The Complete CHRISTIAN, And Complete Armour and Armoury OF A CHRISTIAN, Fitting him with all necessary furniture for that his holy Profession: OR, The Doctrine of Salvation: Delivered in a plain and familiar explication of the Common Catechism, for the benefit of the younger sort, and others. Wherein summarily comprehended, is generally represented the truly Orthodox and constant Doctrine of the Church of England, especially in all points necessary to salvation. By W. S. D. D. Hac est Porta Domini, Justi intrabunt in eam Printed for the Author. 1643. This Treatise is divided into five Parts, according to the five Parts of the Catechism. THe first Part, Explicating the Title, and Introduction, in the 4. first Questions. The Second Part, Concerning the Creed, or Articles of the Belief; the sum of our Christian faith, in the 2. next Questions. The Third Part, Concerning the Law of God, or ten Commandments, the Rule of our obedience, teaching our duty and good works in the next five Questions. The Fourth Part, Concerning prayer, and the rule or pattern thereof, the Lords prayer, in the 2. next Questions. The Fifth Part, The Doctrine of the Sacraments, in the 12. last Questions, with an Appendix, Concerning holy Scripture, and the due hearing, reading, and Art of meditating on the same. To the thrice Excellent and Illustrious Charles, Prince of Wales, his Highness. Most Noble Prince, THough the present patterns of your Royal Parents and lasting Monuments of your famous Ancestors, remaining in Memory to all Posterity may fully and lively de●●●ia●e, and daily instructions of your grave and learned Teachers and Governors, may most amply express the Portraiture of a true perfect and complete Christian; whereof the one may be said to inform, the other to enforce you to the imitation of their Heroical virtues and graces in the Profession of Christianity, the one guiding you by rule, the other by example, that it may seem nothing wanting to make you abound in such heavenly knowledge and Divine Philosophy; yet since Nunquam nimu discitur quod nunquam satis discitur, and no word is to be accounted out of time that may be spoken profitably, whereby and so accounted of the wiseman as apples of gold in silver or transparent dishes, and more especially since the subject of this discourse and Bafis whereon this Complete Christian standeth and is founded, so properly pertaineth as by the Laws appropriated to those of the younger sort, and your Highness the head of the Infantry. On whom the eyes of all those Minims of Nobility, and other the younger plants, of this flourishing Kingdom are fixed, and ready to admire your Princely expression: and express the imitation of you in their action. Let it not seem strange that I thus present this to you, so properly to the younger sort, and Primarily to yourself belonging as Prince of the Youth, and Prime Mirror of all those younger Plants. The next Ages hope the story and glory of succeeding times, or stay and prop of the flourishing of this famous Kingdom; many things and of mean worth are usually and frequently I know offered unto your Highness, and you have been pleased to accept of so mean dedication, as of Grammar and other the inferior sciences: how much more to cast a favourable aspect hitherwards: and to deign your Grace's acceptance of this Treatise of so high and heavenly a Nature as holy Divinity, the Queen and Mistress of all other Arts and Sciences, bringing with her, and bestowing on her followers, such ornaments as best suit, from the meanest to the Mightiest, to all the Professors of true Christianity: As this Treatise also may serve, if need were, to make not only a Complemental, but a Complete Christian, and afford to all (as we ought to desire the good of all) profit or contentment, profit to the meanest who may learn by it, contentment to those of riper Maturity who can best judge of it, if many of ablest judgement, and Masters in their Profession be not deceived— Omne tulit punctum qui miscuit utile dulci. What the Author faileth of this and of the general good, he faileth of his best vote, who heartily desireth the spiritual and best good of all. Such as it is, it lieth prostrate with the Author himself at your Highness' feet, only begging such your gracious favour, as good deservings or best desires do usually find and obraine at your Princely hands. So tendering his Orisons, at the Throne of Grace, for the abundant store of all heavenly and earthly blessings, for the continual increase of your happiness, as your increase in days, to Crown and attend you. The due and daily prayers of a faithful and sworn Servant in that your Royal family, sometime Chaplain to your worthy and Illustrious Grand Mother of blessed Memory, and no less for many other respects, in all dutiful observance to your Highness, Most Humbly Devoted Ever, William Slatyer. The Table, or the Contents of the whole book, divided in five parts. THe First Part, Concerning the Title, and Introduction. The Second Part, Concerning the Creed. The third Part, Concerning the Commandments. The Fourth Part, Concerning Prayer. The Fifth Part, Concerning the Sacraments, with an Appendix. The Contents of the first Part divided into five Sections. THe First Section, discourseth of the Title of the Catechism. The Second Section, Treating of the first Question. The third Section, of the second Question. The fourth Section, Of the third Question. The fifth Section, Handling the fourth Question. The second Part divided into 13. Sections. THe first Section whereof, is of the fifth Question, and of the Creed in general, and of faith. The second Section, a more particular explication of the Creed. The third Section more nearly following the words of the Creed, and the first Article thereof. The fourth Section of the second Article of the Creed. The fifth Section of the third Article, Christ's incarnation. The sixth Section of the fourth Article his Passion. The seventh Section of the fifth Article his descent into hell. The eight Section, Concerning his exaltation in five and six Articles. The ninth Section of the seventh Article his coming to judgement. The tenth Section the eight Article, Concerning the holy Ghost. The eleventh Section of the ninth Article, Concerning the holy Catholic Church. The twelfth Section, the 10. 11. and 12. Article concerning the privileges of the Church. The thirteenth Section, Of the sixth Question, concerning the sum of the Creed. The third part of the Catechism divided into thirteen Questions. THe first Section, the seventh Question of the law in General. The second Section, the eighth Question of the Commandments and the Preface to them, with divers necessary rules. The third Section, Of the first Table, and first Commandment. The fourth Section, Concerning the second Commandment. The fifth Section, Concerning the third Commandment. The sixth Section, Concerning the fourth Commandment. The seventh Section, Concerning the fifth Commandment, first, of the second Table, with some other necessary rules. The eighth Section, Concerning the sixth Commandment. The ninth Section, Concerning the seventh Commandment. The tenth Section, concerning the eighth Commandment. The eleventh Section, Concerning the ninth Commandment. The twelfth Section, Concerning the tenth Commandment. The thirteenth Section, the ninth tenth, and eleventh Questions concerning the sum of the Law. The fourth part of the Catechism, Concerning prayer, divided into eight parts. THe first Section, the twelfth Question, a Trancision to the consideration of prayer. The second Section, of the Lords prayer, and prayer in General. The third Section, of the Lords prayer in particular, and the Prefaco thereof. The fourth Section, the three former Petitions of the Lords prayer. The fifth Section, the three latter petitions, concerning ourselves. The sixth Section, the last Petition, by some divided into twain. The seventh Section, the conclusion of the Lords prayer. The eight Section, the sum of the Lords Prayer both so Epitomised, and otherwise by some Explicated. The fifth Part of the Catechism, concerning the Sacraments, divided into five Sections, with the Appendix. THe first Section, the fourteenth, fifteenth and sixteenth Question, of the Sacraments in general. The second Section, of Baptism, in the four next Questions. The third Section, of the Lords supper, in the four next Questions. The fourth Section, of the due preparation to the Lords Supper, in the last Question. The fifth Section, an Appendix, concerning the sum of the Catechism, and ground of it and religion, holy Scripture, with the order of hearing, reading, or meditating on the same. The Preface to the Reader. Friendly Reader, FOr such I intent every good Christian, aiming at proficiency in that his most holy profession, and Grace, I shall not be over-tedious in the Preface, having but a few things to advertise thee of, in the title and course or scope of the Tractate and of the Marginal notes, and Table; but so, quickly even refer thee to the book itself, ready enough to explain itself, in any thing else that I would give thee notice of, and this so much the rather, or sooner, for that I have more largely discoursed of some such general things, necessarily premised to Catechising, and the consideration thereof in another Treatise, that may happen to come first to thy hands; for the title, (among divers such) if some have written of the Complete Gentleman, as well as the complete Gentlewomen, others of the resolved Gentleman, the instruction of a Christian-woman, De Aulic●, or the Complete Courtier, and the like, well may I on so good ground as this, furnish the Compleat-Christian also, with Spiritual Armour, fitting for his profession, and if they have more aimed at the Practic, and show the subjects they handled in action, I have not neglected that neither, though I have joined Theory, more plentifully, to inform the Practice more fully, where as after the Theoric, or Theory of the very Practic, the same is every where inculcate, and the Practice itself urged, where not altogether in the Argument, in the end of all other precepts, at least by use, and application to that purpose; that if any will be so well resolved, he may by degrees increasing in knowledge and grace, prove a better and more accomplished Soldier, and Combatant in the Church Militant, and more Compleat-Christian: for the course of the Treatise, it is evident, following the words, and current of the Catechism, or as the matters, necessarily thence flowing, offer themselves to be considered and discussed, whereby the whole may be the better understood, and perhaps you may find, many where's comprised in a few words, or a straight compass, divers ampler volumes, and Commentaries, or the pith and substance of them, but brought down so low, and laid so plain, that even open and obvious, to the meanest Capacity, as intended for their benefit, whatsoever necessary for them, yet as they grow to more ripeness, more matter, to be found therein contained; when more fully apprehended, and understood, and so not unfit, for those of higher, and better apprehension. And whereas the whole book, though indifferent big, and seeming sufficient large, for the subject is but a Compendium, yet of larger discourses, written thereof; the marginal notes running by it, are also a kind of breviate or Epitome, of the whole frame or like a hand, as it were, or Directory, pointing at the principal matters, in the same; and if that fail, any one willing to search any especial things, may find the table at the end, will at least furnish them, that have but read the Treatise, and well observed the Method, and order with any thing of note, they can desire, or that comes to their remembrance, directing to the place exactly where it may be found, and even not failing, if in divers places touched, as it were per transennam, in one, else where more Exprofesso, and directly handled, showing both the Part Section, and Question, as the order (seen in the other Tables) leads, where to find it: So having only thus long stayed thee here at the entrance, with this conference and direction for thy good, recommending thee with my prayers to the highest protection, and desiring the like of thee, I now rest, bidding he most happily, Viere, Frueie, Vale. Another brief Table or Synopsis of this present Treatise on the Catechism. 1. Wherein the Title and first 4. Questions presenting A Preface as it were, & Introduction to the Catechism. And being the 1. Part of this present Treatise, a●● Catechism, is divided into 5. Sections. 2. Wherein the Next 2. Questions presenting The sum of our Christian faith. And being the 2. Part of this present Treatise, a●● Catechism, is divided into 13. Sections. 3. Wherein the Next 3. Questions presenting The Law of God, and Commandments, the rule of obedience, and good works. And being the 3. Part of this present Treatise, a●● Catechism, is divided into 13. Sections. 4. Wherein the Next 2. Questions presenting The Lord's Prayer, rule and pattern of true prayer. And being the 4. Part of this present Treatise, a●● Catechism, is divided into ●. Sections. 5. Wherein the Last 12. Questions presenting The doctrine of the Sacraments, with an Appendix concerning holy Scripture. And being the 5. Part of this present Treatise, a●● Catechism, is divided into 5. Sections. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democharis, 〈◊〉 averseris, inest sua gratia parvia. A plain LITERAL EXPOSITION Of the Common Catechism. PART I. SECT I. The Title and Name of the book. The explication and interpretation of the name. The persons that are to learn it; the time; The end, the sum of all noted: as for the persons who are children: In years; and how to be instructed: as how others are to be taught, and how is it sit and necessary with the reason thereof: And why this Catechism to be learned so especially, above all others, in divers respects of necessity: And conveniency, As of the authority commanding matter and manner of it. Persons uniformity and to avoid confusion, so the manner of teaching it. The time And and farther explained how it pertains to all in general to children. Ministers, masters and all Ecclesiastical officers, to have it or to see it taught accordingly. Of Confirmation, and how though not a Sacrament, nor superstitiously to be abused, nor contempivously or contentiously to be refused, but decently and conveniently to be used, and so not expunged, nor neglected, but retained, for divers reasons here expressed. The matter or subject and division of the Catechism. What Religion is, and the covenant between God and us, and duties employed in the same, in explication of which duties is the sum and substance of the Catechism so divided into three parts or otherwise into four, or by some into five parts. How this Catechism differs from others, and in what things; but in general the same with others, and in this difference how this Catechism is of the most convenient order and method that may be, both in regard had to the Liturgio, and natural order of the parts thereof. The particular points in it handled to the number of 30. Or otherwife 10. principal heads in the four parts aforesaid. Question 1. WHat call you the Book of the grounds of Religion? As it is expressed in the Title and superscription, and seen in the Title-page, and Frontispiece of the same. 2. How is that? A Catechism. 3. What meaneth that? As the word signifieth, an Instruction; understood in Religion, and the grounds thereof. 4. How usually? By question and answer; for the benefit of the less skilful, there intended. 5. Whose benefit named? Children; and by them to be learned. 6. When? Ere they be brought to the Bishop to be confirmed. 7. To what end? To be thereby more publicly approved sit and able to be admitted to the Communion, to be sureties and Godfathers to others; and their own sureties as it were released, they being then able to make profession of their faith themselves. 8. What then note you here principally in the title 1. The name of the Book, a Catechism 2. The exposition of the name, an Instruction 3. The illustration thereof, by the use of it, being to be learned. 9 What note you in the use? 1. The persons that are to learn it, children. 2. The time when to be learned, before the● be brought to the Bishop. 3. The end, to be confirmed. 10. Who are accounted children? Either primarily, children in years, the younger sort, servants and apprentices. Or secondarily, in understanding and discretion. Whosoever are not yet sufficiently instructed, though perhaps more ancient and stricken in years. As 1 Cor. 3. 1. Heb. 5. 13. 11. How are children in years to be instructed? By teaching and examination, according to the Common Catechism, by question and answer, in the Church and else. 12. How others? By being present, and hearing Others so examined. The Catechism expounded. 13. Is it necessary that all others should be present, as well as children? Yes, both 1. for the encouragement of the younger sort, and of one another. 2. To increase their own knowledge, that can never be too much and too often found scarce sufficient. 3. To make them more able to instruct and direct others, especially they that have charge of families. 4. And that if shame to acknowledge their weakness should hold them back from learning these grounds of Religion, yet so by often hearing the younger sort taught, they may learn them. 14. Why should they learn it? For many reasons. As 1. For settling men's judgements in the truth, being well grounded in the principles of religion. 2. So the better to discover, and avoid error. 3. More profitably to read and understand holy Scripture. 4. To hear Sermons with better judgement and profit. 5. To be able to examine ourselves of our faith and duties to God and man, and especially in our devotions, and use of Prayer, and The Sacraments. 6. To be able to render answer and account of our faith and hope. 7. The better to teach and admonish others in their duties, if occasion be offered, or that we have charge of family, or else. 15. But why this Catechism above all others? For Necessity's sake, in some respects. Conveniency, divers otherwise. How of necessity? In regard of the authority commanding it, and to show our obedience to the same. Rom. 12. 16. How else of inconvenience? In divers respects both of the Matter, and Book itself. Persons, and their good. 17. How in respect of the Book itself? As being so useful and convenient as any, and most 1. Short, 2. Plain, 3. Pithy, And so very easy to be understood, remembered, and carried away, containing withal the sum and substance of Religion. 18. How in respect of the persons? 1. For unity sake in opinion, and avoiding of schism, and seeds of heresy, sown often by diversity of Religion, doubtfully by divers set forth, and understood. 