mankind, is d 1. Thes. 1.2. Luke 17.17.18 Nehem. 11.17. Act. 2.46.47. Psal. 100.4. All Ps. 103. etc. parcel of the worshipping of God, belonging as properly to his Majesty, as prayer. It is the voice of the heavenly company likewise to say, e Rev. 4.15. and 3.12.13. Thou art worthy, O Lord, to receive glory, & honour, & power: for thou hast created all things, and for thy pleasure they are & were created. Q. Why doth the Church propound to be asked, What is desired in the Lord's prayer? A. Like as her holy wisdom would have her children understand in some wise, what they learn from the Creed and the ten Commandments, so also she would have them pray with some understanding. Which thing God requireth of all that speak unto him, that in some measure they know what they say. Hence it is commanded, Sing ye f Psal. 47.7. praises with understanding. And Saint Paul propoundeth his example for our imitation, where he saith, g 1. Cor. 14.15. I will pray with the spirit, and will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. And even as in the Lord's prayer itself c Eph. 3.20.21. Psal. 34.1.2.3. there are h The entri conclusion with the six petitions. eight distinct matters considerable, so also in the rehearsal of the contents thereof eight sundry points may be observed. Q. What is the first? A. Even as afore the Lord's prayer there is an entrance thereto, namely the words Our Father which ar● in heaven; so here afore the first desire is specified, there is mentioned, unto whom prayer is made, with his honourable title and property. Q. What is the honourable title of him whom we do desire or pray unto? A. My Lord God our heavenly Father. And in such manner have the holy men of God heretofore spoken of him saying in the singular manner, i Joh. 20.28. Psal. 110.1. and 25.2. My Lord, and my God: And whereas I say, My Lord, I declare that I in k Luke 6.46. Psal. 143.10. and 40.8. particular desire to be his obedient servant: And whereas I say, My God, I do both signify what I do worship, and also that I have had some experience of his good nature. And I call him Our heavenly Father, because (as the l In her largesse Catechism on the wotds Which art in heaven. Church saith) he is most high, most mighty, most blessed, most good, most great, incomprehensible: also because he begetteth us to be his children, after an heavenly and spiritual manner. Saint james saith, m james 1.18. Of his own will begat he us with the word of truth. And Saint Peter saith, n 1. Pet. 1.23. Being borne again, not of corruptible seed, but of incorruptible; by the word of God, which liveth and abideth for ever. And saith the Lord, o john 3.6. Whosoever is borne of the spirit, is spirit, he is in some measure in the image and likeness of GOD, namely in righteousness and true holiness. Q. What is the honourable property mentioned unto him? A. That he is the giver of all goodness. For so saith Saint james, p james 1.17. Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Q. What is the next matter in the rehearsal? A. It is the first of the desires, namely, That God would sand his grace unto me, and to all people, that we may be q As the church teacheth to pray in a certain prayer, set in the end of the Communion Service. prevented with his most gracious favour in all our doings, and furthered with his continual help, and be endued with all requisite gifts and operations of his holy spirit. And this is desired in the first place to be multiplied on his Church all people obedient to the Commandments of the Gospel, and also that grace may in convenient manner be extended more and more to all the rest of mankind, as was observed on the Second Petition. Q. Why is this first desire made? A. To the end that we may worship God, serve him, and obey him, as we aught to do: the which three things answer to the three former petitions of the Lords prayer. Q. What is the second desire? A. I pray God that he will sand us all things, that be needful both for our souls and bodies: and this desire answereth unto the fourth petition. The Church saith in a Homily, r In the end of the Homily against excess of apparel, page 109. That daily bread signifieth all things necessary for this our needy life. Q. What is the third desire? A. That he will be merciful unto us, and forgive us our sins. And this answereth to the fift petition, wherein we beseech God to be merciful unto us, and to forgive us our trespasses against him, according as we are merciful unto others, and do forgive them their trespasses against us. CHRIST saith, s Mat. 6.14.15. If ye do not forgive men their trespasses, no more will your heavenly Father forgive you yours. And as the party, that would have pardon of him whom he hath offended, is to t Luke 17.34. acknowledge his fault, and for to promise' to offend so no more: so saith Solomon, it is with us before God. For he that hideth his sins shall not prospero; but he that u Prov. 28.13. 1. joh. 1.9. confesseth and forsaketh them, shall found mercy. Q. What is the fourth desire? A. That it will please him to save and defend us from all dangers ghostly and bodily, that is, which may befall our ghosts, (spirits or souls,) and our bodies. Q. What is the fift desire? A. That he will keep us from all sin and wickedness, and from our ghostly enemy. In which desire the Church doth give us to understand, that it is GOD'S will, that not any the lest sin should reign in us; but that we should thereto pray for his subduing of universal sin in us, by the might of the spirit of JESUS CHRIST; and that we for our parts should unfeignedly strive, utterly to abolish the whole body of sin forth of us. We are also to pray for to be kept from our ghostly enemy, which in the end of the Lords prayer is called w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evil one. It is the same word as is used in Mat. 13.19. and 5.37. the evil one, and so in other Scriptures. He is the adversary to all the true people of God; them he desireth to have for to x Luke 22.31. sift as wheat: the Apostles journeys towards the Churches he sometimes y 1 Thes. 2.18. hindered, and caused of the disciples some to be z Rev. 2.10. cast into prison, yea and prevailed with sundry for to leave following God, and to a 1. Tim. 5.15. follow after him. As God by the power of his spirit keepeth his obedient people from the power of the evil one, so doth he use the ministry of his mighty b Dan. 10.13. and 12.1. Tobias. 8.3. Psal. 34.7. and 91.11. Heb. 1.14. Angels thereunto, as in the Bible example is showed thereof. Wherhfore holy Church prayeth on the Feast day of Saint Michael and all Angels, Everlasting God, which hast ordained and constituted the services of all Angels and men in a wonderful order: Mercifully grant that they which always do thee service in heaven, may by thine appointment succour and defend us in earth, through our Lord jesus Christ. Q. What is the sixth desire? A. That he would keep us from everlasting death. Whereto we are to remember what we for our parts are to do, what is signified where it is said, c Rev. 20.6. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power. d Rev. 2.11. He that overcommeth, shall not be hurt of the second death. c Rev. 3.12. Him that overcommeth, I will make a pillar in the temple of my God, and he shall no more go out. But the three last mentioned desires are included in the sixth petition of the Lords prayer. Q. What is the eighth point? A. It is the ground of the hoped matters mentioned in the Lord's prayer, namely, Faith and trust in the mercy and goodness of God through our Lord Jesus Christ. Every of the said things petitioned for, GOD hath promised to do unto his believing and obedient people, out of his infinite goodness and mercy in JESUS CHRIST. And therefore the Lord saith, f joh. 14.13.14. Whatsoever of such things as are asked in his name, they shall be granted. Saint john saith, g 1. joh. 5.14.15 This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he hear us whatsoever we ask, we know that we have the petitions that we desired of him. h 1. joh. 3.22. Whatsoever we ask, we receive of him, because we keep his commandments, and do those things which are pleasing in his sight. The Church in her Rogation Homily hath in ample and plain manner expressed the goodness of God unto mankind, through his Son i pages 228. 229. Jesus Christ; and likewise in other Homilies. The Apostle speaking of the christian hope, saith, That we have it, as k Heb. 6.19. It is memorable what is observed; the creed is the sum of our faith, the Lords prayer is the sum of our hope, and the ten Commanments are the sum of love. See 1 Cor. 13.13. Rom. 13.8.9.10. an anchor of the soul, both sure and steadfast. And therefore (saith every true member of the Church) I say Amen, So be it. Whereby the strong consolation and great confidence, the firm belief and unfeigned hearty desiring of the things petitioned for, are signified and declared. Q. Why is the next and last matter handled in the sacred Catechism, concerning the Sacraments? A. They are said to be most conveniently treated of after discourse of prayer and thanksgiving, l In the lesser Catechism. for that they have always prayers and thanksgiving joined unto them. They also being outward representations of inward things spoken of afore, will best be understood being explained in the last place. Q. Why at all would God have us to use such outward signs? A. The Church faith, m In her larger Catechism. Surely we are not endued with mind and understanding so heavenly and divine, that the graces of God do appear clearly of themselves to us as it were to Angels, by this mean therefore God hath provided for our weakness, that we which are earthly and blind, should in outward elements and figures, as it were in certain glasses, behold the heavenly graces, which otherwise we were not able to see. And greatly for our behoof it is, that God's promises should be also presented to our senses, that they may be confirmed to our minds without doubting. n In an answer a little after. Moreover to lighten and give bright clearness to men's minds and