2. Uniformity sake, and avoiding of confusion, that so all may know and take notice of what is to be Taught by the Minister. Learned by the People. 19 What benefit thereby? An excellent harmony, as of truth in itself, so of the minds of men in that truth, uniformly taught in all places and congregations after the same order; that what persons, or into what places soever, as from Parish to Parish often removed, none need to be to seek in their answers, of what is required to be known; this Catechism being so generally taught, and received, which otherwise might happen disorderly, with confusion by diversity of Catechisms. 20. How is it then to be taught to the best profit of the people? According to the directions of authority, to this purpose: By Examination, in propounding the question, and receiving the answer. Exposition of the sense and meaning of the words, for further benefit of all the hearers. 21. How is the time prescribed? Here expressed as abovesaid, before confirmation. 22. How else to be understood? Before they may 1. Be admitted to the holy communion. 2. Be admitted to be Godfathers and Godmothers, or sureties for any, as requisite to be able 3. To answer for themselves, before they undertake for others: Or can profitably and well Either Read holy Scripture: or, Hear Sermons, or the same expounded. 23. This Catechism then generally pertains to all? Yes, as enjoined either to be 1. Learned by the children, as aforesaid. 2. Taught by the Ministers and others; as by 3. Masters of families, and Schoolmasters, enquired of by others, as by the Ecclesiastical officers, whom it concerns, in case and cause of religion. 24. How is it then to be taken notice of, so to be ordered and exercised? 1. By the Ministers, who may call upon the masters of families, and Churchwardens, to see the masters bring the youth, and all to be present at that exercise, or cause them to be presented. 2. Churchwardens, who must see it done, or presented, if neglected. 3. Bishops, either By his Archdeacon's, Officials, and Ordinaries, who are to inquire after, and punish the neglect. Himself, and his Chaplains, who are also to examine the sufficiency of youth, brought to be confirmed by the same. 25. Is Confirmation then necessary? Yes, after a sort, for public testification of the visible members of the Church, their proficiency in that faith professed in Baptism, and approbation of them. 26. Why is it then expunged in our Church? It is not expunged. 27. Is it then a Sacrament? Not so neither, but a religious ceremony, well and profitably to be used. 28. But how then in the Rubrique is it said, it is no detriment if it be not used? To take away the superstitious conceit in some, that without it Baptism were imperfect, or that it is a Sacrament, or of absolute necessity. 29. But do not some hence utterly neglect it? If they do the fault is their own, as we see from a word misunderstood, how ready many will be to take exceptions, thence to establish their own fancy and perverseness, and cause a world of wrangling and trouble. 30. How is it then necessary? Only of conveniency, and for political order, not as a Sacrament. 31 But he that said, Go baptise, said also to Peter, confirm thy brethren? To be understood, as it is expounded by us, of his Stability in the faith, for good example. Duty, in preaching, as his office. Diligence, in his calling and Apostleship, to the comfort of his brethren, and good of the whole Church. 32. If it be useful, why is it neglected? It is not. 33. Where or when is it executed? Wheresoever required, or when it may with conveniency be performed. 34. What benefit is thereby? Much, and many ways, if we consider it, both for 1. The testification of our proficiency. 2. Approbation of our sufficiency. 3. Gratulatory commendation of us to God by the Church. 4. Benediction from such our superiors. 5. Prayers for further graces, then publicly made for us, and so a 6. Comfort to the party confirmed. 7. Enabling us to further duties in religion, and devotions that may so better be performed. 8. Relaxation of our sureties, who stand for us engaged. 35. After the name and title, what is next to be considered at the entrance into the Catechism? The matter or subject, and division of the same. 36. What is the matter or subject of it? The sum and substance of Religion, for the manner thereof also as we see, so briefly set forth and explained. 37. What is Religion? The bond between us and God, including our duty to him for his mercies given to us by his covenant of grace. 38. What is that Covenant? On God's part mercy, that he will be our God, and give us all graces: on ours, obedience, that we will be his servants. 39 What is then required of us? Faith, to believe in God, and his word and promises. Hope, to call upon him, trust in, and worship him. Charity, the expressing of our obedience, by doing his will, and showing our love to him and our neighbour. 40. But these are graoes of his Spirit? Yes: but given to us, and required to be exercised by us, to his honour. 41. What is the substance then of Religion? To exercise ourselves in these; showing Our Faith, by believing in him and his word. Hope, by prayer and depending upon him. Charity, in willing obedience to his Commandments. 42. What then is the sum and substance of the Catechism? The explication of these our duties, Of Believing in him, Praying to him, Obeying his will. The fundamental points of Religion. And God's worship, so briefly propounded, whence the Cate chisme principally toucheth on, and explaineth The Creed, Commandments, and Lords Prayer, which are called summa credendor, summa faciendor, summa orandor. The sum or breviate as it were of things that are to be Believed, Done, or Prayed for by us. 43. How many parts are there of the Catechism? Especially these three, and for a Corollary of them, as it were, though doctrine of the Sacraments and seals of the Covenant, and our faith, and so four parts usually expressed; or with addition of the Introduction five parts mentioned. 44. Which then are the four parts? The exposition or explication of 1. The Creed, the Articles and sum of our belief. 2. Commandments, the duties of us required to be done. 3. Lord's Prayer, teaching how we ought to pray. 4. Sacraments, the seals of the Covenant. 45. How else are these five parts set down? The Introduction, in the four first questions and answers before the Creed. Explication of the Creed, Commandments, Lords Prayer, Sacraments, as aforesaid. 46. Are all Catechisms concerning these things? Yes; for these are the main points whereon they insist, howsoever in divers manners, as in other words or order set forth, and more or less amplified and explained. 47. Wherein do they usually or chiefly differ from this, or one from another? In the order of the parts. Or, some Introduction. Or, some Additions or other; as concerning the word of God, or Magistracy, or the like, which yet may be reduced to the former parts; as the word of God and Scripture, to the Belief, concerning God, who giveth his word for direction of our faith; the Magistracy, to our duty towards God, to whom they are subordinate; and our neighbours, as all godly Magistrates and superiors are acknowledged. 48. How differ they in introduction? According to the variety of invention of several Authors of them; or proceeding after divers manners, and order, and so diversely occasioned. 49. How differ they in their order? Sometimes by placing the Explication of the Commandments, Prayer, or Sacraments, before the Creed, or either before other, in some other order than is followed in this Catechism, though in substance and intention to teach even the meanest, the very same. 50. What think you of the order and method of this Catechism? As most convenient and profitable of all others, both following the Liturgy, and grounded on the words of the vow made in Baptism; and so prosecuting the parts occasioned by the same, to be considered, and also according to the nature of the things there explained. 51. How in respect of the things? As 1. faith, required to believe God and his promises, so the Creed first propounded: 2. Obedience, and the fruit of faith, good works directed by God's will; so the Commandments secondly proposed: 3. Prayer for continuance in the most holy course and profession of faith and good works, and so in the third place the doctrine and rule of prayer: 4. The seals of all this from God to us, the Sacraments, as the confirmation and ratification of his promises in the covenant of grace. 52. How then is the Introduction fitted to this? By putting us in mind of our name and Baptism, and so our vow and promise for performance of the aforesaid duties and devotions, expressed and taught in those four parts, The Creed, Commandments, Lords Prayer, Sacraments. 53. How many points in particular in these four parts? 30. in all; the 12. Articles of the Creed, 10. Commandments, 6. Petitions of the Lords Prayer, 2. Sacraments. 54. How are they else divided? Into 10. heads or principal parts. viz. 3. Parts or heads of the Creed, 2. Tables of the Law and Commandments 3. Parts of the Lords Prayer, 2. Sacraments. And so much of the title, name, matter, and division of the Catechism: now followeth the first part of it, the Introduction. 55. Which call you the Introduction? All contained in the four first questions, and answers of the Catechism, reaching to the Creed. SECT. 2. Of the Introduction; and first of the Question, What is your Name. The first Question. How mean and trivial soever it seems. An Entrance and making way to the greatest matters of the divine truth & our salvation. Of the truth of Religion, and the fountain of it, Christ, the truth itself. The way and life, And means of our salvation. In whose school these meanest questions not to be contemned, of names the several sorts and use of them, our Christian name, And use thereof, for our remembrance. To stir us up to devout meditation and all other godly duties, whence, and the forgetfulness of many herein taxed. The holy and religious use of names, And whether lawful to alter them, and by whom, Or in what grounds, how ancient: And how far usual, unlawful, and so the practice and example of ancient and later times: with the unlawfulness of them; according to the good or bad intention of such change or concealment. The good use that we ought to make of them, And their remembrance. Quest. 1. THis seems a poor Question indeed, what is your Name? Yet what richer treasure to be found indeed, than it is, or greater wisdom can be shown, or better purchase to be made, then in getting a good name. 2. Yet it is a small question? But leading to the consideration of great matters. 3. 'tis a question though, that every child can tell? Every one should, though none duly consider, if not a child of God. 4. But it is the least question that can be? But making way to the greatest matters, that can be considered, or thought of. 5. It seems a trivial question? Yet as the way leading to the Church door, this to the minding of the high and holiest things. 6. It seems though too mean a one? Nothing too mean, that may be a means to godliness, and salvation. 7. But is it not a simple and contemptible one? Not so simple and contemptible to the eye of the foolish, as worthy the consideration of the wisest; and leading to the knowledge and consideration of the greatest question, that ever was put forth by or to any mortal. 8. What question was that? What is truth? 9 How was that the greatest? As Concerning The truth of Religion, Truth itself Christ, who is the Way Truth. Life. Put forth by the greatest earthly Judge that ever sat in Judgement, to the wisest that ever was on earth. 10. How so? By him that sat Judge on him, that was indeed Judge of the whole world, to him that was the wisdom and Son of God, Truth itself; and therefore appointed, and preordained Judge over both quick and dead. 11. Who were they? Pilate to Christ himself. 12. How answered? As Uncapable of the Mystery, Unworthy of the Mercy, Unmeet for the Grace, he had. No answer at all daigned him: and such are all they that think amiss of the little ones in Christ's school, or of the meanest question there propounded; since the weakness of God is stronger than the power of men; and the foolishness of God, wiser than the wisdom of the world; and these mean questions make way to the greatest matters of all. 13. What then is a Name? The note of a thing, to show the nature, so near as can be; and whereby it is known and called. 14 What name is here meant? The Christian name. 15. How many sorts of names have we? Two usually: the Christian name received at Baptism, and surname which we have of our parents. 16. What use of the surname? To distinguish our earthly kindred, and the family we come of. 17. What use of our Christian name? As the other name mindeth me of my earthly parents, kindred, and consanguinity; so this may of my heavenly Father, and spiritual affinity, and consanguinity with Christ, and his holy Saints and Angels. 18. How mean you that? The Consanguinity with Christ our brother, in the flesh, and all his holy Saints of the same blood; and in him, with God the father, more nearly now; from whom else by sin we were fall'n. Affinity, as Christ the Spouse of our souls, and his whole Church, so contracted with all Angels, and Spiritual substances, the sons of God in Christ, more nearly to us combined; and in the Sacraments, spiritually to be conceived, and by our Christian name received in Baptism: So not unfitly remembered. 19 Why should we remember these things? As ready to take any good occasion, being else very forgetful in all matters pertaining to God and godliness. 20. But who can forget these things? Many Christians that seem more forgetful than messal Corvinus, that forgot his own name; as these their Christian name and profession. 21. Can any forget their names? Yes, and which wrose, their duties, so forgetting Both God, Themselves, And others. 22. How mean you that? They forget or seem to forget this Christian name, that follow unchristian and lewd courses; and so more especially. 1. Their Father, forgetting to pray, and invocate, Our father which art in heaven, etc. as they ought. 2. Their faith, forgetting to profess, I believe in God the Father, etc. so often as Christianly they should. 3. Their charity, when they not forgive offences, as they should, but remember malice more than they should. 4. Their duty to all their spiritual kindred, and affinity with the Saints in heaven and earth, and so Their 1. Mother the Church, and her Sabbaths, Service, Orders and Authority. 2. Brothers both 1. Christ and his merits, and mercies, by ungodliness. 2. Men by uncharity. 3. Sisters, daughters of Zion; the Communion of Saints, the servants of God, those that excel in virtue, by their sin and vices, that sever the soul from God, and break the bond of peace, and that communion. 23. But were names imposed for any such memorial of holy things? Yes, and even by God himself; as Adam, earth, to remember his original; Eva, mother of living; and so have been altered, for such holy purposes, as in Abram, called by God Abraham, father of many Nations; Sarai, Sarah, Jacob, Israel. 24. Is it lawful then to alter names? Yes, upon any good occasion, and to a good end; but not for any evil intention or purpose. 25. How mean you that? As God upon a blessing intended, changed Abraham's name: so men upon better and holier causes, and designs, have altered their names; whence Saul named Paul, and Simon called also Peter: but upon any evil intention, or design, far otherwise. 26. It is then usual? Yes, and ancient; as we see in Abraham, Jacob, Solomon, and others; and generally used among all, as well ancient as modern, both Christians and others, Jews, Heathens, Turks, and Infidels, to this day. 27. As how? As we see how, 1. Nabuchadnezzar, changed the names of Daniel and his fellows, when he consecrated them to his Idols service, Dan. 1. 7. 2. The Turks do by their Christian Renegadoes, and their Janissaries. 3. The Popes do usually change their names, at entrance to the Papacy. 4. Kings of Scotland have done, Ominis causâ, changing their names one for another, as john to Robert. 5. Queens of England, many before the Conquest took the name of Algive, in honour of a worthy Queen of that name; so did the Caesars from Julius Caesar, and divers others. 28. How if for any evil intention? It is unlawful, and aggravated according to the quality of the offence, and villainy intended. 29. Who have power to change names? The same that have power to impose them. 30. Who are they? Superiors, as parents; or ones self: so God gave Adam his name, Adam named his wife Eva, and gave names to all creatures; Eva named her son Cain; Rachel she Benoni, whom Jacob named again Benjamin; the Angel from God, and Zachary, John the Baptist; the Angel Gabriel from God, Jesus, before conceived in the womb. 31. How for alteration of them? So also Abram, called Abraham by God; Sarai Sarah; jacob Israel; Benoni Benjamin, by Jacob; Simon also Peter, by Christ; Saint John Baptists name by his father changed; Naomi saith of herself, call me Marah. The Popes do usually change their names, and fathers may change their children's, with diseretion, or on good occasion, if they mislike them. 32. Is it not a falsehood or lie to change one's name? No, for superiors, and one's self, have such power & authority over the name, on good occasion. 33. How in doing ill or mischief? Then it is not only a falsehood or lie, but a mischievous and malicious lie, or otherwise capital, according to the nature and quality of the offence and villainy thereby intended against any, else an equivocation or imposture, and so an offence and heinous sin before God and men. 34. How the concealing of one's name? According to the former, lawful and tolerable on good occasion, as in danger of life, or other eminent peril, or inconveniency: so Beza that silencing his own name, writ a Treatise in Nath: Neskius name; Bucer of Aretius Fellinus, with less envy to be read of others; so in ancient stories many, as Saint Athanasius in danger of killing, silencing his name; and Saint Paul supposed silencing his in the Epist. to the Hebrews, to be read with less envy or prejudice by his Countrymen, who hated his person, as is seen in his story. 35. The occasion than ought to be good of the changing and concealing of one's name? Yes, or else it argueth lightness or rashness and folly, if not worse. 36. Names are also imposed for some good reasons and occasions, as well as distinction? It is apparently seen in all the chiefest and the best of the ancients, and especially in the holy Scriptures: so Adam, earth; Eva, mother of the living; Noah, rest; Abraham, Israel; David, beloved; Solomon, peaceful; Jesus, a Saviour; and our Christian names for that blessed hope we have in Christ our Saviour. 37. What then dost thou particularly mind by thy Christian name? My Christian duty, calling, and profession. 38. As how? As 1. my duty to God my heavenly Father, the Church my Mother, Christ my Saviour, and all the faithful my brethren and kindred in the flesh, and more especially in him. 2. My calling to this happy estate, begun in Baptism, where I receive this name. 3. My profession of this faith, then promised for me at Baptism, by them that gave me this name. SECT. 3. Quest. 2. The imposition of the name, and benefit thereof. Authority of such imposers of the name, with the ancient and laudable use in the Church, and therefore retained. Of taking new, or keeping the old name, in and after baptism. Of the new name received in baptism: and for that compared with circumcision. Divers instances to the contrary, and reasons of them. The general and received use now, and reasons of it. Why children baptised as in imitation of circumcision: and from Christ's example of receiving them. The covenant also pertaining to them, and they can never be too soon presented to God, this being the ordinary means of salvation, and way to heaven. How faith required with baptism, and in very infants of faithful parents, and in the bosom of the Church. Charity binding us to do and think the best we can of all. So the new Christian use and benefit of Baptism, Further described, as thereby made a member of Christ, the members of Christ's mystical body● and the difference and degrees of them, as in a well governed commonwealth the like to be seone. The profit of being Christ's members, that we thereby become best the children of God. How Christ, Angels, Men and all Creatures, Sons of God, the elect and their hope, and preeminence. The falling Angels, And their loss and misery. How works required, As signs of sons and heirs, not cause of inheritance. The Lawyer's question discussed, And how heaven An inheritance, or kingdom, and the excellency of that inheritance. 1. Who gave you this name? My Godfathers and Godmothers, who were my sureties to God, in receiving his Covenant of grace, and promising and undertaking covenants on my part to be performed. 2. When was it? In my Baptism, at the Font, solemnly before God and the congregation. 3. What benefit thereby? I was thereby made A member of Christ, The child of God, Inheritor of the kingdom of heaven. 4. Why do you call the Sureties Godfathers and Godmothers? Because between God and me, for my good, they did undertake such things for me, and in my name, that I should have done myself, if I had been able. 5. What authority had they for it? The ancient use and institution of the Church and primitive times, continued to our days; the order of the present Church and times concurring with the bond of charity, doing good for one another, and at the request of my natural parents. 6. Is it an ancient use or custom? Yes, as used near from the Apostles times, it appears in the Ecclesiastical Histories and Decretals, as Higinus Bishop and Martyr, in the 5. Decretal mentioneth: so in our Church from the first plantation of faith here, even Adulti, those of years had Godfathers, as appears by Cunigils, King of West Saxons, baptised by Birinus, whose Father in law and Godfather King Oswald was. 7. But how have Godfathers authority to name the child? At the request of the parents, who have the absolute authority to name it. 8. Are the parents hereby barred? No, it is likely, as they request the sureties, and that they do it, so at their request, and in love, that they have the greatest stroke: and it appeareth the Priest was went, before, at the Church door to ask the name of the parents. 9 How then is it said the Godfathers do it, or are required to name it? For public testification of it, so they do it, and that most publicly and solemnly, by the Church's command. 10. But have not some kept their old names, as those of years baptised? Yes, it may be so, and no doubt but parents, or themselves, or others upon good occasions, may, and have authority at other times to change them, as aforesaid. 11. How are names than said received in Baptism? Generally, or for the most part, and by common practice of all, or most, being a particular or personal and special privilege, doth not infringe or overthrow an universal law. 12. But we find many received names before baptism. It is true, at Nations conversions, and with people of years, converted to Christianity, it being at their own choice to keep or change their names: but we speak generally here of children coming to baptism, of whom as well as the ancient manner thereof, we shall speak more hereafter in the Sacraments. 13. It is then most convenient to give names in Baptism? It is: as at our birth we receive the name of man, and surname of parents, so at our new birth, or regeneration in baptism, to receive a new name, or Christian name, in remembrance of the family of Saints whereinto we are by this means engrafted; so also was it in Circumcision, in whose place Baptism succeedeth. 14. But divers instances may be given to the contrary for Circumcision? To be understood then of breach of the ordinance, or in case of necessity, or some extraordinary encumbrance, or privilege, that do not disannul or infringe a general law. 15. For Gersom, he was named ere circumcised. It was a plain breach of the ordinance; and Moses like to have been punished, and died for the fact, and perverseness of Zipporah his wife. 16. All the children of Israel in the wilderness not circumcised, yet had names assuredly? But that, a place and case of extraordinary necessity and encumbrance, when much good order and discipline was neglected, and sometimes superciliously by the factious Israelites contemned. 16. Benoni was named by Rachel before circumcision. But as her wish only held, and at circumcision Benjamin by his father, who had the absolute authority. 17. But Saint John Baptist, and Christ also by the Angels before circumcision. Extraordinary revelation was the preparation of names for those sanctified persons, yet the 8. day according to the Law, ordinarily circumcised, and the names solemnly imposed, or published, to the accomplishment of the very letter of Moses Law. 18. It standeth then with best reason or conveniency to have the name imposed in baptism. It doth, and from all antiquity so received at our new birth, to receive that new or Christian name, and that the Godfathers should impose, or publish the same. 19 Is that most convenient? Yes: for so is the general use, and we have no custom in the Churches to the contrary, but many reasons for the same: As 1. Not against Scripture, but consonant to them. 2. It is most anciently received and used. 3. It proceeds from the love of parents, requesting it, and them undertaking it. 4. It is a benefit to the infant, if the parents die. 5. It is a help to the parents, by aiding and remembering them. 6. It is a comfort, encouragement, and stirring up of the child to remember the duties. 7. It is a means to increase mutual love and friendship among neighbours, by performing this duty one for another. 20. But why are children baptised, being infants, and not rather when they come to years, and discretion? For divers good reasons, especially these four: viz. 1. Imitation of Circumcision, in whose place it succeeded. 2. After the example of Christ's receiving little children. 3. For that the covenant pertains also to them, as well as the parents, and so that seal. 4. That we may be so presented to God as early as may be. 21. How in imitation of circumcision? As which was commanded the eight day, and that being the seal of the Covenant; and so this hence administered also to infants, as that was by God's special command. 22. How from the example of Christ? He not only not refusing the little children, or their good will that brought them, but blaming them that would have them kept from him; and commanding them to be brought, and suffered to come, and more expressing his will and good will: By his 1. Receiving them. 2. Taking them in his arms. 3. Laying his hands on them. 4. Blessing them, and his 5. Exhortation to all men to follow their innocency. 6. Promising them, and them only heaven. 7. Affirming their Angels to stand before his Father in heaven, etc. 23. How pertains the covenant to them? As made to Abraham and his seed, all the saithful and their seed: whosoever borne of faithful parents, and in the bosom of the Church, and to whom as the Covenant, so especially this seal at first (as that of circumcision) doth pertain, and though never so little ones, yet we see respected by God and Christ in mercy. 24. Why also presented so in the Church? That as early as may be conveniently they may be testified so, and Registered in the number of God's children, as what greater happiness, and so never too soon, and from which to be kept a misery, or abatement of the bliss, as the utter deprivation, endless misery. 25. Then it is good children should be soon baptised? As with conveniency may be, and to that purpose are divers Canons of the Church; and though God can save without means, yet we are called upon to show our duty and love, in not neglecting the ordinary means of our salvation. 26. Is baptism then a means thereof? It is, though not Ex opere operato, in the bare work, yet our conduit of grace, by the faith in Christ, and application of other saving graces, implied in the right use, and receiving of the same. 27. Then it is faith, and not baptism that saveth? But that faith requireth also Baptism, as baptism implieth the virtue of faith, and as Christ originally, faith instrumentally, so Baptism Sacramentally cooperate, work and assure our salvation. 28. Both faith and baptism then are required? Yes, they are; for he that believeth, and is baptised, shall be saved; and except a man be borne of water, and of the spirit, he cannot be saved: so not the bare circumcision, but a new creature required. 29 How doth this then pertain to Infants? As they are borne in the bosom of the Church, and the Covenant also made to them, and are So 1. Presented to God in the Church, and 2. By faithful parents, and 3. Upon God's gracious promise in Christ, in that covenant of grace. 4. In the faith of the Church and parents. 30. But is this enough? For them it is; but for others of riper years is required a due disposition to faith and repentance actually performed, and grace to show forth the fruits of the spirit, and so in men of years, as they are found in grace, they were though fit to be baptised, as we read of Cornelius, the Eunuch, and others? 31. Many then are baptised, that are not saved? There are surely many Hypocrites, that take the badge of Christ, but fight under the banner of Satan; but commonly it is seen true, by their works we may know them. 32. Is it then easily to be discerned who shall be saved? Nothing less; for the most impenitent sinner for a while, may at last find mercy, and be converted; and as we are to judge none, we are to hope well of all, and to believe of ourselves, as we find by our faith, of others in charity. 33. Then are we to account all members of Christ that are baptised? Charity bindeth us so to it, as who have been washed in the same Lavar of regeneration, received into the same fellowship and visible company of Saints and faithful that we are, though God only indeed knoweth who are his. 34. What use of Baptism? The sacramental assurance of the love of God, and his graces to us, and so admittance into his house and Church, and by faith cooperating a step to our salvation, which as in the use, so in the remembrance may be very profitable. 35. What profit in the remembrance thereof? To confirm the grace well begun in a man's heart, whereby to grow in grace, and so forward to godliness. 36. How may that be effected? If he believe, he shall be hereby more confirmed in the faith, so being a true Christian, be hereby registered in the Catalogue of Saints, that all the fiends in hell shall never be able to blot him out again. 37. How is this benefit here described? By these excellent names and titles in the answer here expressed, as the baptised is said to be made hereby 1. A member of Christ. 2. Child of God: and 3. Inheritor of the kingdom of heaven. 38. How a member of Christ? As engrafted into him by Baptism, and received to be a member of his body the Church, of which he is the head and Spouse. 39 How understand you the body of Christ? Divers ways, and especially these three: either his Natural body, united to his soul, so borne, and for us offered an oblation for redemption of our offences: Or his Mystical body, and that understood either Politically of his Church, the company of the faithful. Or Sacramentally and spiritually, but verily, in the Sacrament of the body and blood of Christ, exhibited to his Church, under the species and signs of bread and wine. 40. Which of these here understood? His mystical and political body the Church, whereof he is the head, the whole Church his Spouse, and every good and faithful Christian a member. 41. How is he seen to be head? By giving to the same and every member thereof Life, Motion, Direction, 42. How is any of us known so to be a member of him? By our receiving life, motion, and direction from him: and as we feel our souls to be 1. Living in God, 2. Moved by his Spirit, 3. Directed by his holy Word. 43. Is there any difference in the members of this mystical body? Yes, according to the divers gifts and graces of Gods holy Spirit, working in them. 44. In what manner? Though secretly, yet evidently by the gifts appearing in them, as of prophecy, tongues, interpretation, healing, teaching, and governing, and the like, whence some Apostles, other Prophets, Teachers, Governors, as the same Spirit giveth power and direction. 45. How have these the names of members? As in every well governed Commonwealth the Prince representeth the head, the State a body, his faithful Counsellors, eyes; the Law the life and soul, the Teachers the understanding. Governors the will, and all Prelates, Magistrates and Judges, the shoulders whereon the head is borne, and all weighty affairs of estate; the Artificers, Husbandman, and Trades, the hands which work, and the feet whereon the Commonwealth standeth: So in the Church, the like order and distinction of members seen. 46. How is that shown? By the Apostles own words, 1 Cor. 12. where the Prophets who are called Seers, Apostles Teachers, etc. are shown members of that mystical body of Christ, the Church, for the good and conveniency of the body, in divers degrees, yet all needful, even the meanest as well as the more honourable, and in the charity and harmony of the whole, every one, one another's members, as all together members of Christ. 47. What cometh of being members of Christ? We are thereby children of God, and so consequently in the right of Sons, inheritors of the Kingdom of Heaven. 48. But were not we children of Godelse? Not as beloved, or in grace and favour with him, for so we are only as we are in Christ. 49. Who are then the children of God? Either Generally, all creatures, men and Angels. Particularly, men, sons of Adam, who was the son of God. Most specially, the elect by adoption and grace in Christ, who is most essentially, entirely, and supremely the Son of God. 50. How is Christ the Son of God? By nature, of the same essence, God of God, begotten, not made, eternally, before the world was created, the wisdom, truth, image, and beloved of God. 51. How are Angels sons of God? As the most excellent creatures, spirits in light created for the service of God, who is the Father of light, and Father of Spirits, the original of them, and all things, and so Satan, (the disobedient spirit, or one of them that fell from that excellent estate, in which created,) is said, job 1. 6. to come and stand before the Sons of God. 52. How are men the sons of God? Generally, as Angels and all creatures else, as created in an excellent estate, in the first Adam, but though disobedient in some measure, by the subtlety and means of that Angel that fell, Satan, or the old Serpent; yet particularly taken again into favour, and had a Saviour appointed, the eternal son of God, a means of their restauration. 53. How are the elect the sons of God? Most specially in his favour and grace, for his love to Christ, in whom they are accepted as his members, and having put on his righteousness, by faith and grace given them for his sake, as it were accompanying that faith, so made acceptable, and their souls adorned. 54. Why are not the falling Angels in like hope? For that they in a more excellent estate created, more was required of them, in regard of their rare perfection, whose sin and guilt was so much more heinous, as their knowledge and estate more excellent, and so they fell in eternity to eternity. 55. How then should men less excellent be saved? Even in that respect, as 1. not so highly transgressing, having not received so excellent gifts, or so many and heavenly talents; but as inferior in gifts and graces, inferior in offence, and who in time fell, had in this world a time of returning, and means of salvation appointed. 2. In regard of the occasion and means of their fall. 56. How is that? Their guilt, though heinous (as against the infinite Majesty of God) yet inferior to that also of Angels in this, as who fell of their own accord, perverseness and pride, when man's disobedience by the means, subtlety and solicitation of that wicked one, the old Serpent and enemy of mankind, one of those rebellious Angels, the original of his own, and Adam's f●ll, and so all our ruin. 57 There is then only that means left of man's salvation? Only in Christ, the Mediator and Redeemer, one of our own blood as man, and one with God, and in whom we are sons and beloved. 58. This is then a great privilege? The greatest privilege and prerogative that can be, and most glorious title, to be the sons of God, for if King's sons on earth be honourable, how much more sons of the King of heaven? 59 What benefit by this privilege or prerogative? To be inheritors of the kingdom of heaven, due only to the sonship, and to no other worthiness or works. 60. How is the inheritance of heaven then due to us? As sons, not without doing good works, nor yet for the works sake, but for Christ, in whom God is well pleased with us, and our works, that would else be but splendida peccata, even our best works without Christ. 61. Why did the Lawyer then say, Master, what shall I do to inherit eternal life? A solecism in both Law and Divinity, to think that inheritance should descend by works, or doing, and not by filiation or being sons, which as sons will do the will of their Father, yet hope to have the inheritance, not for doing the works, but by being sons. 62. The question was not then well proposed. It showed the propounder was no perfect scholar in Christ's school, and howsoever signifieth his good intention, yet arguing him in that point neither good Lawyer, nor found Divine. 