souls, and to make their consciences quiet and in security, as they be in deed, so aught they to be accounted the proper works of the holy Ghost alone, and to be o Luke 12.12. Joh. 1.33. and 6.63. and 14.17.26. and 1. Cor. 4.6. etc. imputed to him, and this praise not to be transferred to any other. But this is no impediment but that God may give to his mysteries the second place in quieting and stablishing our minds and consciences, but yet so that nothing be abated from the virtue of his spirit. Wherhfore we must determine, that the outward element hath neither of itself, nor in itself enclosed the force and efficacy of the Sacrament, but that the same wholly floweth from the p joh. 1.33. Acts. 1.5. and 10.45. spirit of God, as of a springhead, and is by the divine mysteries, which are ordained by the Lord for for this end, conveyed unto us. Q. Why is it said, that CHRIST hath ordained in his Church Two Sacraments only, as generally necessary to salvation? A. The Church saith, q In her larger Catechism. Baptism and the Lords Supper are the two Sacraments commonly used among all the faithful. By the one we are born again, and by the other we are nourished to everlasting life. So that these two are necessary for the r In the homily of common prayer and Sacraments the Church saith, That these two are to be received of every christian in due time and order. In page 135. generality of the Church: for every one is required to be baptised, that would be a member of Christ's visible Church: and every one is required to partake of the Lords Supper, so soon as he cometh to age. Q. Are there any other Sacraments, which Christ hath ordained in his Church besides these two? A. In the Homily concerning swearing, the Church calleth s In the first part, page 47. of Tom 1. Matrimony a Sacrament. And in the Homily concerning prayer and Sacraments it saith: That in a general acception, the name of Sacrament may be attributed to any thing whereby an holy thing is signified. And the Church there signifieth, that * See the Homily of common prayer and sacraments, and pages 135. 136. Tome 2. Absolution, Ordering of Ministers, Confirmation of children, and Extreme Unction, have been called Sacraments by ancient Writers: but yet no man aught to take these for Sacraments, in such signification and meaning, as the Sacraments of Baptism, and the Lord supper are. Moreover, that confirmation is not of such necessity as Baptism is, The Church showeth where it saith: And that no man shall think that any detriment shall come to children by deferring of their confirmation, he shall know the truth; that it is certain by God's word, That children being baptised, have all things t In the communion book rubric immediately afore the Catechism therein. necessary for their salvation, and be undoubtedly saved. But yet Confirmation is necessary to be had, as soon as it may with convenience, by reason of the great blessing received therein from God by such as with due preparation have it ministered unto them. And therefore saith the Church: u In the end of the rubric of Confirmation. None should be admitted to the holy Communion, until such time as he can say the Catechism and be confirmed. Q. Rehearse how the Church describeth that which is properly called a Sacrament of the Gospel? A. w In her larger Catechism. It is an outward testifying of God's good will and bountifulness towards us through CHRIST, by a visible sign representing an invisible and spiritual grace, by which the promises of God touching x Acts 2.38. Mat. 26.26.27.28. forgiveness of sins and eternal y 1. Pet. 3.21. Joh. 6.54. salvation given through CHRIST are as it were sealed, and the truth of them is more certainly confirmed in our hearts. The Church saith in the Communion Service: CHRIST hath instituted and ordained holy mysteries, as pledges of his love, and continual remembrance of his death, to our great and endless comfort. Q. Rehearse also the description of Baptism. A. z In her larger Catechism. The Church saith: Whereas by nature we are the a Ephes. 2.3. children of wrath, that is, strangers from the Church, which is God's household, baptism is as it were a certain b Mar. 16.16. entry by which we are received into the Church, whereof we also receive a most substantial testimony, that we are now in the number of the household, and also the children of God, yea and that we are joined and graffed into the c 1. Cor. 12.13. body of Christ, and become his members and do d Eph. 4.5.16. grow into one body with him. Q. Recite how the Church declareth, that the secret and spiritual grace hath its full and express resemblance by the outward sign? A. First, as the uncleannesses of the body are washed away with water, so the spots of the soul are washed away e Tit. 3.5.6. Col. 2.13. Acts 22.16. Eph. 5.26. by forgiveness of sins. Secondly, the beginning of regeneration, that is, the f Rom. 6.3.5.6.7. mortifying of our nature is expressed by dipping in the water, or by spinkling of it. Finally, when we by and by g Col. 2.12. rise up again out of the water, under which we be for a short time, the new life which is the other part and the end of our regeneration is thereby represented. Also as in Baptism GOD truly delivereth us forgiveness of sins and newness of life, so do we certainly h These words the Church hath in her larger Catechism for to show, that the Sacrament is not a bore figure, but hath withal the truth of the things themselves joined and knit thereunto. receive them. i These are the words of the Church also. The holy Ghost as it were sprinkling our k Heb. 9.14. Heb. 10.22. Col. 1.14. consciences with the holy blood of JESUS CHRIST, wiping away all the spots of sin, maketh us clean before God. Of this cleansing of our sins we have a l Rom. 4.11. seal and pledge in the Sacrament. Q Whereas the ancient custom was in administering this Sacrament, for to dip the party three times in water, and in the third time as it were to bury it in the water by dipping the whole body therein, is there any Scripture for the usage now with sprinkling. A. Isaiah saith, speaking concerning Christ, that the Lord said: m Isa. 52.13.14.15. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. As many were astonished at thee, (his visage was so marred more than any man, & his form more than the sons of men,) So shall he sprinkle many nations, etc. And whereas it is the n 1. joh. 1.7. blood of JESUS CHRIST, which cleanseth us from all sin, as Saint John saith; and that blood is o 1. Pet. 1.2. sprinkled, as Saint Peter signifieth; and the blood of bulls and goats, which in old time sanctified unto the purifying of the flesh, was p Heb. 9.13. sprinkled on the unclean, therefore the divine Wisdom of the Church saith in the rubric of Baptism: If the child be weak, it shall suffice to pour water upon it, etc. Q. Why is the baptised party said to be baptised in the Name of the Father, and of the Son, and of the holy Ghost? A. CHRIST commanded it to be so expressed, because we are to worship the holy, blessed, and glorious * One God in Trinity, and Trinity in unity. Baptism also is into unity with Christ's body, as the Apostle signifieth in 1. Cor. 12.13. And so saith the divine Service. Trinity, and to bear written in our foreheads spiritually each name, that is, we are to submit ourselves in true repentance, under the obedience of God holy law, unto a reformation of our minds and conversations according to all the everlasting precepts of the same more & more: we are to submit ourselves under the obedience of the Faith of Jesus Christ, and to enter into such an imitation of his sufferings, as is prescribed in the holy Gospel: we are also to walk in newness of life, in the likeness of his Resurrection and Ascension, through the enlightening, strengthening, guiding, and manifold working of the holy Ghost, which is given unto all which have a right and a lively faith in JESUS CHRIST. This threefold spiritual grace signified by Baptism is prescribed unto us by holy Church in most divine manner, where it saith: q In the latter part of the commination exhortation. God is ready to receive us, and most willing to pardon us, if we come to him with faithful repentance, if we will submit ourselves unto him, and from henceforth walk in his ways, if we will take his easy yoke and light burden upon us, to follow him in lowliness, patience, and charity, and be ordered by the governance of his holy Spirit, seeking always his glory, and serving him duly in our vocation, with thanksgiving. This if we do, Christ will deliver us from the curse of the law, etc. Q. What is it to die unto sin? A. Not to let r Rom. 6.12.6. any sin reign in our mortal bodies, that we should obey it in the lusts thereof; but to crucify the old man, and * So speaketh the Church in the end of Baptism Service. utterly to abolish the whole body of sin. Q. What is it to be new borne unto righteousness? A. To become changed from our corrupt natural unrighteous mind and life, unto a mind s Ps. 106.3. 1. joh. 2.29. and 3.7. continually meditating for to give God and all mankind their universal due from us, and unto a conversation expressing more and more all the same. Q. How are we by nature borne in sin? A. David saith: t Psal. 51.5. Behold I was shapen in iniquity: and in sin did my mother conceive me. Q How are we said to be borne the children of wrath? A. In that we bring with us into the world a corrupt nature, not such anature as God created us withal: with the which corrupted nature God cannot but be u Ephes. 2.3. Ezech. 