63. How is heaven then an inheritance? As it belongs to the sons of God, and by them to be inherited, as they are members of Christ. 64. Are they inheritors then only so? Only as they are thought worthy to have the prerogative to be accounted sons of God, being members of Christ, so accepted in him, and made acceptable by him, who is the true Vine, and natural Olive, and all the elect the branches. 65. How is it said a kingdom? As it hath all the honour, nobility, splendour and glory, that can be ensigns, or annexed to dominion or majesty, with stability of peace, and eternity of durance in that most happy estate, and in so high measure of contentment, that all earthly Kingdoms, State, and Majesty, are but dross and contemptible, in comparison of the same. 66. How a kingdom of heaven? In regard of the excellency and eminency of glory in that highest degree, that nothing can be more, whereas in the kingdom of grace a small spark of peace and comfort is only seen to the soul and conscience of the faithful, all true sons and servants of God; there God himself in full and beatifical vision is seen in the heavenly Jerusalem, the City of God, and supernal Palace and Courts of that great King, filled with his glory, presented before, and in presence of Cheruh, Seraph, with all those heavenly Quires, Orders, and Hierarchy, that celestial company, innumerable Saints and Angels. 67. Is this the benefit of Baptism? It is thereunto ascribed, as whereby I am so admitted into the Church, the visible company of the faithful, and being engrafted into Christ, accounted a child of God, and heir in hope of the kingdom of heaven. SECT. 4. The third Question. The Godfathers promise in Baptism, for the performance of our Christian duties. Of repentance faith, and obedience, our Repentance in forsaking world, flesh, and Devil. The Devil and enmity to God & man, being author of all evil and sin, in heaven, paradise, ●on the 〈◊〉, continually by his wicked motions and suggestions, and Agents or instruments: so sowing tares in God's field. Sin in the heart of seduced mankind. The Devil's works, being sias of all sorts, so evil and opposite to the works of God, as sins of omision, ana of commission, of ignoranc● and of mal● of weakness & of infirmity: Or presumption, and the like. All works of the Devil, the wicked world with her ompes and vanities, Or vain pomps, how to be understood, and distinguished from the necessary ornaments of the Prince or State. How sin is vain, and all worldly things vanity: the sinful lusts, and corruptions of the flesh, all evil, how to be resisted, of faith, and how we make profession of it, in Baptism, and reason Of it. The fruit of faith, obedience, So then also professed, shown in our diligence to seek, learn, and will therein revealed with constancy all the days of our life. 1. What did your Godfathers and Godmothers then for you? They did promise and vow three things in my name. 2. What is meant by promise and vow? That they did Both promise the matter, and for assurance, Confirm it with a solemn vow, for me, and so not Only simply and Barely promise, though promise be much to be respected, and kept in all honest and lawful things, but solemnly vow and confirm that promise by public profession, and protestation Made Before God and the Church. To God and his Church: so In the face of his Congregation: and for such things, so Good, holy and Just, and My duty, that had they neither been promised, vowed, or protested, yet in all right aught to have been so soon as known, acknowledged, and to the utmost of my power performed. 3. Wherefore is this question here put? To show the reason of the ancient custom and use, to have sureties at Baptism. 4. What is that? To undertake for us, between God and us, so before the face of his Church, our Christian duties. 5. How our Christian duties here described? By these three things, in the answer propounded. Of 1. Forsaking evil, The Devil, and all his works. The world, and the flesh. 2. Believing the Articles of the Christian faith. 3. Both Keeping Gods holy Will and Comandments Walking Diligently in the same. Continually all the days, etc. 6. Whence is this question and answer taken? From the very words of the Liturgy, where the things here repeated (in the ordinary administration of Baptism) are required of the Infant, and sureties, and by them vowed and promised, according to the Churches laudable and most ancient in stitution. 7. Recite these three things briefly? Repentance, faith, (and the fruits thereof) obedience. 8. How Repentance? To forsake all evil. 9 How faith? To cleaveto God, by believing on him, and pursuing that which is good. 10. How obedience? In that general duty, to fear God, and keep his Commandments. 11. How is repentance described here? By forsaking all evil in these three branches, intended, comprehended, the Devil. World. Flesh. 12. What is the Devil? The ancient and accursed enemy of Adam, and all his posterity; who fallen from God, expelled out of heaven, devoid of grace, is the author of sin, and of our ruin and misery. 13. How fell he from God? By disobedience, and pride, and so called. 1. In regard of his former estate, a falling Angel. 2. His height and pride, Lucifer, and son of the morning. 3. His enmity to God, the evil one. 4. His enmity and malice to man, Satan and the deceiver, and destroyer. 5. His antiquity of malice, and subtlety, the old serpent, the old enemy. 6. His cruelty, the red Dragon, and roaring Lion, seeking whom he may kill or devour. 7. His mischievous nature and condition, the Devil. 14. Whence his enmity to God? Out of ingratitude and despair, without grace, or hope ever to attain his favour, having had so glorious an estate, and so contemptuously forsaken it, as those falling Angels did, and since accursed, and reserved under chains of God's wrath, to judgement, thence even hating all goodness. 15. Whence his enmity to man? Out of inveterate malice, and envy of his future happiness, as who shall by God's appointment, possess the place of those forlorn and falling Angels; so rather wishing them with him involved in God's wrath, and torments of hell, then to attain to heavenly blessedness. 15. How is he here, and usually deciphered? As the Author of all evil. Sower of tares, in God's field. Seducer of mankind. 16. How the author of all evil? As he first hatched sin, in all places, Both Heaven, Paradise, The Earth. 17. How in heaven? By his pride, and disobedience to God, the cause of his fall from thence. 18. How in Paradise? By his subtlety and temptation of our first parents to sin, which bred the subversion of them, us, and all mankind. 19 In what manner? First, tempting Eve, the weaker vessel, to the tasting of the forbidden fruit, and so to disobedience, setting her in the way to subvert Adam, in whom we all sinned and die. 20. How the offence? Disobedience to God's command, that proved his and all our ruin. 21. How is it our ruin? By original guilt, as we were in his loins and in him sinned, and in, and with him all flesh and mankind accursed. 22. How author of sin now on earth? As at first, the cause of that first fall, and original guilt, whereby we all perish, so still setting forward, and provoking us to evil ever since. 23. How so? By his wicked motions, and suggestions to sin within us. By his wicked agents and instruments, evil men without us. 24. How his motions within us? As the good Spirit of God moveth us to goodness, and giveth grace; this evil spirit taking occasion of our original guilt, and inclination to evil, as a spirit working on our spirits, if God's good Spirit leaveth us never so little, persuadeth our too yielding hearts to evil. 25. What are his suggestions? All evil thoughts, of sin and rebellion against God and his Commandments; all prompting occasions, and provocations to sin; by his subtlety ministered (God suffering him) as the sight of the forbidden fruit, the tempting and lying words, in Paradise uttered, his, and sins deceitfulness ever since. 26. What agents and instruments? Within ourselves, our own false hearts, and lusts, without us, all evil men and lewd company, by evil words and examples, enciting us to sin, and persuading us to wickedness, which we are by corrupted nature, too prone to hearken unto, and follow. 27. How soweth he tares in God's field? By such means, in the Church and members thereof, either corrupting them by his suggestions, lewd agents, and instruments, and their wicked examples, inciting them to evil, or detaining them from doing good. 28. How seduccth he mankind? Adam in Paradise, who fell by actual disobedience, and involved his posterity in originally diffused sin; and all others ever since by his like practices and subtleties, bringing that original blot into actual and habituate offence, and enmity with God. 30. What are his works? Sin in all the branches, and kinds thereof, whether of omission, commission, error, ignorance, presumption, etc. 31. How are they his works? God is the author of all goodness, the world, and all things therein created by him, and every good grace, thought, word and work by his power produced, so his works accounted; when on the contrary side, all difficiency from goodness, the work and contriving of the Devil, or a backsliding from God and goodness, for such is the nature of sin. 32. In what manner are they his works? As he is the first liar, and father of lies, for by his lying came error, by error folly, by that foolishness, sin and disobedience; so sin came from him, and all error, foolishness, lying against God, the truth, and the like, are his works. 33. What are the qualities of his works? Opposite to the works of God, which are done in truth, goodness, and righteousness. 34 As how? 1. As they are found to be both false, so error, lies, foolishness, hypocrisy, and the like, whereas the works of God are true, and stand fast for ever, founded in verity and judgement. 2. Ill, as all sin and wickedness; but Gods, good, so all that he created was good. 3. Unholy, but God's works are holy, and honoured for ever. 4 Works of darkness, shunning the light, and flying from the sight of God. But God's works are true, and righteous, and just, and holy, and good, in the light, and perfect, stable for ever. 35. What are sins of omission? As all sins are a blotting out of the Image of God in the soul, and original guilt is the want of original Justice, that should be in us, as Saint Ansclme defines it, or that inclination to ill, that we naturally drew from our first parents loins, by ignorance in the mind, and concupiscence in the flesh, as Hugo speaks; consisting in a pravity of nature in general, and subjection to punishment eternal; and actual sins thence budding, are every action, both internal and external, as thought, wish, word, or deed, against the law and will of God: so sins of omission are the omitting of that good we ought, and by that law that we are commanded to do, or the viclation of the affirmative part, or commandments of that law. 36. What are the sins of commission? The committing of that evil that we are by the law forbidden to do, or the violation of the negative part, and commandments of the same. 37. What are sins of ignorance? The perpetrating of that evil which we know not rightly, or the qualifying of the offence; and so much the more heinous, as proceeding from gross, or affected ignorance. 37. What are sins of malice? Whatsoever wittingly and willingly is acted, with knowledge of the mind, and deliberate intention of the will, as it were of prepensed malice, and near of kin, or near to sins of presumption. 38. What sins of weakness and infirmity? Sins committed besides our full intention, by impotency of affection, or perturbation of mind, as Peter's denial of his master, and the Disciples flying. 39 And what are sins of presumption? Sins with a high hand, of deliberate counsel, and in contempt of God, and his divine law. 40 Are these the works of the Devil? They are; as every good thought, word, and work, is of the power, and by the finger of God effected; so every evil thought, word, and act, the works of the Devil, perpetrated by his lend agents and instruments. 41. In the second place, what mean you by the wicked world? All that is not of God produced in the world, viz. all the corruptions, and as it is called the covetousness, and concupiscience, and pomps and vanities of the same. 42. But are not these the works of the Devil? Yes; and so with him, and in him considered, as the author, in the world, as the subject, place, and matter, where seen, and acted, in the flesh, as the agent, and instrument, the Devil useth in effecting them. 43. What is meant by pomps? All unnecessary, proud, and superfluous excesses, in the world, exceeding that Christian measure, and moderation, becoming the servants of God, whether in meat, drink, apparel, or other vain ostentation. 44. Are all pompous shows, pageants, and solemnities then unlawful? By no means, if within measure and moderation prescribed, in comparison of the estate, or persons to whom they appertain. 45. How mean you that? All the solemnities in the public service of God, fitting the magnificence of him, and his Temple; all ornaments of estate, belonging to King, Magistrate, City, or University, for the better administration of the government of the Church and Commonwealth, all ensigns of honour, and the like, on lawful and honest occasions used and worn; Public triumphs, and shows, in honour of Prince, Country, City, or Commonwealth, or any member thereof, by law of God and man, approved and allowed, or for some good end ordained. 46. What do these profit? To the well and orderly government, and apparent honour and decency of Church and Commonwealth, yea, to the advancement of virtue, and so encouragement of good and virtuous minds. 47. How may it be? By the fitting splendour and glory of God's House, the King's Court, City, or University, eminently advanced in such manner, testifying the flourishing estate, and prosperity of the same, which every good man is glad to behold. 48. Do any envy them this? If any do, as loath, either Kingly, Courtly, or other robe, of decent ornament, should exceed the size of the Millers or Weavers jacket, that may be apparently seen, such more precise than wise, little respect the decency and comeliness fitting a well ordered estate, the honour of God and his Church, or Majesty of the Prince. 49. What is then here renounced? Unnecessary, proud, vain, and superfluous pomp, beyond those rules of decency, ornament, or honour, by law and wisdom prescribed. 50. What are the vanities of the world? All these superfluous excesses, and whatsoever else savoureth of the nature of sin, which is vain. 51. How is sin vain? As empty of all goodness, and making the soul empty of grace, and worse than nothing, so both vain, the use not satisfying, and in the end, extreme vanity and vexation of spirit. 52. How saith the wise man, all is vanity? In two respects: 1. As all things in the world are but momentary and soon fading. 2. As they are too much infected with sin, the just sinning seven times a day; and so all his actions, and all things else, even vanity of vanities. 53. What are the sinful lusts of the flesh? Our homebred corruptions, our sins and lusts, traitors to ourselves, and own souls, by which the Devil working, taketh us his captives; and so we become servants to sin and him, whom by his means we obey. 53. What mean you by the flesh? The worse part of man, the house of clay, the body of death, or prison of the soul, as rebellion against God. 54 What the lusts? All evil concupiscence, tyrannising over the soul by the means of the flesh, so drawing both captive to sin and death. 55. How sinful lusts? 1. By the subtlety of the Devil, suggesting them. 2. By the maliguity of the world, fostering them. 3. By the frailty of the flesh breeding them. And by whom the soul infected, the whole man becometh exceedingly sinful, if we do not resist and strive against them. 56. How are we to resist them? By faith and continual and hearty prayer to God, to give us his grace, whereby it cometh to pass, the life of a good Christian is a continual warfare, or combat against these three spiritual enemies fight against the soul, the Devil, the World, the Flesh. 57 In the second place, how is faith here described? By believing all the Articles of our Christian confession. 58. Which are they? Expressed hereafter in the Creed. 59 Whom do they concern? God and his Church, whereof we are made visible members of the baptism, so received into that society. 60. Why do we profess or learn them? That we may know God, and our own estate. 61. What of God? How he is a most powerful, eternal, wise, glorious, and gracious God, and our Creator, and father in Jesus Christ. Redeemer, delivering us from all our enemies. Sanctifier, comforting and preserving us in all our necessities. 60. What of ourselves? That though by nature, we are sons of wrath in Adam, yet in Christ, adopted sons, and made members of the Catholic Church, and communion of Saints, have blessed hope of forgiveness of sins, resurrection of the body, and life everlasting. 61. To what end are we taught this? That we may both conscionably Learn, Know, Profess, Promise, Practice, our Christian duties the better. 62. How so? By ordering ourselves, as the servants of so great and good a God, and applying ourselves to his worship, and obedience as becometh Saints. 63. In the third place, then how is obedience here deciphered? That general duty of ours is set forth, 1. By the universal diligence in keeping and observing. 2. By the universal object of this diligence, the will and commandments of God. 3. By the universal countenance of this diligence, all the days of our life, etc. 64. How followeth it in this place? As a fruit of faith, whereon it dependeth; for if we know God, as we ought, we cannot choose but serve and obey him. 65. How is this duty commended? In that obedience is better than sacrifice. 66. Why so preferred? Because by sacrifice we offer but the flesh of Lambs, Bullocks, or other ; by obedience we offer our own selves, souls and bodies to God, as a living, holy, and acceptable sacrifice, mortifying and subduing our corrupt affections, to the will of God. 67. How is our diligence in this duty described? By keeping, and walking in, or observing the Commandments and will of God. 68 What meant by keeping? Our will and desire to Seek into, Learn to know, Remember, Lay up in our hearts, Ponder & consider. That holy will of God, & his Commandments. 69. How to walk and observe them? To direct our ways, and words, and works, and counsels, thoughts, and hearts, according to the same. 70. What the object or matter here named? The will and Commandments of God his holy Laws. 71. What is the will of God? Our holiness and sanctification in body and spirit. 72. How is Gods will known? As it is revealed in his holy Word. 73. Where is that word contained? In the books of the Old and New Testament. 74. What are the Commandments of God? The Law of God, given to us, and his will in general, as before mentioned, for the moral part thereof, more particularly expressed in the ten Commandments hereafter recited. 75. How long obliged to this duty and diligence? So long as we have any being, all the days of our life. 76. Why so? Because from him we have received our life and being, and so to his honour, ought all to be referred. 77. How all our days? Whether of prosperity in praises, or adversity in patience, to give him thanks, and submit ourselves wholly to his holy will and pleasure. 78. How life? Whether our natural life, so rightly understood, or life of grace in God's Church and service, as well applied, that the life of grace here may be an entrance to the life of glory hereafter. 79. Is this the sum of the sureties promise? It is into these three parts distributed, viz. 1. Our repentance to forsake and renounce all evil, the Devil, World, and the Flesh. 2. Our faith to believe all the Articles of our Christian faith. 3. Our obedience to keep and walk in Gods holy will and his Commandments all the days of my life. SECT. 5. The fourth Question. Our Christian resolution to perform the vow made for us in baptism, and how we are bound to perform, and that many ways, in common morality conscience, and reason, law, and Religion, since for our so apparent good, and Church and superior institution, and command: to which we are to submit ourselves in humility, our duty to praise God for our happy estate of salvation given to us in Christ, by the administry of the Church and means of the Sacraments: Confirmed and sealed to our souls, and to pray for the grace of continuance so to persevere therein, to the 〈◊〉 and here also a reason is rendered, why the first part of the sureties, promise or vow in Baptism is passed by: and the second part concerning the Creed, is so here first and principally insisted on, as followeth. 1. DOst thou think thou art bound to believe, and do as they have promised for thee? Yes verily, by Gods help so I will, etc. 2. What is contained in this answer? A fourfold resolution, 1. As a direct and resoulte affirmation of the demand, yes verily. 2. As a resolute asseveration, and protestation to the same, and by God's help. 3. As a resolute praising of God, and giving of thanks, I heartily thank, etc. 4. As a resolved prayer, for grace of continuance and perseverance to the end, I pray God, etc. 3. Is then the party bound by another's act? He is, both in morality and conscience, reason and Religion. 4. Without any deputation? Yes, since it is for his good, and if it had not been promised, yet in conscience, and else, bound to perform that. 5. How so? 1. In common morality, since it was for his good, and so in duty for good order, and virtue's sake to do it. 2. In conscience, since for the honour of God, and good of our own soul so obliged. 3. In reason, since by superiors, and those that have authority over us, our parents and superiors enjoined. 4. Religion, since by the Church's authority, so for the honour of God, and our own good ordained. 6. But can Infants be bound, or those under age, by their own, or which is less, others acts? By both, when it is for their good, otherwise not, if to their prejudice, and rather by tutors and governor's acts then by their own. 7. Why so? Because they are intended of wisdom and judgement, and knowing what is convenient, and trusted with the guiding and government of the Infant, or young, here yet wanting discretion. 8. How appearoth it that they are so bound? In very law as well as reason, the ground of all good laws, when it is for their good, and necessary occasions, as meat, drink, and apparel, teaching and bringing up, and the like; the Infant and Pupil, or heir in nonage, as well as the most aged persons, bound to perform, pay, and discharge such deuce and promises. 9 What is the reason for it? Because it is for his apparent good and benefit, so if he find a hand to receive a beneficial lease in law, being an Infant, he must also find a hand to pay the rent, and perform the conditioned covenants. 10. But how is this for his good? In an uncomparable great and high degree, as hereby received into the heavenly society of Saints, and to have that glorious privilege, hereby signed to him, to be the Son of God, member of Christ, and heir of blessedness; and so as he receiveth the benefit, tied to perform the Covenants. 11. How followeth it that he saith, By God's grace so I will? In acknowledgement of 1. The fountain, whence all sufficiency and ability doth flow. 2. The readiness and propensity, we ought to have to perform it. 11. Have we then no ability of ourselves? No not so much as to think a good thought, much less to perform any good deed, but all our sufficiency is from God. 12. What is our duty then to do? To pray for ability, from him expect his graces, and after the same, in humility, as considering whence all our ability comes, to direct our courses. 13. Can we do this then? Not we, as of ourselves, but God's grace and good Spirit within us, that beginneth, will perform every good work to his glory. 14. What shall we do then? Only submit ourselves to his will, be pressed to obey, and do as his good Spirit moveth us, not to quench the spirit, but being ready to say, Speak Lord, for thy servant heareth, accordingly continued in well doing. 15. How shall we find or know this? If we praise God for graces received, and pray unto him for more, as followeth in this answer. 16. Why should we praise him? Because thanksgiving for graces received is the fruit of the former grace, and seed of the latter. 17. What do you praise him for here? For calling me to this state of salvation. 18. What is this state of salvation? The state of a Christian in the love and favour of God, by his Covenant of grace, whereof the Sacraments are signs and seals. 19 How are we else? Out of God's favour weltering in our own blood, and pollution of sin, by nature, but restored to his favour thus by grace. 20. In, or by whom, or what means? Through Jesus Christ our Saviour, in whom God is well pleased, and for his sake doth blot out all our guilt, and offences. 21. How are we brought to this estate? We are called by God, (by whom elected) and by the Ministry of his Church, by his appointment, and the voice of his holy Word, and thus lastly sealed for his, receive these signs, the Sacraments, with the virtue and effect of them, pledges of his favour. 22. What are we then to do? To pray for continuance and perseverance in this so holy and happy estate. 23. Can we fall from this estate? Never, if we be truly his. 24. Why then should we pray for it? To show that we are truly so; for if we be his, we cannot choose but do so, and if we do not so, it shows we are not his; notwithstanding the outward sign of Baptism, for grace, which is the inward part, and as it were the very soul of the Sacrament will show itself in praise and thanksgiving, which is also a blessed token of God's servant, as who honoureth his master, and shall be honoured of him. 25. What pray you for here? The grace of continuance and to persevere. Can we not continue else in this estate? No more than begin, unless he lend power and grace, as the precedent, and preventing, so also the consequent and continual grace of continuing and perseverance. 26. Then we assume to ourselves no power at all? Not unto us we ought to say, not unto us, but unto thy Name, O Lord be praise, for there is nothing that we have not received, and so are to honour God for it; and such is the very estate of Saints and Angels, who have all their excellency from God, and so shall evermore praise him. 27. If we or they have no excellency, or sufficiency of ourselves, why then so honoured? As Instruments of his praise, and for his glory, which shall be such abundant blessedness, as no mortal heart able to conceive the happiness or glory thereof. 28. How long pray we so to continue? To continue in the same to my lives end, viz. to have continuance of grace here, the earnest penny of endless glory hereafter. What may this teach us? The difference of our estate here, in the Church, in grace, and that in glory hereafter. The dependency of one on the other, the former being the door, gate, or entrance to the latter. 29. This then is the sum of this answer? It is, comprehending an earnest and resolved Affirmation, yes verily. Asseveration, and by God's grace, etc. Praising God, I heartily thank. Prayer, I pray God, etc. 30. What followeth? The Creed, or sum of our Christian belief, the second part of the Catechism, occasioned by the second part, the vow in Baptism, in the Question and Answer last before rehearsed, and so here endeth the first; the Introduction comprehended in these four first Questions and Answers. 31. Why is not the first part of the threefold promise here likewise as distinctly handled? As the Second concerning the Articles of faith: or third concerning the commandments. Because that as at the latter end of the Creed, the estate of the damned is left out (though a part of the faith) as less principally pertaining to the comfort and consolation of the godly, in their most holy calling; where the estate of the Elect is deciphered, to life everlasting, as the prime scope the vessels of grace do aim at, in eternal glory, or only intimated Exopposito, in the same: so here the consideration of the Devil, the World, and the Flesh (that are to be renounced and left) so only pointed at, are passed over, sicco pede, as it were; and the second and third part, as more material to the information of the Christian, are more principally here insisted on; and thus punctually prosecuted, whiles the other left so soon as only intimated, or but remembered. 32. But good instruction to repentance ariseth from the first well considered? Yes; but the more material foundations of our faith, though in the second place promised, for order's sake so proposed, here principally prosecuted; as the other thought sufficiently at this place, so only touched, and at other places, on good occasion, more fully handled, as in the Sacraments. 33. But might it not well have been more insisted on here? No, that it might not stay us from better and more substantial matters concerning the foundation of faith in the Articles of the belief, though withal it is intimated in the very belief itself; for who can believe in God aright, except he renounce the World, the Flesh, and the Devil? God and Mammon, light and darkness, Christ and Belial 〈…〉 not dwell together; but as most necessary, faith the groundwork, and foundation of our salvation, here first expended; for what else comparable to that consideration, or what else to be here seen in them more than as before noted, considerations moving us to repentance, that cannot yet be perfited, nor indeed well begun without the groundwork of faith, whereby only we can most truly see these, to fly them being such evils, and so opposite to the divine goodness: As the 1. Devil, so ready to devour us, that roaring Lion, old Serpent, red Dragon, the accuser of the brethren, and ancient enemy of mankind, that attends All 1. Mischief, and evil against the godly, as in Job. 2. Times, the Sabbath not free from his seducements, other times how much less. 3. Places, as 1. Heaven not exempt, whence he fell for pride, and where he accused Job. 2. Church, where he shuts the eyes, ears, hearts, mouths of his. 3. Paradise, where he tempted our first parents, and what places then privileged. 4. Societies in Heaven, where among Angels, Lucifer, Paradise by him subverted. Christ's Disciples, where a Judas, and what holier societies ever found. 5. Occasions in all times, places, and societies whatsoever 2. World: 1 That is a Vale of tears, and flood, or torrent of troubles, sea of misery, turmoiled with continual tempests of cares, tribulations, and sorrows, like waves so raging and violent, without all quietness, till the world passed, and heaven that haven of rest attained. Yet the body so glued to the world, and the soul by it, so cleaving to the Mammon, and things or muck and dung thereof, that it can hardly be thence separated, or won to cleave steadfastly to God. 2. Where are a sort of Canaanites, Ismaelites, Moabites, etc. enemies of God and his people: fools like children following feathers, bubbles, vanities, pleasures, and like Indians or Glaucus, Exchanging gold for iron, silver for pebbles, And all sorts ready, perire, or perdere themselves or others, as 3. The 1. Men with cares, troubles, or tribulations. 2. Youth with vanity, lightness, and folly, overtaken all with sin, ignorance, error, and blindness. Children not yet born, perishing by the mother's hand, cup, or knife, or throat cut by her foot, or poisoned. born starved in body or soul or both; bred idle, untaught, untutored, that better unborn, or abortive. 3. Fathers either idle, exposing them to want, beggary, thieving, etc. or as bad. By Mammon's providing a sword for the soul, whiles the body fed, pampered, proudly clothed, but the soul naked, starved, and clothed in rags, O poor soul no better cared for. 3. Flesh, and all the lusts, exorbitant passions, vanities. So many enemies, furies or fiends, within us, to torment us and betray us when any external enemies, occasions and temptations, or tempters, will but set on it, to tempt the soul, and seek the subversion of the same. 34. And this is a necessary consideration? Yes, and a good preparation to repentance; but faith, the principal and most necessary matter, yet preferred, and the rather, for that in that one word, I believe is necessarily included the forsaking of all these things, and so that first part of the promise thus else overpassed, is yet thereby as effectually as possibly may be, intimated. The second part of the Catechism. Wherein of the Creed in general. SECT. 1. Quest. 5. The Creed of the Apostles, and why so called. How it is the Symbol, or note of a Christian, and so called the Symbol, or token of their faith and unity in it. The twelve Apostles composers of it by tradition, and so partition of it into 12. Articles. The authority of this Creed, and compared with others: received of the Church: this being the most ancient and sum of them. They the illustration of this, and all the rule of faith and unity, and so with the description of faith premised, is set forth and declared. How and why first propounded, with the nature of saith, and the several sorts of it: both historical faith, temporary faith, and degrees thereof. Faith of miracles, and lastly true and saving faith, which is only properly called faith: with the extent, root and fruit of the same. The substance also and degrees of this faith, and difference from the others seen by the root, fruit, and continuance. The wsake faith, yet be true saith, and how it is to be strengthened. The strongest faith, yet imperfect, requiring increase: and divers good effects of it. How faith is else diversely in holy Scriptures taken; with the causes whence produced, the efficient God he giver, Instrumental, the word and Sacraments, Natural and formal in our apprehension, and application, final cause in God's glory and our jestification. The value of works, and of general ana special, Or explicate and implicise faith. The effects of true and saving faith, and how are need both i●, and works for a testification of the same, both to ourselves, and our own souls. The comfort & assurance of the true faith above the vain arrogancy, and presumption of the others, the means of preserving it, and parts of Creed. 1. REcite the Articles of thy Belief. I believe in God the Father Almighty, etc. 2. What is here contained? Summa credendorum, the sum of our faith, or Christian belief. 3. How are these Articles usually called? Either the Symbol of the Apostles, Symbolum Apostolorum: or, The Apostles Creed. 4. Why so called? Because it summarily containeth the principal points of Religion, handled and propounded in the doctrine and books of the Evangelists and Apostles. 5. Is there any other reason rendered? Yes, as though by some, compiled by the Apostles themselves, yet wheresoever dispersed over the whole world, in preaching or propagating the Gospel, as an abridgement thereof, this holy Symbol might be a rule to their Disciples, and a token of their agreement in the one only and true faith. 6. To what end? Both by the analogy thereof to direct the doctrine of the teachers, and right understanding of the hearers, in these principal points of faith; and so consequently any heresies arising by these, as a touchstone tried, found dross, might be rejected, and so thereby to know a true Christian. 7. Is it then thought composed by the Apostles themselves? So Saint Augustine and others have been of opinion, but whether by themselves, or their disciples out of their writings and preachings, it is assuredly found to be most Orthodox, and even from their times. Most Anciently Universally received. 8. Why called a Symbol? As a token or badge of their faith, and also as jointly compiled by them, as aforesaid; and so thought according to the number of the 12. distributed into 12. Articles, by Saint Augustine and others remembered. 9 In what manner? To each of the 12. Apostles, as to the compilers thereof an Article assigned: viz. 1. To Saint Peter, I believe in God the Father, etc. 2. John, Maker of heaven and earth, etc. 3. james, And in Jesus Christ his only Son our Lord, etc. 4. Andrew, Which was conceived, etc. 5. Philip, He suffered under Pontius Pilate, etc. 6. Thomas, He descended into hell, the third day, etc. 7. Bartholomew, He ascended into heaven, and sitteth, etc. 8. Matthew, From thence he shall come to, etc. 9 james Alph. I believe in the holy Ghost, etc. 10. Simon Zealot. The communion of Saints, etc. 11. Judas jacobi, Forgiveness of sins, resurrection of, etc. 12. Mathias Life everlasting. Or thus: 1. I believe in God, etc. 2. And in Jesus Christ, etc. 3. Which was conceived, etc. 4. He suffered under, etc. 5. The third day he rose, etc. 6. He ascended into heaven, etc. 7. From thence he, etc. 8. I believe in the holy Ghost, etc. 9 Holy Catholic Church, the communion of, etc. 10. Forgiveness of sins, etc. 11. Resurrection of body, etc. 12. Life everlasting. 10. Of what authority is this Creed? If it were penned by the Apostles, then as Canonical Scripture indeed; but howsoever of greatest authority next to them, above and before all others, as most anciently and universally received. 11. Are there any other Creeds then? Other, in form of words, according to several occasions of the times, and compilers, but one and the same in substance and matter, and so may seem expositions of this former. 