16.3.4.5.6. angry & displeased; and therefore requireth that all infants of Christians be baptised, that they may be sanctified and washed with the holy Ghost, that being w 1. Thes. 1.10. delivered from GOD'S wrath, may be received into CHRIST'S holy Church, and be made lively members of the same. Every child therefore that is baptised, is a child of grace, that is, is in the favour of God; and if it die in its infancy, it is undoubtedly saved, as saith the Divine Service else where. Q. Why is repentance required to be in a party, which is to be baptised? A. Because in Baptism CHRIST is x Gal. 3.27. put on, who cannot be put on in any soul, but where the old man, which is corrupt according to the deceitful lusts, is y So the order mentioned in Eph. 4.22.23.24. doth signify. begun to be put off. CHRIST and Belial can have no z 2. Cor. 6.16. fellowship in one and the same soul. David saith: a Ps. 5.4. Evil shall not devil with thee, or in what soul thou dwellest. Q. Why is faith likewise require? A. As we are to believe, what we for our parts are to do; so are we to b Mar. 1.15. Heb. 11.6. believe what God for his part hath promised to do unto us doing our parts obediently. And the sundry blessings promised to be conferred in Baptism, are the promises which are steadfastly to be believed: as that therein is received the forgiveness c Col. 2.12.13.14. Rom. 3.25. of all sins past, a becoming to be a member of CHRIST, a child of God, and an inheritor of the Kingdom of Heaven, a Christened one or a Christian, that is, one in some measure d 2. Cor. 1.21.22. anointed with the holy Ghost, etc. These and the like promises are to be believed for to be given by GOD in the holy Baptism e Isa. 7.9. Belief is named afore baptism. Mar. 16.16. otherwise they cannot be received. Saint James saith: f jam. 1.6. Let him ask in faith, nothing wavering; for he that wavereth, is like a wave of the sea, driven with the wind, and tossed: for let not that man think, that he shall receive any thing of the LORD. Q. Relate what is said in the larger Catechism, why infants are to be baptised. A. Seeing God, which never swarveth from truth, nor in any thing strayeth from the right way, did not exclude infants in the Jewish Church from Circumcision, neither aught our g Rom. 3.29. infants to be put back from baptism. As Moses and all the Prophets do testify that h Deut. 30.6. Jer. 4.4. Circumcision was a sign of repentance, so doth Saint Paul teach that it was a i Rom. 4.11. Sacrament of Faith. Yet the Jews children being not yet by age capable of faith and repentance were nevertheless circumcised, by which visible sign God shown himself in the old Testament to be the father of young children, and of the seed of his people. Now sith it is certain that the grace of GOD is more plentifully poured, and more clearly declared in the Gospel by CHRIST, that at that time it was in the old testament by Moses, it were a great indignity if the same grace should now be thought, to be either obscurer or in any part abated. Sigh it is certain that our infants have the force, and as it were the k Matt. 18 3.4.10. and 19.14. Luk. 18.15.16.17. Rom. 4.16. Act. 2.39. substance of baptism common with as, they should have wrong done them, if the sign, which is inferior to the truth itself, should be denied them; and the same, which greatly availeth to testifying of the mercy of God and confirming of his promises, being taken away, Christians should be defrauded of a singular comfort, which they that were in old time, enjoyed; and so should our infants be more hardly dealt with in the new Testament under CHRIST, than it was dealt with the Jews infants in the old Testament under Moses. Therefore most great reason it is, that by Baptism as by the print of a seal, it be assured to our infants that they be heirs of God's grace, and of the salvation promised to the seed of the faithful. Sigh also the Lord Christ calleth infants unto him, & commandeth that no man forbidden them to come, embraceth them when they come to to him, and testifieth that to them the Kingdom of Heaven l Mar. 10.13.14.15. belongeth: whom God vouchsafeth to be in the heavenly palace, it seemeth a great wrong that men should forbidden them the first entry and door thereof, and after a certain manner to shut them out of the Christian common wealth. Q. Relate also what saith the larger Catechism about infant's uncapableness for to perform repentance and faith. A. That repentance and faith go before Baptism, is m Joh. 3.16.18. required only in persons so grown in years, that by age they are capable of both. But to infants the promise made to the Church by Christ, in whose faith n Matt. 28.19. they are baptised, shall for the present time be sufficient, and then afterward when they are grown to years, they must needs themselves acknowledge the truth of their Baptism, and have the force thereof to be lively in their souls, and to be represented in their life and behaviours. Is it 〈◊〉 not likely that in old time when the Sacrament of Circumcision was administered unto children of eight days old, there was an undertaking by some that they should be brought up after the law of GOD? And did not infants then perform that by others, which such as were of age were required to profess when they were then circumcised? The infants and those of ripe age received that Sacrament upon one and the same condition. And because the infant doth as it were speak by the witness, & the witness speak in the * In the service concerning private baptism, It is said, Dost thou in the name of this child forsake the devil, etc. And dost thou in the name of this child profess this faith, etc. person of the infant, therefore the Church saith unto the witness, Wilt thou be baptised in this faith? He answereth, That is my desire. The like is in some matters and cases. A King is said to reign, though being but a year old, when as then by others his Kingdom is administered. And if witnesses at the font do faithfully see performed what they have undertaken, namely, That the infants be taught, so soon as they shall be able to learn, what a solemn vow, promise, and profession they have made by them, and what else is enjoined in the end of the Baptism Service, according to God's ordinary working with such endeavours, the Scripture will be fulfilled which saith: o Prov. 22 6. See chap. 51 52. Teach a child in the trade of his way, when he is young, and when he is old, he will not departed from it. Q. Now declare the order of the Sacrament of the Lords supper. A. The * In her Catechisms, both larger and shorter. Church saith: It is even the same which the Lord Christ did institute; Who in the same night that he was betrayed, p 1. Cor. 11.23.24.25.26. took bread, and when he had given thanks, he broke it, and gave it to his disciples, saying: Take, eat, this is my body, which is given for you. Do this in remembrance of me. Likewise, after supper he took the cup, and when he had given thanks, he gave it to them, saying, Drink ye all of this: For this is my blood of the New Testament, which is shed for you, and for many, for remission of sins. Do this as often as ye shall drink it in remembrance of me. For so often as ye shall eat this bread, and drink of this cup, ye shall show the Lords death till he come. This is the form and order of the Lords Supper, which we aught to hold and holily to keep until he come, for to q Luke 22.19. celebrated and retain continually a thankful remembrance of the Lords death, and of that most singular benefit which we have received thereby: and that as in Baptism we were once born again, so with the Lords Supper we be always fed and sustained to spiritual and everlasting life. It is enough to be once baptised, as to be one borne; but the Lords Supper, like as food, must be often used. Q. Why is it said The sacrifice of the death of Christ? A. The death which he suffered upon the cross was a sacrifice offered up to GOD, a propitiation for the sins of the r 1. Joh. 2.2. whole world. Saint Paul saith, s Eph. 5.2. Christ loved us, and hath given himself for us, an offering and a sacrifice to GOD for a sweet smelling savour. t In the larger Catechism. The holy Supper sendeth us to the death of CHRIST and to his sacrifice once done upon the cross, by which alone GOD is u Rom. 5.10.11 appeased toward * And toward universal mankind, so as in the Divine Service it is signified. See what is in the next answer advertised. us. For by bread and wine the signs, there is assured unto us, that as the body of Christ was once offered a sacrifice for us to reconcile us to favour with God, and his blood once shed to wash away the spots of our sins; so now also in his holy Supper both are given to the faithful, that we surely know that the reconciliation of favour pertaineth to us, and may take and receive the fruit of the redemption purchased by his death. Q. What are the benefits which we receive by the sacrifice of the death of CHRIST? A. The Church signifieth in the Communion Service, That innumerable are the benefits, which by his precious bloodshedding he hath obtained to us. The meaning is, that they are very many. In the Homily for good Friday it is said, w The first part and page 175. Christ by his death hath purchased for us the undoubted pardon and forgiveness of our sins, whereby he made at x Rom. 5.8.10. ●. Cor. 5.19. one the Father of heaven with us, in such wise, that he taketh us now for his loving children, and for the true inheritors with Christ his natural Son. Saint Paul saith, y Heb. 2.14.15. CHRIST took part of flesh and blood, that through death he might destroy him, that had the power of death, that is, the devil: and deliver them who through fear of death were all their life time subject unto bondage. z Joh. 11.52. He died that he might gather together into one the children of GOD, that were scattered abroad. a 2. Tim. 1.10. That he might abolish death, and bring life and immortality to light, through the Gospel. b 1. Thes. 5.10. That whether we wake or sleep, we should live together with him. c Heb. 9.15.16.17. That he might ratify and confirm his New Testament. Many more are the benefits of his death, which are signified throughout the holy Scriptures. * We may not wrist any sentence of the Church doctrine unto our own purpose, but so to understand her mind in every sentence, as that there may be no contrariety: for her Divine service doctrine is a most holy harmony. And here it is to be remembered, that all the sayings of holy Church are to be considered together and compared each with other; so shall we perceive her to have the mind of Christ, and to be in unity of faith with the