12. Who were those compilers of them? Some of them General Counsels, some others worthy and reverend Fathers, lights of the church in those times, and for the most part occasioned by heresies arising, for the plainer discerning, and confutation of the same. 13. Which are they? The Nycene Creed, composed by the Fathers in that Council, Constantine the great, Emperor, being present and Precedent, to explain the Apostles Creed, and extirpate Arrius impiety. Athanasian Creed compiled by Saint Athanasius, persecuted by the Aliens, for a testimony of his sincerity in the truth, and to instruct and confirm others. Ephesine, Chalcedon, Agathen, and others the like, in several Counsels, on the like occasions set forth. 14. How should I then know and rightly understand which to receive and embrace? In receiving this one of the Apostles, we receive all, for they are but expositions upon several occasions, or explanations of this former. 15. What use of this, and those others? Divers and sundry uses, and no less manifold than excellent, both for a 1. Rule of faith. 2. Preservative from and against heresy. 3. Means of distinguishing true Christians from heretics. 4. Brief memorial at entrance into Christianity, to know thereby what 1. To have continually before their eyes for profession. 2. To stand in defence of it, even to the death. 3. To answer at Baptism. 16. In what form was the Creed first propounded? In form of an answer; as that of Philip, Acts 10. If thou believest, thou mayst be baptised; the Eunuch answered, I believe that Jesus is the son of God: So in the Primitive Church, the question to the Catechumeni, (those that were turned from Gentilism, and to be admitted to Christianity) being made, How believest thou? answer was made, I believe in God the Father, etc. 17. Why say we not, We believe, in the Creed, as well as Our Father, in the Lord's Prayer? Because every one shall live by his own faith. 18. What is faith? It is generally described, and said, that fides est eorum quae non vides, and though of things so unseen, yet of that infallible truth, grounded on Gods most sacred word, and revelation, the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of infallibility, as by whose word all things have their truth and being, that being more high, holy, and certain, than all else, humane knowledge of reason or sense, the ordinary gates of knowledge, that are often deceived, even in things near us, as Stars, Orbs, and Elements, how much more in things farther off removed from the soul or sense; but the the very confirmation and certainty both of them, (as Christian Philosophy above all the knowledge of the Heathens, in knowing the true ground and foundation of things from God the eternal truth, when they but from some mediate causes,) and especially in discerning those highest and holiest things concerning God, and the soul, and her truth, essence, estate, and fountain, whence chiefly all other knowledges depend, where Crede & intelliges, is the beginning of all most refined, divinest knowledge, and as reason more excellent than sense, so this then reason, by even as many degrees, as spiritual and heavenly things exceed earthly and corporal, or God's truth man's reason: yet not to think every opinion, conceit, or fancy of vain men, doting on the idols of their own deluded imaginations, or sometimes prejudicated opinions against God and his truth, to be matters of faith; as were the fancies of many miserable schismatics, fanatique persons, and heretics, this faith being indeed so only of highest and holiest things, and according to God's word and revealed truth, opened and declared by his holy Spirit, in the ministry of his Church, and so known to be, by the approbation and testimony of those holy and reverend Governors, by him appointed to that ministration in the same: and whatsoever else but of private spirit and fancy, if repugnant to the former, to whom the custody of his Church and sacred Oracles are committed, and hence the malady may be observed of the many schisms, heresies, blasphemies, and errors of all seditious and turbulent persons, both of former and present times; such the case of Arius, Manes, Eutyches, Sabellius, Eunomius, Novatus, and all that rabble, whose wicked opinions have often been newly furbished, and sometimes with some additions, by foolish men of later times, (as what folly, mischief or madness so gross almost, that hath not found some to give it entertainment?) of which all times, stories, and authors are full, and show too wretchedly abundant testimony. 19 Of how many sorts is saith? Of two sorts: Either Common: or, That of the elect, Tit. 1. 1. 20. What call you common faith? That faith which as well the rebrobate as the elect may have. 21. How manifold is this? Threefold. Either Historical, Temporal, or Faith of miracles. 22. What is historical faith? That whereby a man doth believe the outward letter and history of the word, and truth thereof; and it hath two parts or degrees. 23. Which are they? The Knowledge thereof, in respect of that word of God, the object of it. Assent, and this is in the very Devils themselves, who believe and tremble, James 2. 19 24. What is temporary faith? That which lasteth for a season, and not commonly to the end of ones life, or if it do, beareth no due fruit, nor hath the root of love & charity figured in the seed, which fell in the stony ground; yet is of divers sorts. 25. Which are they? The first degree beyond historical faith: Having three parts or degrees in respect of the word both 1. Knowledge of it, 2. Assent to it, 3. Professing it with some fair show, and go no further: All which he may do which hath no love to the word; this was in Simon Magus, Act. 8. 13. 26. What other kind of this faith? That in these five degrees seen. 1. In Knowledge of the word. 2. Assent to it. 3. Profession of it. 4. Inwardly rejoicing in it. 5. Bringing some kind of fruit; but for want of the root of love of no growth, and fading and falling a way at last. 27. What is the faith of miracles? Whereby a man grounding himself upon some special promise, and revelation from God, believeth some strange and extraordinary thing he desireth or prayeth for shall come to pass, by the work of God, held to be in judas as well as the other Apostles, and may be in some that want true and saving faith. 28. What is that saving faith, or the faith of the Elect? A supernatural gift of God, apprehending & applying the saving promises of God made unto us, of salvation in Christ, with all the circumstances of the same to the soul, receiving the benefit to the conscience, for purging and comforting it, and bringing forth fruit through the same. 29. How differs this faith from the others? Besides those first five degrees, it proceedeth further, in extension and perseverance to the end. 30. How that? It comprehendeth the former. 1. Knowledge, 2. Assent, 3. Profession, 4. Rejoicing. And further addeth, 1. Application to the soul. 2. Purging the conscience from dead works. 3. Comfort in the holy Ghost. 4. Bringing forth much fruit. 5. Perseverance to the end. 31. What is the fruit thereof? Assurance and confidence in God, for both things temporal and eternal. 32. How is that? That we shall 1. Have our souls saved in the day of the Lord, by this justifying faith, apprehending and applying Christ and his merits to the same. 2. Want of no manner of thing that is good and profitable, or convenient for either body or soul, since to whom God hath given Christ, in him he hath given all things necessary and convenient for them, and this is our confidence in the Lord. 33. Where is the substance of this faith expressed? In the Creed, rightly understood. 34. Are there any differences or degrees in this true faith? Yes, though a true and saving and justifying faith, yet found in some a weaker, in others a stronger faith, yea and in the same person sometimes a weaker, or otherwhile stronger faith. 35. How is it then known, being weak, from the former sorts of faith that fade or fail? 1. To God, by the heart, and his own work in the same. 2. To men, only by the effects. 1. The fruit thereof. 2. And continuance unto the end. 36. But is not the hypocrites or reprobates faith often hardly by men distinguished from true faith? It may be for a time, and for some temporary or other respects, more servant, and fair in outward appearance to the world, than the weaker faith, though a true faith of the elect, but for the most part discovered at last by the want of the Root, love. Fruit, good works. Continuance, to the end. 37. How may we know the true, though weak faith? By many good signs in one's self, longing after God, and proficiency in grace, and especially by this one grace of God, of unfeigned desire, not only of salvation, which the wicked and graceless may desire, but of reconciliation with God in Christ. 38. Is this a true sign of true faith? It is, and only peculiar to the elect, proceeding out of a touched and humbled heart for sin, and whosoever have it, have in themselves the ground and substance of true and saving faith, which afterwards may grow to greater strength; and so, Blessed are they that hunger and thirst, etc. Matth. 5. 6. 39 How many ways may faith be weak? Either by want of due Knowledge of the Gospel. Application to the soul, Though in that measure of knowledge that may else seem sufficient. 40. How is it to be strengthened? By using diligently the means appointed of God, the Word and Sacraments, so humbly walking before God, it is known to be a true faith, and daily increased. 41. What is a strong faith? That whereby a man so apprehendeth and applieth the promises of God in the Gospel, that he can distinctly and truly say of himself, he is fully resolved in conscience that he is reconciled to God, in Christ, and so not neglecteth to find all godly signs, and show the fruits of the same, in his cheerful service of God. 42. Is there any faith perfect? No: for howsoever it may be strong, and stronger than others, yet it is always imperfect, and requiring increase, and confirmation, for which we must pray, and strive for; so also our knowledge, is, and will be, so long as we live in this world, as mingled with ignorance, unbelief, and sundry sorts of doubting. 43. Have not all sorts of saving faith their fruit following? Yes, according to their degrees, more or better, all in some acceptable degree, obedience to the will of God, and willing profession of the truth; and more particularly confession of the faith of Christ. 44. Why must we confess it? For divers reasons, these especially, that 1. With the mouth outwardly confessing, we may glorify God, and do him service both in body and soul. 2. By confessing of the faith, we may sever ourselves from all false Christians, hypocrites, and seducers whatsoever. 3. We may incite, confirm, and strengthen others in the same. 45. Is there any other acceptation of this word faith? It is sometimes taken for the doctrine of the truth, as 1 Tim. 3. 9 and 4. 1. as well as that habit or Theological virtue, thence, and by the gift of God produced in the mind, of which we spoke before: also where a dead faith, false and feigned faith, hypocritical faith, and the like, they are understood to be want of faith, or a temporary only, or historical faith, as faith to be healed, Matth. 8. under faith working miracles 1 Corinth. 18. of all which before. 46. What is else necessary to be known concerning faith? To observe the causes and effects of this true faith? 47. What causes? The Efficient cause, matter, form, and end of this true faith, how wrought and form in us. 48. What efficient cause? Either principal, or instrumental. What principal? God 1. The Father, joh. 6. 29. this the work of God, that ye believe in him whom he hath sent. 2. The Son, Heb. 12. 2. the author and finisher of our faith, Jesus. 3. The holy Ghost, 2 Cor. 4. 14. the Spirit of faith, and former of it, in us, without our preparation or works. 49. What the instrumental cause? The word of God and Sacraments, and comfortable learning and using of them. What the matter of faith? In respect of the Subject Understanding to apprehend, Will to assent, and apply, Conscience to make use of the promise, and grace of God. Object referred to the 1. Understanding the truth of God's promise. 2. Will, grace of God, manifested in Christ. 3. Conscience, joy and comfort in the holy Ghost. 50. What is the form of faith? 1. To believe, or to seek to apprehend, and know the mercies of God, with our best understanding. 2. Receive, and apply to our souls the free mercies of God in Christ, with our whole heart and will. 3. Make use of it in our conscience, to the Purging, and rooting out of dead works, and sin. Bringing forth good works, fruits of a living faith. 51. What the end of faith? In regard of God, his glory, in his mercies. Us, our justification by his free mercies in Christ. 52. What is justifying, or our justification? To be Discharged before God of our guilt. Approved before him, free and innocent. Accepted of God, and allowed his favour and presence. 53. Doth faith do this? Faith is said to do it, as the instrument whereby we apprehend, apply, and take benefit of Christ and his merits, the very original and principal cause of this, as in whom only and alone, we are Discharged, and acquitted, Approved innocent, and accepted. God is well pleased, and reconciled. 54. But Saint James saith, we are justified by works. Saint James doth not there speak of our justification, as the cause whereby we are justified inwardly before God, (which is only faith in Christ) but of the outward justification, as the testification approving thereof to our consciences, to the world, that we have faith, seen by the fruits thereof. 55. What of the distinction of general, and special, explicit and implicit faith? General and implicit faith are indeed no faith, or not true faith; explicit and special may be, as they may be rightly understood, the same with our faith, and the saving and true faith. 56. What are the effects of faith? Many, or at least by many names styled, and called in holy Scripture, and may be reduced to These two, 1. Putting off the old, 2. Putting on the new Man, or this one word encluding both repentance. 57 How else called or described? Either Works of the Spirit, Gal. 5. 22. death to sin, and life to righteousness, Rom. 6. walking not in the flesh, but the spirit, Rom. 8. Renewing the mind, Ephes. 4. 22. True holiness and righteousness, ibid. 23. A new creature, Gal. 6. 15. Generally good works, Jam. 2. Tit. 2. etc. 58. But if these works do not justify us, what need we do them, and why? For divers reasons, especially these, 1. Because they are good, and so to be done. 2. They are for the glory of God and his Gospel, and nothing more against God than the works of sin. 3. They are to the good of the Church, and faithful. 4. They testify our faith, James the 2. 5. They confirm our election, Jo. 4. 12, 13. 6. They win others to the Gospel, 1 Pet. 3. 7. They adorn the Gospel. 8. There is a reward for the righteous. God will crown these his works and us, though not through desert of the works, but of his grace, and according to the works, with eternal glory, Heb. 6. 10. & Athanasius Creed. 59 Can none be saved without good works? No; for though not for the works, yet neither without the works can we be safe, for they testify we are in Christ justified, and have God's Spirit, with us, working our sanctification, and so cannot be idle, but fruitful in him; whence it is true, the works are via regni, not corona regnandi, which is only Christ and the Instrument faith. 60. What followeth of these fruits, & effects of faith? Manifold comforts, As 1. Peace of conscience. 2. Joy in tribulation. 3. Increase of hope. 4. Hearty love to God's house and children. 5. Assurance of election. 6. Joyful waiting for a Crown of glory; and many other the like, which are, and may be true tokens of our true faith, and signs to examine it by, the more the better, both for our own good, and confirmation of others. 61. Can any than be assured of true faith? Yes, by the testimony of God's Spirit, to the heart, soul, and conscience, and the signs and tokens aforesaid duly examined. 62. But many fears and doubts will arise? Yes, but true faith and love of God casteth out fear, and vanquisheth all doubts at the last; which fears and doubts may indeed proceed from weakness of flesh and blood, but God's Spirit crying in our hearts Abba Father, comforteth and strengtheneth us against them all, and giveth us assurance. 63. Is it not arrogancy, or presumption to assure one's self he shall be saved? Nothing less, done as it ought to be; for it is true humility, rightly to assure himself, he shall be saved by Jesus Christ, since so, he renounceth himself, and whatsoever is in man, or other creature, and cleaveth to God's mercy, humbled in his own eyes. 64. By what means is faith preserved and increased? By the same means that as first it was caused, and wrought in us at first. viz. Inwardly, the Spirit of God. Outwardly reverend Hearing, reading, meditating on the Word of God. Receiving and using the Sacraments, and prayer. 65. In a word then, what is faith? A resting upon Christ alone for salvation, as Psal. 2. 12. Acts 16. 31. etc. 66. Is this expressed in the Creed? It is, and so principally insisted on, and especially described in the same. 67. Of how many parts consisteth the Creed? Vulgarly accounted of the twelve parts before rehearsed, the twelve Articles, as to every Apostle, as compiler thereof, was attributed his Article, usually else as in the Catechism, Of three parts concerning God the 1. Father, in the first Article. 2. Son, in the next six Articles. 3. Holy Ghost, in the 5 last Articles Or otherwise four parts, concerning 1. God the Father in the first Article. 2. God the Son in the six next. 3. God the holy Ghost in the 〈◊〉 4. The Church, or God's people 〈◊〉 four last. Hitherto the general division and consideration of the Creed, now followeth the particular explication of the same. SECT. 2. The particular Explication of the Creed, I believe in God the Father. etc. Our belief in God, and the parts thereof, in respect of his essence, and persons: for his essence gathered from the book of nature and reason, confirmed by the grounds of all true and good Philosophy, as also from other Books of God's judgements, and his justice and equity. The Book of prophecy and revelations, showing the divine power: and very heathen Oracles confessing and confirming the same. The consent of Nations, and Books of Scripture and Conscience proving and acknowledging the verity of the true God, who is but one, proved also by all grounds of reason and religion, as well authority both divine and humane, what God is, and what his Essence, subsistence, Attributes, and actions, whereby we learn to ●● know him. Of his existence, and therein considered, the manner of it, and persons in the Trinity, shown and proved by many places of holy Scripture, and other reasons and similitudes whereby more illustrated to our capacity: and how all three persons are one only true God: with the relation between themselves and to the creature. Where also their unity in their actions and operations ad extra, and their unity in the personal proprieties, and therewith determination of such their actions, is further illustrated, with divers similitudes and comparisons to that purpose: whereby the eye of reason more elevated toward the higher pitch of the eye of saith, may, in 〈…〉 some sort though but darkly, and as in a glass or far off, take a view of the same, or be humbled herein. 