Primitive Church. It is said in the Homily concerning the Sacrament, d In the second part, and page 202. It behooveth him that cometh to the body and blood of Christ, in commemoration of him that died and rose again, not only to be pure from all filthiness of the flesh and spirit, jest he eat and drink his own damnation: but also to show out evidently, a memory of him that died and rose again for us, in this point, that ye be mortified to sin and the world, to live now to GOD in CHRIST JESUS our LORD. So then we must show outward testimony, in following the signification of Christ's death. And therefore saith the Church also in the Passion Homily, e In the first part, and page 180. It shall little avail us to have in meditation the fruits and price of Christ's passion, to magnify them, and to delight or trust in them, except we have in mind his examples in passion to follow them. The consideration hereof moved Saint Paul not to rest content with the historical knowledge of Christ's sufferings; but withal to labour for to know the fellowship of his sufferings, being made f Phillip 3.10. conformable unto his death; and so to know CHRIST, and the power of his resurrection. Q. How are the body and blood of Christ verily and indeed taken and received of the faithful in the Lord's Supper? A. In the Communion Service it is said, If with a true penitent heart and a lively faith, we receive that holy Sacrament, than we spiritually eat the flesh of Christ, and drink his blood, than we devil in Christ, and Christ in us, we be one with Christ, and Christ with us. In the Gospel after Saint john it being written that Christ said, g Joh. 6.56. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him; there is added presently after, h Verse 36. The words which I speak unto you, they are spirit and life. Hence the Church teacheth also for the comfort of such as cannot receive the Sacrament, whensoever they desire it, i In the Service for the communion of the sick. That whoso doth truly repent him of his sins, and steadfastly believe that jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption, earnestly remembering the benefits he hath thereby, and giving him hearty thanks therefore, he doth eat and drink the body and blood of our Saviour Christ profitably to his souls health, although he do not receive the Sacrament with his mouth. The saying of the Church is much memorable, k In the homily of the Sacrament, the first part, and page 199. Thus much we must be sure to hold, That in the Supper of the Lord, there is no vain ceremony, no bore sign, no untrue figure of a thing absent: but (as the Scripture saith) the Table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death, yea the Communion of the body and blood of the Lord, in a marvellous incorporation, which by the operation of the holy Ghost (the very bond of our conjunction with Christ) is through faith wrought in the souls of the faithful) whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immortality. There is a saying of the Church not unprofitable to be added here concerning the infiniteness or immensity of Christ's godhead or divine nature, where it is said, l In the Rogation Homily, the first part, and page 221. He is invisible every where, and in every creature, and fulfilleth both heaven and earth with his presence. In the fire, to give heat; in the water, to give moisture; in the earth, to give fruit: in the heart, to give his strength; yea in our bread and drink is he, to give us nourishment, where without him the bread and drink cannot give sustenance, nor the herb health, etc. Q. Why is it said, Taken and received of the faithful? A. The Church saith, m In the 29. Article of Religion. The wicked, and such as be voided of a lively faith, although they do carnally and visibly press with their teeth the Sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ, but rather to their condemnation do eat and drink the sign or Sacrament of so great a thing. Q. Recite what the Church in her larger Catechism saith also of the Sacraments nourishing of us. A. * In the larger Catechism it is memorably delivered, That at length Christ abiding in us, and we again abiding in Christ, we also by Christ abiding in us, may obtain not only everlasting life, but also the glory which his Father gave him. See Joh. 17.22. and 2. Thes. 2.14. The Lord severally gave the signs both of his body and blood, that it might be the more plain express image of his death, which he suffered, his body being torn, his side pierced, and all his blood shed, and that the memory thereof so printed in our hearts should stick the deeper. And moreover that the Lord might so provide for and help our weakness, and thereby manifestly declare, that as the bread for nourishment of our bodies, so his body hath most singular force and efficacy spiritually to feed our souls. And as with wine men's hearts are cheered, and their strength confirmed, so with his blood our souls are relieved and refreshed: that certainly assuring ourselves that he is not only our meat, but also our drink, we do not any where else but in him alone, seek any part of our spiritual nourishment and eternal life. Q. Let somewhat be said on these three great matters required to be in them, which come to the Lords Supper, & so to conclude discourse on the Catechism. Why is one to examine himself whether he repent him truly of his former sins, steadfastly purposing to lead a new life, afore he come to the Communion? A. The Church showeth the reason where it saith, n In the second exhortation afore the receiving of the Communion. Ye are to be exhorted to consider the dignity of the holy Mystery, and the great peril of the unworthy receiving of the same, and to search and examine your own consciences, as you should come holy and clean to a most godly & heavenly feast, so that in no wise ye come but in the marriage garment required of God in holy Scripture, and so come and be received, as worthy partakers of such an heavenly table. And then there the Church declareth the requisite examination, as also in her Homily, concerning the Sacrament. Q. Why is there added, Steadfastly purposing to lead a new life? A. It is likewise said in the Communion Service, You that intent to lead a new life, following the commandments of GOD, and walking from henceforth in his holy ways, draw near, and take this holy Sacrament for your comfort. The Church full well knoweth, that very many which come to the Communion, do intent nothing less than the leading of new lives; that many upon the Communion day will a little bridle themselves, but on the day following and so after, they will declare what spirit o Eph. 2.2. 2. Tim. 2.26. reigneth in them, to whom they are subject, and in whose suggestions and works they are most delighted. The Church in her Homily of the Sacrament likewise prescribeth three things to be most seriously considered of every one that would be a Communicant, p In the first part, and page 198. And in the Homily the said three things are further expressed in very divine manner. First, to have a right and worthy estimation and understanding of the mystery of the Sacrament. Secondly, to come in a sure faith. And thirdly, to have newness and pureness of life to succeed the receiving of the same. Q. What is the second requisite matter? A. To examine one's self whether he hath a lively faith in God's mercy through Christ, with a thankful remembrance of his death. When ones conscience is sure that he is a worker of no iniquity, but an enemy towards all unrighteousness which may be committed against God or man, then may he be certain that he is under God's mercy through Christ. And the Church doth divinely add a lively faith, because it must be a faith striving for the due observing of all Christ's commandments. It also addeth, that there must be a thankful remembrance of Christ's death: and here it is to be noted, that in the holy Sacrament there is not only a remembrance of Christ's death, but also of his life after his death. The Church saith in her Homily for the Communion, q In the second part, page 202.203. See Saint Basils' saying in page 202. we are to tender thanks to Almighty God for all his benefits; briefly comprised, in the Death, Passion, and Resurrection of his dear beloved Son. The which thing, because we aught chief at this table to solemnise, the godly Fathers named it Eucharistia, that is, thanksgiving. Saint Paul saith, r 2. Cor. 4.10.11. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. Christ saith: s joh. 6.37. As the living Father hath sent me, and I live by the Father: So he that eateth me, even he shall live by me. And whereas Christian thankfulness unto God is not in mind and word only towards God, but also to be expressed by kindness towards Christ's poor members, therefore the Church saith in her Homily, t In page 203. of the second part. None should sit down at God's table, who doth not profess his kind affection by some charitable relief, for some part of the congregation. * Ps. 16.2.3. Some Alms should be given. Q. What is the third requisite matter? A. To examine himself whether he be in charity with all men. u Namely of the communion, & in p. 203. The Homily saith: In respect of which straight knot of charity, the true Christians in the primitive Church called this supper, Love: as if they should say, none aught to sit down there, that were out of love and charity, who bore grudge and vengeance in his heart. And it may be observed, that the three points mentioned in this last answer of the Catechism are according to the three matters vowed afore baptism whereby the worship of GOD the Father, Son, and holy Ghost is signified: For w Charity is the third vow in effect. See 1. John 5.3. and 2. Joh. 5. Jo●. 14.15.21.23. Charity is often declared to be the true respect unto every of Christ's commandments. And whereas the Church prescribeth no further duty than charity, and her last words are for Charity, her Divine Wisdom intimateth thereby the greatness thereof. Hereunto is greatly considerable what the late Royal Majesty hath left written concerning charity, in his Sacred x In pages 91.92.93.94.95.96.97.98. Meditations on the LORDS prayer. Charity is not only a divine virtue, but y 1. joh. 4.8.16. God himself is Charity. Saint Paul reckoning the three great Theological virtues, without which no man can be saved, not only puts in charity for one, but even for the most z 1. Cor. 12.31 and 13.13. excellent of all, without the which the rest are nothing. And it is also the only permanent virtue of them all; for Faith and Hope remain only with the elect, while they are in this world, but Charity is ever with them, here and hence for ever. Yea even will ye look to God himself, a Ps. 145.9. His mercy is over all his works, and mercy is a work of charity. Charity dwells with God, and all the elect; Angels, and Saints, and men are b Col. 3.14. clad with it c It is said in thanksgiving after the Communion; Even as the comes by unity, into one loaf are knit; so is the Lord and his whole Church, though he in heaven sit. As many grapes make but one wine, so should we be but one: in faith and love in Christ above and unto Christ alone. Leading a life without all strife, in quiet, rest, and peace: from envy and from malice both our heart's and tongues to cease. Which if we do, then shall we show, that we his chosen bee, by saith in him to lead a life, as always willed ●e. eternally. I know not by what fortune, the dicton of Pacificus was added to my title, at my coming in England; that of the lion, expressing true fortitude, having been my dicton before. But I am not ashamed of this addition; For King Solomon was a figure of CHRIST in that, that he was a King of peace. The greatest gift that our Saviour gave his Apostles, immediately before his Ascension, was, that he left his Peace with them; he himself having prayed for his persecutors, and forgiven his own death, as the preverb is. The foot steps of his charity being so vively imprinted in the disciple whom his master loved, and who leaned on our Savicurs bosom; as he said nothing, wrote nothing, did nothing; yea in a manner breathed nothing all the days of his life, but love and charity. To the blessed Virgin and him Christ upon the Cross recommended their charitable d joh. 19.26.27 cohabitation together, as mother & son: his style in all his writings, is full of love & charity, his Gospel & Epistles sound nothing but charity. Yea S. Jerome maketh mention, that when he was so old, as he could preach and scarce walk, he would many times make himself be led to the preaching place, and there repeating of these words, e 1. joh. 3.18. Little children love one another, he would come back again; and being asked why he so often repeated that sentence, his answer was, This is the f 2. joh. 5. new and last commandment that our master left us, and if it only be done, it sufficeth. But above all, the third chapter of his Gospel deserves to be graven in letters of marble, in the hearts of all Christians, especially the sixteenth verse thereof, g joh. 3.16. GOD so loved the world, etc. We may see at last, even by his death, how God loved him for his charity, besides the manifold other proses, that he gave him thereof during his life; for he died peaceably in his bed, full of days, and was the notablest Confessor that ever was, albeit no Martyr as all the rest of the Apostles were. To conclude then my description of this divine virtue, Charity, I remit you to that pattern, which that admirable, learned, and eloquent penman of the holy Ghost, hath set forth of her in his h verses 4.5.6.7.8. thirteenth of his first to the Corinthians, etc. The Church saith in her Homily of Christ's i In the first● part, and page 179.180. Passion. CHRIST delighteth to enter and devil in that soul where love and k joh. 14.23. ●●. Charity ruleth, and where Peace and Concord is seen. For thus writeth S. John, God is charity, he that abideth in charity, abideth in God & God in him. And by this (saith he) we shall know that we be of GOD, if we love our brethren. Yea, and by this shall we know, that we be delivered from l joh. 3.14. death to life, if we * The Church teacheth us true love in the song a prayer to the holy Ghost, for to be sung before the Sermon, where it is said; Convert all those that be our foes, and bring them to thy ●ight, that they and we ma● well agreed, and praise thee day and night. O Lord increase our saith in us, and love so to abound: that man and wife be voided of strife, and neighbours about us round. In our time give thy peace, O Lord, to nations fare and nigh, and teach them all thy holy word, that we may sing to thee. All glory to the Trinity, &c Thus the Church doth teach us to desue godly unity among all mankind. So in special manner in all Christian doom, in the song called, Veni Creater, saying; Of all strife and dissensions, O Lord dissolve the bands; and make the knots of peace and love, throughout all Christian lands. See 1. Cor. 12.13. love one another. But he which hateth his brother (saith the same Apostle) abideth in death, even in the danger of everlasting death, and is moreover the child of damnation and of the devil, cursed of God, and bated (so long as he so remaineth) of GOD and all his heavenly company. For as peace and charity make us the blessed children of Almighty GOD; so doth hatred and envy make us the cursed children of * the devil. Whereas the late most excellent Majesty so insisted on Peace and Charity, is it not a most manifest demonstration, that he had received the holy Spirit of God in an ample measure? At his Highness' first coming, did not GOD enlighten his Royal mind for to see the vanity of those spirits of disobedience, which made up themselves together for to seek for alteration in the public Divine Service book? etc. Who therefore made a proclamation thereto, and caused it to be set in the beginning of every communion book. How many a divine sentence ever most memorable is there to be seen in his Majesty's books set forth from time to time? And whereas God unto all (saving his only Son Jesus Christ) gives his spirit by m joh. 3.34. Ephes. 4.7. measure, so that in the increase of the spirit is the increase of the heavenly light in the understanding, & the knowledge of divine mysteries: Came there not from the Light Eternal into his Highness' heart an illumination even unto perfection of divine comprehension, when as his most excellent Majesty, (not long afore His Highness commended his spirit into the hands of the King of Kings and Lord of Lords) in special manner required, that Predestination should be so understood and preached, as it might have no appearance of difference from the divinity thereto in the book of common prayer? Was not that abundance of heavenly light sent as n 2. Cor. 1.22. Eph. 1.13.14. pledge unto His Royal Soul for to be received into the Light infinite and eternal? His most sacred Majesty lived a Solomon, delighting in divine Wisdom, Peace, and Charity: and as his Highness thus unto the end delighted in God, so can it not be but that God was delighted in him, and that He is o Ps. 73.24.25. and 20.6. all Ps. 21. received up into glory everlasting. And for our better understanding of what is the Church-her meaning concerning this her last clause in her Catechism, of being in charity with all men, let us seriously consider and ever remember the express delivery hereabout in the end of the first part of the Homily of charity, where the words of the Church are as here followeth. Thus have I set forth unto you what charity is, as well by the doctrine as by the example of CHRIST himself, whereby also every man may without error know himself, what state and condition he standeth in, whether he be in charity, (and so the child of the Father in heaven) or not For although almost every man persuadeth himself to be in charity, yet let him examine none other man, but his own heart, his life and conversation, and he shall not be deceived, but truly discern or judge whether he be in perfect charity or not. For he that followeth not his own appetite and will, but giveth himself earnestly unto God, to do all his will and Commandments, he may be sure that he loveth God above all things, and else surely he loveth him not, whatsoever he pretend: as CHRIST said, If ye love me, keep my Commandments. For he that knoweth my commandments and keepeth them, he it is (saith CHRIST) that loveth me. And again he saith, He that loveth me, will keep my word, and my Father will love him, and we will both come unto him, and devil with him: And he that loveth me not, will not keep my words. And likewise he that beareth a good heart and mind, and useth well his tongue and deeds unto every man, friend and foe, he may know thereby that he hath charity. And then he is sure that Almighty God taketh him for his dear beloved son, as Saint john saith, Hereby manifestly are known the children of God, from the children of the Devil: for whosoever doth not love his brother, belongeth not unto God. Q. * And therefore children are to be instructed conterning Bishops, for to learn more & more, what is to be known concerning their ministration, and duly to honour all the same. Whereas in the rubric immediately following the catechism in the Communion book, it is said: So soon as the children can say in their mother tongue the Articles of the Faith, the Lords prayer, the ten Commandments, and also can answer to such questions of this short Catechism, as the Bishop (or such as he shall appoint) shall by his discretion appose them in: then they shall be brought to the Bishop by one that shall be his Godfather, or Godmother, that every child may have a witness of his confirmation: and the title of the Catechism is, An instruction to be taught and learned of every child, before he be brought to be confirmed by the Bishop: declare what confirmation is. A. The Church saith in her p These words are set immedatly after the discomse of Baptism, and afore the discourse of the Lords supper. Catechism: Parents and Schoolmasters did in old time diligently instruct their children as soon as by age they were able to perceive and understand, in