1. WHat is here comprehended in these Articles? The sum of all things necessary to be known, and believed unto salvation. 2. What and how many things? Two, concerning 1. God the principal and main task, and best knowledge of a Christian. 2. His Church, a profitable, and thence dependant consideration. 3. What concerning God is to be learned? These two principles, 1. What God is in his Essence, in unity one God. 2. How distinguished in his existence, in Person, in Trinity, Father, Son, and holy Ghost, to us manifested. 4. What learn you first concerning God and his essence? To know 1. That there is a God. 2. That there is but one God. 3. What or who that one God is. 5. How know you there is a God? By the 1. Books of nature and reason. 2. Book of God's judgements. 3. Revelation of prophecies. 4. Consent of all Nations. 5. Book of Scripture: and 6. Book of Conscience. 6. How by the Book of Nature? All creatures, by a secret instinct, acknowledging and confessing the same, by their subjection, excellent order, frame, and continuance, arguing a workman, the heavens, and world, an excellent Author, time a beginning, since eternity; places ascending to God's throne, above all places; causes showing a supreme cause above all; & every thing as it were signifying there was a supreme goodness which gave it, & all things else their being, not able to have it of themselves, or give it to themselves, but of a much more excellent being, and beginning, than themselves, which is and must needs be good. 7. How doth reason confirm this? By her best and purest power, surveying the creature, the order, course, and causes of things in nature, and their excellencies, findeth a supreme cause above all other causes, and being above all other beings, and goodness above all finite things, inhabiting a place above all finite places, and time beyond finite time, and so findeth God in heaven, and eternity by the grounds of true Philosophy. 8. Explain this more fully. Many letters cast together could never make a book, without the hand or head of some wise and learned composer, how much less could all the creatures, and heaven and earth themselves, be made or come together, in that excellent order and frame they are, without the hand of an excellent, powerful, and wise composer, which could be no other than that divine power, wisdom, and excellency we call God. So causes depend from one another, till we come at a supreme and infinite cause, of none depending, which is God. Place, in the higest or be of heaven, pointeth toward an infinite extent, beyond all places or comprehensions, the throne and majesty of God. Time likewise, before her first point, and at her end of date, showeth her bounds to be limited, but some durance; to be beyond all limits, eternity; and so, the enduring of the eternal Majesty. 9 How by the Book of God's judgements? Not only singling out sinful persons, and showing strange tokens of divine wrath on notorious offences, as on Sodom and Gomorrah, and on Achan, and Jonah by lots, wonderful discoveries of murders, and other villainies, oftentimes by punishments attending, but even if they escape, no less, reason persuading there is a God, a righteous Judge, will at last render justice to the oppressed righteous, and bring the cruel unjust oppressors, tyrants, and murderers, to account, and judgement. 10. How seen by revelations or prophecies? That there is such a Divine power foreseeing, and foreshowing so wonderful things to come, passing the reach of humane or mortal capacities, the only note of true Prophets, and pointing at the divine providence, and power, and wisdom of the true God, and which the Idols and Heathen gods, did wholly want, Esay 41. 23. 11. What say you then to their Oracles? They were either false, or by the devil's subtlety and craft, only conjectural, or doubtful, and so both always inclinable, that they might be to any side, even contrary senses applied: so, Aio te Aeacida Romanos vincere posse: might be that either he should vanquish the Romans, or the Romans him. So, Inimici intrabunt regnum tuum, & subjicientur domui tuae, either subjectierunt, or subjicientur, (i.) ignem, to be understood. 12. But did not these Oracles prejudice the knowledge of God, or of his truth? To some blind and foolish Pagans it might, to the more wise and judicious it might confirm them, there was a truth to be known, though beyond the devils, or his Oracles reach or capacity, and so the knowledge of these spirits, and their ignorance, might rather prove there was some spirit above them, omniscient, which is God. 13. How by consent of Nations? Since all people's, tongues, and languages, have from the beginning of the world, ever made this confession, none so barbarous or brutish, but acknowledging a divine power, governing the world, beneficial to mankind, and avenging sin and injustice, though according to their knowledge, or civility, some after a more excellent and religious manner than others, and many of their very Heathen Poets, Bards, and Philosophers, writing and speaking most divinely of him. 14. How by the Scripture? Most fully and plainly, and as in all the knowledge of God, so particularly and distinctly in this, that nothing more, that as indicted by the most ancient and divine Philosophers, Prophets, and others, so excellently proving the divinity, by their divine consent and testimony, it may stand one for all. 15. How by the book or light of Conscience? If all testimonies failed, yet the very soul and conscience secretly acknowledgeth the divinity and supreme power over all; so the eyes and hands ready to be lift up towards heaven, even of the very infant, or other, in distress, as thence expecting aid, or blessing, and so confessing a God; nay the nature of man so much abhorring atheism, that rather than no God, will make himself an Idol, which falsity or false god, may seem strongly to evince, this natural engrafted axiom, and set on the mind, to seek and acknowledge the verity of the true God. 16. How know we that there is but one only true God? By both reason, and her principles, and all authorities grounded on reason and revelation. 17. How by reason? Clearly, since God is infinite, there cannot be two or more infinites, for so there should be somewhat beyond the infinite, and uncomprised therein, which were a contradiction in itself; so there is but one infinite, and so one true God; and so likewise all the Attributes of omnipotence, independency, supreme goodness, and the like, are all only capable of unity, or otherwise imply irreconciliable impossibility, and contrariety. 18. How by authorities? Both of all sound Philosophers, Platoniques, and others by the grounds of reason, and true Philosophy, as well as all other the tractates, of Fathers, Schoolmen, And Scriptures, proving it by the grounds of true and sound divinity. What then is God? A Spiritual Essence, of himself subsisting, most simple, pure, and absolutely good, infinitely present, holy, wise, just, and mighty, the Creator, governor, and preserver of all things. 19 What note you herein chiefly? His Essence, Attributes, and Actions. 20. How in particular? His 1. Essence and being, as his Name, I am, or Jehovah. 2. Nature, spiritual, as Father of Spirits, more noble than corporeal substances. 3. Subsistence, and existence, undepending, and of himself subsisting. 4. Attributes, Most simple, without mixtion, or composition of parts or accidents. Most pure, free from all corruption, stain, or imperfection. Absolutely good of himself, as fountain of all essences, and goodness. Infinitely beyond all comparison, 1. Present, filling all places, heaven of heavens, and the world, and all time, or durance, from eternity to eternity. 2. Holy, the holiest of Angels, not near, or to be compared with him. 3. Wise, knowing all things, past, present, and to come, secrets of all hearts, and even entia & non entia. 4. Just to all, both good and evil. 5. Mighty, able to do whatsoever he please, his will only rule of his power. 5. Actions, 1. Creator by his creation of all things of nothing. 2. Preserver of all creatures in heaven and earth, men and Angels. 3. Governor and guider of them all, to and for his only glory the end of all, etc. 21. What note you of the Essence and nature of God? That it is infinitely pure and excellent, transcending our understanding, and capacity, fully to conceive of the same. 22. What know or learn we concerning the existence of God? The manner of his existence, or manifestation of his Majesty, sitting to our capacity, and conceiving of the divinity in the persons of the Trinity. 23. How call you them persons? As Hypostasis, or manners of existence, of the divine Essence, each individual existence, of which divine Essence, is a several Intellectual Hypostasis or person. 24. How many persons? Three, Father, Son, and Holy Ghost. 25. Why three persons? Because in the same God hath manifested his gracious presence and existence, in relation both towards mankind, and all his other creatures. 26. How show you this? By large testimonies of holy Scriptures principally, as well as all other reasons and similitudes. 27. How in Scriptures? Matthew 3. 16. the voice from heaven, this is my beloved Son, etc. where the Father giveth testimony from heaven of the Son, and the holy Spirit descendeth in the visible form of a Dove, and resting on him. 28. How else demonstrated? So Mat. 28. 19 Go teach, baptise in the name, etc. 1 Joh. 5. 7. In heaven, three bear witness, the Father, Word, and Spirit. Psal. 33. 6. By the word of the Lord the heavens were made, and their hests by the breath, or Spirit of his mouth. So in the 1. Gen. Elohim, the Trinity, and the Lord, his Wisdom, and Word, and Spirit mentioned, the like Jo. 1. and divers other places. 29. How by other reasons and similitudes? By many similitudes and reasons urged by some, but most especially of man created in God's Image, in respect of his soul. 1. The soul, the fountain of all the faculties, as the Father. 2. Understanding, as the wisdom and eterternall word or truth, and character of the Father. 3. Will, or love, whereby God loveth himself, and image, essential in himself, loved of it, and for it and his own sake, all things else, so God by his wisdom or word, or truth, his eternal Son, one with himself in Essence, created the world and his holy Spirit, moved on the waters, his will and love comforting and preserving, as still guiding and governing the works of his creation. 30. How are all three persons called God? Because they are all one in Essence, infinite, and so God. 31. Are there not rather, as three persons, three Gods? No; for all truth confesseth one God, infinite and eternal, and besides him none other, but divine revelation manifesteth a Trinity of persons, or manner of existence, in relation to all creatures, in that unity and one divine essence. 32. Is it only then in relation to the creature? Not so neither; but the foundation thereof is in the nature of the Godhead itself, which as infinitely wise, and powerful, knowing itself, and in his mind producing his own likeness, that character or image of that divine Essence, knowing itself, is in the mind and breast of God the Father, forming that image the Son, so begotten from eternity, and as infinitely happy, blessed and good, loving itself, that love of the Father to his Image and Son, or Wisdom, or Truth, and of the Son to the Father, the holy Spirit of God, is from them both proceeding, from all eternity: by which Wisdom, or Truth, and Love, his Son and holy Spirit, God the Father createth, guideth, and governeth all things. 33. Is this the foundation of that relation to the creatures? It is: And for his own sake he produceth all good, and so loveth it as good, and both by creation, governance, guiding and preservation, directeth all to eternal good, his alone glory, which what creature soever seeketh, is therein happy, and in his grace, and thereby apparently good, and consequently shall be thereby eternally blessed. 34. How is the unity of the Godhead further manifested? By the unity of the actions, undivided in their operations, towards all creatures, the Father creating by the Son and holy Spirit; the Son and holy Spirit, with and from the Father, exercising the power of the Father, and Godhead, so God created the world by his Wisdom, or Son, in his Love, or holy Spirit. 35. How the Trinity of the persons therein distinguished? By their personal proprieties, and determination of the joint actions of the Godhead, according to that propriety. 36. How are the proprieties? The Father begetting, the Son begotten, and the Holy Ghost proceeding. 37. How the joint actions determined? Creation to the Father, redemption to the Son, sanctification to the Holy Ghost; so the Father styled Creator, the Son Redemer, and the Holy Ghost Sanctifier. 38. How is this to be understood? Creation attributed to the Father, though effected by the Son, in the Holy Ghost; Redemption from the Father, by the Son, in the Holy Ghost; Sanctification from the Father, and the Son, by the Holy Ghost; and to that third person attributed. 39 How to reason further manifested? Faith is above reason, more than reason above sense; and hence many have fame into heresy, by striving to subject to humane reason, such high and divine mysteries, yet as not contrary, but excelling reason, they may in some sort be illustrated by reason, unto some measure of humane capacity. 40. How this mystery? That though three persons, yet but one only God in substance or essence, one infinite in power, majesty and eternity, as that one soul of man, having these three excellent powers or faculties of understanding, will, and memory, so distinct in that one and individual soul. 41. How else illustrated? By Saint Augustine also intimated, as the light of the Sun, or Moon, and in the Air, all but one light, and of that one Sun; how much more, Trinity so in unity in that Lo. of Nature, whose high nature, works, and essence, are above the laws of our low nature, or reason, being the Creator, Lord and Commander of all? 42. Are not then comparisons to be made hereof? Not in way of equality, or simply, for that were to the derogation of that infinite Majesty, since infiniti ad finitum nulla est proportio, there is no proportion or comparison, but only in assistance of our weak capacities, ex parte, as it were, and imperfect, with this notion; moreover that acknowledging our weakness to apprehend, or comprehend such things, and their disproportion, we proceed with Christian modesty and moderation, not proudly or peremptorily, to the derogation of divine Majesty. 43. How mean you this? In such divine mysteries, the true objects of faith, rather than humane reason, not to tie him. who is Lord of Nature, to the limits or rules of poor weak Nature, his vassal and creature, and to whom, had he pleased, he could have given other laws than are now prescribed; so not to say or think, this cannot be, in earth or nature, and therefore neither in heaven, or Divinity, which were a poor and absurd conclusion. 44. Explain it further. As to say or think, a man cannot beget a son sibi contemporaneum, or of essence and time with him; therefore God cannot; which were to make the Lord only like man, to whom the whole world is but as a drop of a bucket, and less, being in comparison, nothing to him, who inhabiteth eternity, and of his Almighty and infinite power may do what he please, and so have his Son, and Holy Spirit, blessed persons, in one essence with him, from all eternity. 45. How can reason comprehend this? It may, after a sort, but faith is the sitter instrument of the soul, to apprehend these mysteries: And it shall be enough for reason, if she can but apprehend, and have a sight of her own weakness, and faith shall thereby have the better perfection. 46. How shall reason with reason be humbled? If she consider how many and small things, as worms and flies, and some so near as her own self and soul, there are, even before our feet, in the world, such things whereof she is ignorant, and can hardly or never find out, or comprehend them, how much more likely is it she may fail in such high and divine mysteries, so far remote from sense, and so above our understanding; for if Aristodemus, (as Saint Augustine remembreth) laboured many years in seeking out the nature of a Bee, which yet finally he never attained; how shall she think to comprehend the infinite, eternal, and invisible Trinity? 47. What use hereof? To humble reason, that faith hereby may be the more exalted, that whereas I profess, with the tongue, so with the heart, I may indeed believe in God. 48. Where is the substance of this faith professed? In the Creed before rehearsed. 49. In which words? In these, I believe in God. SECT. 3. A more particular Explication of the words of the Creed, I believe in God the Father, etc. So to take her sight thereof, more clearly from the eye of faith: the Analysis or division of the first Article of the Creed, where the action, what it is to believe, and what to believe in, declared and the object of that belief, God or his Church. And the action of belief applied first to the object, God in his Essence, in unity one God, and meant in the manner of his existence in the Trinity in the thrce persons united in nature and Essence, but distinguished in their personal proprieties aná persons, in whom is ●o inequality, or precedency either to other in respect of their Godhead, being all one, but only difference, for order sake in the distinction of their person, or parts of them. A farther explication of the word of believing, ● the divers acceptation of the same, and application of it to the soul, the subject and God the object of it, and to the first person here, many ways described, or Father of all creatures, Christ, and in him all the elect: whereby we are sons, and have his grace, protection, and image, in righteousness, and true holiness: and cared for and provided of all things, even a royal inheritance of the Saints in heaven. Further shown as he is alsufficient and almighty or omnipotent, which is by and from him communicated, with his essence, to the other persons: which omnipotence is chiefly shown and seen by us in that world of the create a work finite, virtutis: and though opera Trinitatis ad extra be indivisa, this principally attributed to him, so styled Creator, as originally from him, wherein considered the decree and execution of it in the production and preservation as it were a continued creation of all things. The subject of which his mighty power and operation, the heaven and earth, and all their glorious and excellent creatures in them contained, and so with them in these words mean! and intended. 