the first principles of Christian Religion, that they might suck in godliness almost together with the nurses milk, and straightways after their cradle, might be nourished with the tender food of virtue towards that blessed life. For the which purpose also little short books which we name Catechisms, were written: wherein the same, or very like matters, as we now are in hand with, were entreated upon. And after that the children seemed to be sufficiently trained in the principles of our religion, they brought and offered them unto the Bishop: that children might after Baptism do the same, which such as were elder, who also were called Catechumeni, that is, Scholars of Religion, did in old time before, or rather at Baptism itself. For the Bishop did require, and the children did tender reason and accounted of their Religion and Faith: and such children as the Bishop judged to have sufficiently profited in the understanding of Religion he allowed, and laying his hands upon them and blessing them, let them departed. This allowance & blessing of the Bishop our men do call Confirmation. And afterward it saith: It is very much to be wished surely, that the q The Church honoureth the wisdom of Antiquity. So doth it in special manner in the beginning of the Service of Commination. And in the sacred meditation upon the Lord's prayer, page 23. The late most excellent Majesty declareth his unfeigned dislike of those contemners of Antiquity, which will have nothing, but all Babysomish till their time. ancient manner and usage of examining children were restored again: for so should parents be brought to the satisfying of their duty in the godly bringing up of their children, which they now for the most part do leave undone, and quite reject from them: which part of their duty if parents or Schoolmasters, would at this time take in hand, do, & throughly perform, there would be a marvellous consent & agreement in religion and faith, which is now in miserable sort torn asunder. Surely all should not either lie so shadowed, and overwhelmed with the darkness of ignorance, or with dissentious of diverse and contrary opinions be so disturbed, dissolved, and dissipated, as it is at this day: the more pity it is, and most to be sorrowed of all good men for so miserable a case. In the prayer to be said afore the act of Confirmation, there are mentioned together the sundry graces, wherein we are to desire for to be confirmed, where it is said: Strengthen them, we beseech thee, O Lord, with the holy Ghost the comforter, and daily increase in them thy manifold gifts of grace, the spirit of wisdom and understanding, the spirit of counsel and ghostly strength, the spirit of knowledge & true godliness, and fulfil them, O Lord, with the spirit of thy holy fear: The which are called the r See chap. 84. seven gifts of grace. And the words of the s See chap. 54. Confirmation or Bishopping itself are pronounced by the Bishop laying his hand upon every child, severally, saying: Defend, O Lord, this child with thy heavenly grace, that he may continued thine for ever, and daily increase in thy holy spirit more and more, until he come unto thine everlasting Kingdom. And the reason of the laying on of the hands is delivered in the prayer to be said when Confirmation is done, where it is said: We make our humble supplications unto thee for these children, upon whom (after the example of the holy Apostles) we have laid our hands, to certify them (by this sign) of thy favour and gracious goodness toward them: let thy fatherly hand, we beseech thee, ever be over them: let thy holy Spirit ever be with them, & so lead them in the knowledge and obedience of thy word, that in the end they may obtain the everlasting life through our Lord JESUS CHRIST. The Church also hath said: t In the Declaration of Religion. The holy Fathers of the primitive Church, taking occasion and founding themselves upon the said Acts and deeds of the Apostles, and considering also, that such as had once received the gifts and benefits of the holy Ghost, by the Sacrament of Baptism, might and oftentimes did indeed, by temptation, frailty, or otherwise by their own sin and malice, * Children or youth have need to enjoy benefit of the Episcopal ministration, beside of the Diaconall and the Pastoral, hence the ground of the holy ordinance of Bishopping may be known. loose and fall from the same again: did use & observe (as it hath been hitherto by succession of ages continued) that all Christian people should after their baptism, be presented to their Bishops, to the intent that by their prayers, and imposition of their hands upon them, they should be confirmed, that is to say, they should receive such gifts of the holy Ghost, as whereby they should be so corroborated, & established in the gifts & graces before received in baptism, that they should not lightly fall again from the same: but should constantly retain them, and persevere therein, and should also be made stronger and hardy, as well to confess boldly and manfully their faith, before all the persecutors of the same, and to resist and fight against their ghostly enemies, the world, the devil and the flesh: as also to bear the cross of CHRIST, that is, to suffer and sustain patiently all the afflictions and adversities of this world, & finally, that they should attain increase & abundance of Such as profess to be devout, should observe the true devout deliveries of godly antiquity, & not set light of all the same, as too many in these times do. virtues & graces of the holy Ghost. The ancient Fathers have written much for to set forth the dignity of this Ordinance of the holy Gospel. Heb. 6.2. Laying on of hands is the fourth principle of the word of Christ: therefore a point of necessary meditation. And although there is understood laying on of hands in Ordering of the holy Ministry, yet this ordinance is there also included, and in no wise to be excluded. In baptism we are borne again unto life; but after baptism in this holy ordmance we are confirmed for to fight the good fight of faith. In Baptism we are washed, but in this after baptism we are strengthened, that unto the regenerate the holy Ghost may be present a keeper, and a comforter, and a defender. The Church also hath signified, that if the holy ordinance of Confirmation be w This is much to be noted, that (as the Church signifieth) in the worthy receiving of the Sacraments and holy Ordinances, the benefit of them is enjoyed. worthily taken, thereby is received more abundantly ghostly strength, aid and comfort. And therefore is very wholesome and profitable, and to be desired, and reverently received. Now the cause why some receive the said sacred Ordinance and are not the better, is, because they receive it unworthily, like as many unworthily receive the Lord's Supper, and are nothing benefited thereby. Whoso would enjoy the said blessings, are to learn afore they seek for it, the meaning of the Catechism, the ground and necessity of Confirmation, as it is showed in the Immediately afore the Catechism therein. See chap. 54. common prayer book; they are to consider what the * See Chap. 84. seven graces of the holy Ghost are, which are the more abundantly received by due taking of this ordinance, and to be resolved for to enter and continued in the Christian warfare fight in it manfully and zealously under CHRIST'S banner against sin, the world, and the devil: and so to hunger and thirst after the benefits of Confirmation, which whoso unfeignedly do before GOD'S allseeing eyes, he then in the act of the Bishopping, and afterward more and more according to his wisdom and goodness, giveth all that is prayed for in the Service thereof. Q. Cannot a Priest or Pastor reading the Service of Confirmation, and laying his hand upon the head of every child, perform the Confirmation? A. In no wise: for it is x Priests cannot minister Confirmation. only proper to the order of Bishops, and is therefore called a Bishopping. It is recorded in the Acts of the Apostles, that though Philip did convert unto the faith people of Samaria, and did baptise them, yet it was by the Apostles y Act. 8.14.17. laying on of their hands, that they received the holy Ghost. The giving of the holy Ghost is by GOD disposed unto the Apostolical or Episcopal order. The keys of the Kingdom of heaven are committed by GOD into the hands of the Clergy: and as to Absolve is the work of the Priesthood, so to confirm is the work of the High-priesthood. A lay person hath not spiritual power to perform the Absolving of a penitent sinner, but he that is in the z Mat. 16.19. Joh. 20.22.23. priesthood: so to Confirm, to 'cause such a measure of the holy Ghost to descend upon a baptised party, a Priest hath not enough spiritual power, but a a Acts 19.6. Bishop * As every one in temporal power can effect what the King's Majesty with the law of the kingdom enableth him unto, so every one in spiritual order can effect that as God enableth him unto, and which ability his word hath signified to be annexed and appropriated unto such an order in the holy ministry. only. A Priest cannot make a Priest or Deacon, but a Bishop can, according as it is prescribed in the book of the Ordering of the Ministry. The reason is, The Almighty GOD in all his works hath set and keepeth a constant course, as well here on earth, as in heaven. The Moon hath not that power, which the Sun hath; neither is there the like influence from all the stars; but from some is more, from some is less. God worketh with what is done according to his Ordinance, but not otherwise. It is so in civil administrations: for if any put the King's Majesties Seal unto a writing, who have not from His Highness' authority thereunto, is it of any validity or force, when it cometh to be considered? Q. It hath been afore treated sundry times concerning Bishops, now add in a word, what is an Archbishop? A. Even as among many natural Fathers considered together, one of them is the eldest in nature: So among * An Archbishop is a father in God highest grown up into Christ in all things. See Eph. 4.15. Fathers in God considered together one is the b That is, hath the amplest measure in grace. See Eph. 4.7. eldest in grace: for which cause the word grace is used unto an Archbishop. The holy Scripture delivereth, that among CHRIST'S Apostles some were chief or Arch. Saint Paul saith, He was not a whit behind the very c Therefore there was a disparity among the Apostles, some were chiefer than others, See cap. 37. and 2. Cor. 12.11. chiefest Apostles. He signifieth that james, Peter, and john were d Gal. 2.9. pillars. And when as Peter had the oversight of the Circumcision (the people circumcised) and Paul of the Gentiles (the uncircumcised,) were not these two Apostles in degree e Gal. 2.7. above other Apostles? Saint Paul saith, When james, Cephar, and john, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship. And Saint Paul thereby signifieth that he was endued with such a measure of grace, as are the fathers of the f Namely the archiepiscopal. oldest age in Christ. It is not expedient to express, in this catechetical treatise the most high understanding in the great mystery of godliness, which is in those of the said spiritual age or degree. We read, that in the first Christian council mentioned in the Acts of the Apostles, they which among the Apostles were the pillars, determined of matters, whereabout difference was: and they could say, g Acts 15.7.12.13.28 It seemed good to the holy Ghost, and to us, etc. And whereas among all in the Clergy they are the nearest unto GOD, and do comprehend the universal matters pertaining unto Christian religion, in so much as if a Bishop chance to be in doubt about the meaning of the Church concerning the use of a matter in the Liturgy, he is (as it is written in the Communion book) to sand for resolution thereof unto the Archbishop: it is therefore the duty of all in the Clergy for to remember what the holy Ghost hath commanded, h 1. Pet. 5.5. Ye younger, submit yourselves unto the Elder. And where the inferior duly submitteth unto the superior, there is i 1. Cor. 14.40. Col. 2.5. order observed, there is k Psal. 133.1.3. unity, there the Lord commandeth the blessing, even life for evermore, that is l Psal. 122.3. Jerusalem, the name of that city is, m Ezech. 48.35 The Lord is there. But where the younger account themselves to have more, or as much understanding in matters of religion, as have the Elder, and so will not submit unto their judgements, but follow the imagination of their own minds; there is n James 3.14.15.16. confusion wrought, there is division, there is Gods cursing darkness in the understanding, and disorderliness in the conversation, that is Babylon, and it is the ill spirit which o Eph 2.2. worketh in all persons of disobedience. Q. Whereas after that one hath duly fed of the milk of the word, he is to eat of meat stronger and stronger, and from exercising in the Catechism for to proceed unto meditating in the rest of the Divine Service; and also to read the word of GOD, the which in very many places is hard to be understood, recite therefore out of some godly and learned Writer, what counsel is delivered for to be observed unto the attaining more and more of the mind and meaning of GOD in the holy Scriptures. A. A certain most godly and most learned p Namely Sebastian Castellio, of whose worth see what is delivered in Rider's Dictionary printed anno 1633. This his declaration agreeth with the doctrine of the homilies called an exhortation and an information. Writer hath afore his renowned translation of the holy Bible into Latin, in the fourth edition thereof, thus declared, what is the one only way to understand the holy Scriptures, saying, Even as a man consisteth of a body and a soul, as that the body is the dwelling place of the soul: so the holy Scriptures consist of the letter and the spirit, as that the letter is as it were an abiding place of the spirit. And even as beasts can see the body of man, and hear his voice, but cannot understand clearly his mind or speech, because they are not endued with the same soul, with whose eyes they can be able so to perceive: likewise of the holy Scriptures (which are come forth for to instruct and q 2. Tim. 3.15.16.17 edify true man) th●●● godly can see the letter and hear the words, but what is the spirit of the letter, and whitherto the mind of God tendeth, they only do understand, which are endued with the same spirit. The ungodly indeed do no more perceive that spirit, than r Jer. 10 14. beasts do the speech of men, of whom only a few voices they do understand, and them also scarce, as namely, cry out, rebukings, encouraging, threatenings. So the ungodly do see in the holy Scriptures what is told, what is commanded or forbidden: but they have not the spirit, and as it were the marrow of the letter. For even as the affairs of man the spirit of man only knoweth: so the s 1. Cor. 2.11. things of God none knoweth but the spirit of God) and t Mat. 11.27. he whom that spirit teacheth. But that spirit teacheth u Mat. 11.25. none but the apt to learn: that is, those which by w Heb. 11.6. joh 8.12. and 12.36. faith come unto CHRIST our righteousness, being humble, x Ma●. 11.29. lowly, and ready, leaving the y Mat. 16.24. 1. Cor. 3.18. Isa. 55.7. judgement of the flesh and their own will, to z joh. 7.17. obey the will of God. These things may be declared plainly by many oracles and examples, out of which I will produce some, that I may show, that sin and man's wisdom and the love of ones self, is the cause that men do not understand God's matters: and that by how much every one doth the further depart from these things, by so much is he the more z joh. 7.17. understanding in the things of God. Now the first and greatest oracle is, that Adam afore he sinned, had the knowledge of GOD, and of divine things, so that he gave names unto beasts, unto every one according to his nature, and he presently knew the beginning of his wife, made of his rib he asleep, and a Gen. 2.23.24. prophesied concerning her. The same after he sinned and followed the judgement and mind of the flesh, fell into so great ignorance, that he would b Gen. 3.8. jer. 23.24. Heb. 4.13. Psal. 139.7. hide himself among the trees from the sight of God: which indeed was a very great blindness, that he would hide from the eyes of God seeing all things. And what came to pass in Adam, the same also was done in his posterity afterwards, that if any were believing and obeying of God, those God chose and manifested his will unto them, but not to others. For an example is Enoch, who, whereas he c Gen. 5.22. lived according to the will of God, was taken up unto GOD; and Noah, being the most d Gen. 6.9. righteous of his time, God shown unto him his purpose concerning the e Gen. 6.13.17.18. flood, a matter indeed of very great moment: which same thing also he did in Abraham, that he would show unto him his will concerning Sodom and Gomorra, of which matter God himself delivereth this reason, f Gen. 18.17.18.19. saying, Shall I hide from Abraham the thing which I will do? seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him. For I know him, that he will command his children and his household after him, that they keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham, that which he hath spoken of him. The same did David writ, g Psal. 25.9.12.13.14. What man is he that seareth the Lord? him will he teach in the way that he shall choose: his soul shall devil at ease, and his seed shall inherit the land. The secret of the Lord is with them that fear him: and he will show them his covenant. Again saith David, h Psal. 119.97.98.99.100.101 O how I love thy law; it is my meditation, all the day. Thou through thy commandments hast made me wiser than mine enemies; for they are ever with me. I have more understanding than all my teachers, for thy testimonies are my meditation, I understand more than the ancients, because I keep thy precepts. I have refrained my feet from every evil way, that I might keep thy word. Solomon saith, i Prov. 1.7. The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction. Again saith Solomon, k Wisd. 1.4.5. Into a malicious soul wisdom shall not enter, nor devil in the body, that is subject unto sin. For the holy spirit of discipline will fly deceit, and remove from thoughts which are without understanding; and will not abide when unrighteousness cometh in. And jesus the son of Sirach saith, l Ecclus. 1.16.17.18.20. The fear of the Lord is the fullness of wisdom, and filleth men with her fruits. She filleth all their house with things , and the garners with her increase. The fear of the Lord is a Crown of wisdom, making peace and perfect health to flourish; both which are the gifts of GOD; and it enlargeth their rejoicing that love him. The root of wisdom is to fear the Lord, and the branches thereof are long life. Again he saith, m and 3.19. Many are in high place and of renown: but mysteries are revealed unto the meek. The Lord hath made all things, and to the n and 43.33. godly he hath given wisdom. GOD by Isaiah saith, Bind up the testimony, o Isa. 8.16. seal the law among my disciples. And after that the Prophet had inveighed against the wickedness of the Israelites, which was the cause that they could not understand divine doctrine, thus he saith, p Isa. 29.10.11. For the Lord hath poured upon you die spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot, for it is sealed. GOD also having described unto Ezechiel his holy temple (wherein the mysteries of the Christian Religion are shadowed out) saith thus unto the Prophet, q Ezech. 40.4. and 43.10.11. Thou son of man show the house to the house of Israel, etc. In Daniel it is said, r Dan. 12.10. Many shall be purified and made white, and tried: but the wicked will do wickedly: and none of the wicked shall understand: but the wise shall understand. In Hosea it is said, s Hos. 14.9. Who is wise, and he shall understand these things? Prudent, and he shall know them? Likewise in the new Testament the same things are delivered. CHRIST spoke to them that were t Mar. 4.11. without only in parables, that is, figuratively, and in covered words: but to his own disciples, that is, to believers, to the endued with u Gal. 5.6. charity, to the obedient, and to such as followed him he w Mar. 4.34. expounded all things afterward apart. Paul himself finisheth the whole matter in few words, saying, x 1. Cor. 2.10.14.15. GOD hath revealed the secrets (or mysteries) unto us by his spirit: for the spirit searcheth all things, yea the deep things of God. But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual, judgeth (or discerneth) all things. Out of these and many other places it appeareth; that the mind of God, and the secret counsels lying hid in the holy Scriptures are known to the faithful only, to the godly and religious, and to the endued with the spirit of God. For God is a King which manifesteth his counsels to none but to his faithful friends, as we see the Kings of this world themselves to do. Therefore one may observe from the beginning of the world, that none except the godly have been admitted into the counsel of God. Afore there was mentioned Enoch, Noah, Abraham: the same may one say concerning Isaac, jacob, joseph, Moses, joshua, Samuel, David, and the other Prophets and Apostles servants of Christ, to whom whether they were learned or y Acts 4.13. 1. Cor. 1.26.27.28. unlearned, God made manifest his will, and z Luke 24.45. opened their mind for to understand the Scriptures. But the ungodly, and such as a Prov. 2.5.7. rely on their own judgement, although they understood all b joh. 7.48.49. Acts 17.18. 1. Cor. 2.6.7.8. learning, never understood the spirit of the Scriptures, but rather persecuted it, as Steven did upbraid unto them, saying: Ye stiffnecked and uncircumcised in heart and ears, ye do always c Acts. 7.51. resist the holy Ghost; as your Fathers did, so do ye. And if so be that the ungodly have at any time prophesied, or have spoken concerning divine and spiritual things, as did, Balaam, Saul, Caiphas, the Scribes and Pharisees, yet they truly understood not the mind and spirit of God, but so spoke of things unknown unto themselves, as if a French man hearing a Dutch man enditing words unto him, should speak in Dutch those matters which himself understands not. CHRIST seemeth to declare this, where he saith: d Mat. 23.2.3. The Scribes and Pharisees sit in Moses seat: what things they say, do ye: for they say, and do not. And concerning the same he saith elsewhere: e Mat. 15.14. Let them alone they are blind and leaders of the blind; and he biddeth his people beware of their f Mat. 16.6. leaven. As if he had said this: In that they teach Moses-his Laws, ye are to obey them: but in that they see not, but reject the mind and spirit of those commandments, which is uttered by me, they are blind. For example's sake: Moses wrote: Honour thy Father and thy Mother: this while they teach, they are to be obeyed. But when as they with their sophistries do deprave the same precept, and by their false and covetous interpretation, draw away g Mat. 15.5.6. children from the true honouring of their parents, they are blind and do h Zeph. 3 4. 2. Cor. 2.17. corrupt the commandment of God. The same while they teach, that ceremonies and sacrifices are to be observed according to Moses Law, are to be followed: but while they reject me, who show the mind and spirit of those ceremonies and sacrifices, and being puffed up with a vain (or unprofitable) knowledge of the letter do too stiffly (or subbornely) hold to it, they refuse the truth and sense of the letter, and the will of God, and do not i 1. Tim. 1.7. truly understand the Law. For if they did understand, certainly they would not reject CHRIST, which is the k Rom. 10.2.3 4. end of the Law. Neither truly only do not the ungodly understand the spirit of God, but also if there be any one to whom there is given some knowledge of him, he unless he endeavour diligently that he may grow therein, loseth that very knowledge, which he had: which very matter the Lord declareth, whiles he biddeth that the talon be taken away from him, which put it not to increase, and be given to him which hath ten. For to him which hath, it shall be given, and from him which hath not, even that very same which he hath shall be l Mat. 25.25.27 28.29.30. taken away. The which we see came to pass unto Saul, who having the spirit of God, was m 1. Sam. 10 6.7.10. for his disobedience deprived of it, & became thereby seven times n And 16.14. and 15.26. and 28.15.16.17.18. worse, than ever he had been afore. Which things seeing they are so, all which would apply their minds to the study of the holy Scriptures, and to the knowing of God's will, are to be exhorted, that they do it in what way and in what manner it aught to be done. First that they o Luke 24.25. joh. 5 46.47. believe those things to be true, which are written there: For unless they will believe, they shall not understand, but will accounted the holy Scriptures to be profane. Than afterward (which also is the fruit of belief) that they subject their will to p joh. 7.17. Gods will, ready to do whatsoever God hath commanded, whether it be sweet or bitter, whether light or heavy, whether easy or hard. For that is the nature of faith (by which we must be saved, and without which we cannot please God) that not only it doth justify a man, and procure to him pardon of sins through CHRIST; but also by causing to him a new q 2. Cor. 5.17. spirit, doth r Col. 1.13. deliver him from the power of the devil, and set him at s Rom. 6.18 22. liberty for the service of God. Faith t Acts 15.9. purifieth the heart, and maketh a man of unjust to be just, of disobedient obedient, of carnal spiritual, of earthly heavenly, of ungodly u 1. Cor. 6.11. godly: to be short, of an old man and son of darkness, it maketh a new creature and a son of w Eph. 5.8. light, who casting away the works of darkness putteth on the armour of light, & bringeth forth fruit unto righteousness, as afore he brought forth fruit unto unrighteousness. If then any one endued with this faith, mind and will, will come to the study of the holy Scriptures, whether he be learned or unlearned, whether poor or rich, whether male or female, (for God hath no x Rom. 10.12. and 2.11. respect of persons) he shall truly understand them, and read them with fruit, and from thence shall become daily y 2 Thes. 1.3. Rom. 1.17. Prov. 4.18. better, and shall z 1. Pet. 2.9. wonder that there lie hid those treasures of heavenly wisdom, which afore he never thought of. But if any one will obey his own will, and retain humane, that is, foolish wisdom, and not forsake his vices and sins, but only either believe or perform, as much as shall like his lust and flesh, he being blinded through his own corrupt will, shall not see the a joh. 3.3. 1 Cor. 2.14. spirit of the holy Scriptures; and not following them, but drawing & b 2. Pet. 3.16. wresting them according to this own pleasure, and from thence every where seeking about for defences, and c Gen. 3.7. Isa. 30.1. cover, and protections for his sins, shall attain no other thing, than a d Matt. 13.14. vain knowledge of the letter, wherewith he being puffed up, will become daily by how much the more skilful, by so much the more e 2 Tim. 3.13. desperately naught, as is the Dutch proverb. This we see came to pass unto the Scribes and Pharisees, who although they professed the holy Scriptures, and were daily conversant in the study and reading of them, yet because they would not f 1. Cor. 3.18. Isa. 55.7. forsake their own understanding, vices and will, they erred so fare from the mind and spirit of them, that they crucified CHRIST the true and divine expounder of them: and this very same thing will come to pass unto all so affected and so disposed as they were. Wherhfore go to now, O ye all which take those holy books into your hands, g Ezech. 18.31. cast away profane minds: believe God: forsake your own will, and give over yourselves, with a lowly, pliant, obedient, and altogether h Mat. 18.3. Ps. 131.2. childlike, that is, a teachable mind, so to be informed of God, as i 1. Pet. 2.2. a child doth to his teacher: and with the same mind k Ps. 25.4.5. pray unto God continually: & l 1. Thes. 5.16. Isa. 62.7. leave not off, afore ye have obtained your desires: For whosoever seeketh, m Matt. 7.7.8. findeth; and he which asketh, obtaineth; and to him that knocketh, it is opened. By this one only way ye shall understand the will of GOD, and living according to it, and forsaking your own will, and n Luke 14.26. Col. 3.5. Prov. 16.32. fight against your own selves, through faith in JESUS CHRIST the Saviour of the world, at length ye shall attain unto everlasting life. Q. May not any one attain the understanding of the holy Scriptures, by considering the context, and by comparing place with place, etc. without entering into such a devoutness of mind and life, as Castellio hath prescribed? A. The comparing of one scripture with another, etc. is profitable unto the more full perceiving of the delivery of many points or matters; but there was never as yet any one, that could apprehended the great mystery of godliness, nor ever can any one possibly perceive the same by any endeavour whatsoever, unless he duly attend unto the interpretation delivered by the holy Fathers of the Church, and strive to do the whole will of God, and so become o See all ch. 48. of the Christian Divinity. enlightened by his holy spirit. The unexpressable diversity and contrariety of understanding of God's matters, whereinto all they in these latter times have fallen, and continually do fall, which submit not unto the guidance of the holy Fathers of the Church, but follow the imagination of their own minds, is a most manifest proof of the utter impossibility of knowing aright so much as the principles of God's word, without having help of such as are the guides in the Apostolical Church, and without entering into such an uprightness of heart and conversation, as is afore declared requisite to be sought after. FINIS. Glory be to God in the highest, and all due honour be ascribed unto his Church on earth. Amen.