1. What note you generally in the words? Two things, the Action, and Object. 2. What is the action? Faith, or belief, which is diversely understood here, according to the diversity of the object, Which is either God, His Church and graces. 3. How diversified? As the words imply, and import by Believing in, or Believing only. 4. What is the difference? To believe is one thing, to believe in, another, or as the same, yet intended, or extended, with an addition to the former. 5. In what are we to believe? In God only, who is Father, Son, and holy Ghost. 6. What are we to believe? The Articles concerning the Church, and Gods graces, or actions, and privileges, conferred on, and done for the same. 7. What profess we when we say we believe in? These five things that we Know, consent, acknowledge, Apply It to us, and our hearts, Us to it, Put confidence in it. 8. What when we believe? The four first only, acknowledge, assent, acknowledgement, and applying it. 9 Do we profess this faith to every Article? Yes, either to believe in, or to believe it, to which our hearts ought to be applied in that faith. 10. How manifold is this profession? Twofold, with the Heart, to justification, Tongue, to salvation. 11. What is the object of faith? That about which our faith is employed, and which it doth apprehend, or acknowledge. 12. How manifold is it? Twofold, according to the former division of the Creed, either God, or his Church. 13. How set forth there? The first concerning God, in all the former part of the Creed, eight Articles, till you come to the holy Catholic Church, the second part from that to the end, the four other Articles. 14. What confess you concerning God? Our faith and belief in him, that is, with special trust and confidence in him, and his grace and mercy. 15. How manifold is your confession and consideration of him? Twofold, Generally and essentially, Particularly, and personally. 16. How understood? Generally and essentially, as I say, I believe in God, which is the Essence of the Deity, communicable to the three persons. And 1. Particularly, or personally, as I profess God the Father Creator. 2. God the Son, Jesus Christ, our Lord and Saviour. 3. God the holy Ghost, the Comforter. 17. How many Gods are there? Only one God, so the Nycene Creed, and holy Athanasius expounding it, say, I believe in one God. 18. But doth not Scripture name many gods? The name of God in Scripture is understood and taken 1. Either properly, and so there is but one God, infinite in Essence and power, inhabiting eternity. 2. Improperly, so Magistrates are called gods, Psal. I have said you are gods, as his Vicegerents. 3. Falsely, so Idols by the abuse, and Idolatry of the people under the name of strange gods. 19 What note you then in the Godhead chiefly? Both the union and unity in the Essence, and the distinction in the persons. 20. What call you the unity? The one, and entire Essence of God, appliable to the Trinity of persons aforesaid, whereby the unity in Trinity, and Trinity in unity is to be worshipped. 21. What call you the Trinity? The three persons communicating wholly, each of them in the whole nature and Essence of God, expressed in that unity in which is founded, their union, as in their personal proprieties, their distinction. 22. What is their union? Their being united in that one nature, the unity and Essence of the Deity, whereby all three persons are coessential, coeternal together, and coequal. 23. What is their distinction? That personal propriety, whereby each person in the manner of his existence is distinguished from other, whereby the Father is not the Son, and the Son is not the Father, and the holy Ghost neither. 24. Which are those proprieties? The Father to beget or produce the Son, the Son to be begotten, the holy Ghost proceeding from both; so the Son cannot be said to proceed, nor the holy Ghost to be begotten, nor the Father to be begotten or to proceed. 25. How are these Attributes known from others? For that all other Attributes, as almighty, incomprehensible, uncreated, infinite, eternal, omniscient, most holy, good, wise, God and Lord, are attributed to all persons, equally, and indifferently, as they are indeed one Essence, God, and so the Father God, the Son God, and the holy Ghost God, and Lord, and Almighty, and the rest: But these are only attributed to one of the three persons, and not to the others, so the Son only is begotten, and not the Father, nor the holy Ghost, and the like of the rest. 26. Is there any precedency, or priority in the Trinity? None, for in the Trinity none is a fore, or after other, none greater or less than another, but all three coessential, coeternal, and coequal. 27. Why is the Father first mentioned? For order's sake only, for in the Deity is no imparity, but the Son was from all eternity, and before all worlds, with the Father, God of God, Light of light, and the Wisdom, Word, Truth, and Council of God, and so was the holy Ghost. 28. But is not the Son, said under and inferior to the Father? Not as touching his Godhead, for so he is equal, only inferior as touching his Manhood, when for our sakes, he would assume our nature in the flesh, and be humbled. 29. But were not the Son and the holy Ghost, sent after a certain time? At the fullness of time God sent his Son, yet his Son eternally was willing, and from eternity with the Father, decreed, and did consent, and came voluntarily; one God, and one with God, before all worlds, only in his humility and humanity, after a time manifested in the flesh; so the holy Ghost, eternally God, yet said after a certain time sent, and yet coming himself, and so more visible apparent to the Church, who before all time was God, and with God, coequal in power and majesty. 30. How explain you further your belief in God? I believe with my heart, and profess with my mouth, this one God, and so I put my whole trust and confidence in him, and his mercy, grace and truth. 31. How express you what you conceive in this word, I believe? I believe not only 1. That there is a God, which is credere Deum: 2. His words are true, credere Dei verba esse firma, certa, vera, stabilia: 3. God in his promises and words is true, which is credere Deo, all which the Devils do believe, even beyond, and better than some reprobates, and any reprobates may do this: But which is more, I believe in God, which is credere in Deum, to put my trust, affiance, and confidence in him. And confess it a Deo, as the gift of God, whence invocation, obedience, all good works, and good life, in Deo, & propter Deum, & ejus Christum, do proceed, which is and aught to be the fruit of faith, so showing it a true, saving, and justifying faith: and whereby the Soul is purified, Life sanctified, Conscience pacified, of a good Christian. 32. How apply you this faith? To my soul, as the subject, as it is to be saved, justified, sanctified, purified, and pacified by the same. To God, as the object, and author of it, almighty, alsufficient, and able to perform this in me. 33. How to God referred? Both in the Unity of Essence, and Trinity of Persons, Father, Son, and Holy Ghost, the author and finisher of this faith, and object of the same. 34. How is this general Confession first applied here? To the first Person in Trinity, the Father; so I say, I believe in God the Father. 35. How is the Father here described? By his Title of personality, Father. Attribute of omnipotency, Almighty. Action of creation, Maker of heaven and earth 36. How is the title of Father attributed to God? 1. Either indefinitely, as creator and producer of all things, and so in some sort attributed to the all three persons, Esa. 9 2. Or respectively, as the first person is Father by nature of the second, and in him by adoption, of all his Elect. 37. How many ways is he Father? Three ways principally, Generally, of all creatures by creation, so Father of light, and Spirits. Specially, by adoption, and grace, so Father of all the Elect in Christ. Particularly by nature, of Christ his Son, by eternal generation. 38. How is Father understood here? All these three ways; though most particularly, and as foundation of the rest, as Father of his own, and only Son by nature. 39 What note you in that especially? Three most observable and wonderful concurrents, in that eternal generation, beyond all others. 1. That the Father communicates his whole essence to the Son, who is very God of very God. 2. Produceth him, within himself, for without him is no place. 3. Hath his Son equal to himself, in being and beginning, as equal in essence, and majesty, so in time and co-eternity, that there was no time nor durance when the Father had not this Son, equal so to himself, in time, by eternal generation. 40. What profit to us in this? That for his sake, his eternal Son, whom he loveth so dearly, we having his love, shall be saved; so as sons by creation, we have his power and providence, but as Sons by adoption, in Christ, we have his grace and goodness attending over us. 41. What special comfort therein? That as he is our Father, and we are his children, we shall want no manner of thing that is good either for body or soul, for this life, or the life to come. 42. What duty are we hereby obliged unto? The duty of sons, to love, honour, and obey our Father, to strive to be like him, or to resemble our Father, and bear his image, and as our heavenly Father trust in him, and cast our cares on him. 43. What image of him? Of righteousness and true holiness. 44. How shall we resemble him? 1. By holiness, as he commandeth, Be ye holy as I am holy. 2. By mercy, as be ye merciful as your heavenly Father is merciful. 3. By love, for God is love, and so both to love one another, and even our enemies, doing good to all, after his example, who raineth, and whose Sun shineth on the just and unjust. 44. Why or how should we cast our care on him? Because as our Father he careth for us, and who feedeth the Ravens, and clotheth the Lilies, will do much more for his children, if they serve him. 45. Is all care to be abandoned? All superfluous and excessive care of worldly things, for if we seek heavenly things chiefly, all other things shall be given sufficiently. 46. How may this be further illustrated? By the example of King's children, or heirs, who having great provision of Kingdom, and best things, what should they cark for pins, or trifles, and if heaven be provided, why cark and care for earth and earthly vanities, and if Christ be theirs, what can be wanting or withheld? 47. What of the attribute, Almighty? To learn that he is able, and can do all things. 1. Whatsoever he pleaseth, his will only the bound of his active power. 2. More than he will by his supreme and absolute power, and so nothing is impossible with God. 48. Is the Father only omnipotent? No: for every attribute, saving the personal proprieties, are attributed and common to all three persons. 49. Why is it here particularly so applied? In the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alsufficient, though here rendered by omnipotence, and referred to God, as placed before Father, yet conveniently enough in our Western languages, referred and attributed to the Father. 50. How so? As the fountain of all power, grace, goodness and sufficiency, and by him, with his essence communicated to the other persons in Trinity. 51. Are not all other divine attributes so too? Yes, but this more especially, as belonging to him and his person, as the foundation of the Trinity, fountain of goodness, and founder of all things else by creation, which seemeth to have a more particular limitation and determination to his person, as salvation and redemption to the Son, the Truth, Wisdom, and Word of God; and sanctifying, comforting, and strengthening, to the holy Ghost; though indeed opera Trinitatis ad extra, sunt indivisa; and all three Persons concur in all these, and the like actions, and have them attributed secondarily, howsoever to one of them, in regard of person or office, more particularly and principally referred. 52. How is the Omnipotency chiefly seen? In that effect of Creation, that action attributed to the Father principally. 53. It is then also attributed to the other persons? It is secondarily, but to the Father primarily, so the Father, by the Son, his Wisdom, Word, and Truth, did create the world, Gen. 1. and without it nothing was created, joh. 1. and the Spirit also of God, in the creation, moved on the waters. Gen. 1. 54. What then is principally attributed to the Father? The original spring, fountain, and beginning of all things and works, yet working by the Son and by the holy Ghost. 55. What to the Son? The dispensation of all things in wisdom and truth, yet from the Father, and by the holy Spirit, and more particularly Redemption. 56. What to the Holy Ghost? The finishing and perfection of all God's works, and so especially sanctification, yet from and with the Father and Son. 57 How is God's omnipotency seen in the creation? By his alsufficiency of Power, wisdom, will, and thence proceeding. Justice, mercy, goodness. 58. In what order is the Creation considered? 1. In the original decree, from eternity, so were all things appointed and decreed. 2. In the execution of that decree, so in time, and in the beginning of time, the Creation began, in the beginning God created heaven and earth. 59 What are the principal points considerable in the Creation? The production of all things out of nothing. The preservation of the things so produced. 60. What in their production? The wonderful manner of it, in regard of both the 1. Action itself, creating all things out of nothing, which not only passeth mortal power, but even almost understanding. 2. Instruments used, none but his will and word, commanding and all things were made. 3. Facility of his actions, though never sogreat, he only spoke the word, and they were created. 61. What else observable therein? The time wherein created, six days, not that the Lord needed any such time to consummate his work, that could be in an instant if he pleased, finished, but for our learning and good: 1. For order sake, and to consider their excellent order. 2. For distinctions sake, that we distinctly and particularly might enter into consideration of the same. 3. For manifestation of his sovereign power over all, that could make light be without the Sun and Stars, trees to grow without their influence, that we may know that though he useth means ordinarily, yet he is not tied thereunto, but can do what he pleaseth without means; and so when we are destitute of means, to rely on his power, and trust in him: Lastly, to give us example to work in our ordinary callings the six days, and sanctify the seventh to his glory. 62. How is the prescrvation herewith considered? As an effect of his almighty power, and consequent of his creation, who did not create them so to leave them, but still governeth, conserveth, and guideth them to that end wherefore they were decreed and created, viz. for his glory. 63. What learn we hence? Humble submission of ourselves to his almighty hand, and of our will to his will, who created us of nothing, and ordained us and all things to his glory. 64. What mean you by heaven and earth? Literally the very heavens and earth the works of his hands, or figuratively and Metonymice, all things therein contained, Angels, Sun, Moon, Stars, orbs, and all things, flies, birds, fowls, or creatures in Sea or Land, or whatsoever comprehended, by likeness of nature, in that notion of heaven and earth. 65. In what sense? By heaven, understanding all spiritual, invisible, eternal and heavenly substances, by earth all corporeal, visible, material, and corruptible things, so all bodies and souls, Men and Angels, Spirits, and Intelligences, and Orbs of heaven and earth, Sun, Moon, and Stars, and whatsoever creatures, in the same contained, whether of heavenly and eternal, or earthly and corruptible condition. 66. And were all those so excellent creatures created out of nothing? Yes, and but for his almighty power and grace preserving them, must strait ways again fall to nothing, so the whole world and all things therein, founded in grace, are by his grace and goodness to his glory, continually upheld and preserved. 67. What, are Angels and all Saints so likewise? They are, and it is their glory to be in his grace, and eternal joy and comfort to set forth the same, in the certainty of his decree, which hath confirmed that glory of his, so to be in them, and by them showed and set forth for ever. What learn we hence? Both in body and soul, by his grace created, to seek to set forth his glory, that we so honouring him, with all blessed Saints and Angels, continuing in his grace, may be honoured by him, and possess glory to all eternity. 68 What followeth in the Creed? The second Article, and second part of the same, concerning the second person in Trinity, the person of God, our Saviour and Redeemer. SECT. 4. The second part of the Creed, concerning Christ. The Analysis of the second Article of the Creed and concerning Christ, and therein his name and nature, person, office, and action, severally, and in order described, his name jesus, Sa●●our, and so consequently Emanuel God & 〈◊〉 or God 〈◊〉 us, or in our nature, whence his divinity shown, perfect God, and perfect man. The word made flesh, and man, or humanity assumed into God, in his humanity fit to suffer for sin by his divinity able to bear it, whereby scene God's love and mercy to man, yet justice and hate of sin, in Adam and all his posterity. The heinousness of whose sin, and guilt, in that his fall, is here described, both in the venomous nature and quality of sin and disobedience: and extent of the same, reaching to all of us● and 〈◊〉 so 〈…〉 blood of that immaculate Lamb, even the Son of God, to cure that malady, and no other means found sufficient, whence he the expectatation of both jew and Gentile, so in the law and her many types shown, or shadowed, and by the Prophets foretold; and diversely named: As here Christ the Saviour, which in a manner all the rest. The Saviour Emanuel, God and man, the Christ, anointed to his office of King, Priest, and Prophet, for the good of his Church, and right administration of the same, being Gods only Son, and in all respects our Lord. I. What learn you in this second part of the Creed? What we are to believe and confess concerning the second person in Trinity, the Son of God. 2. What concerning him? Two things His nature, wherein his Essence, Person. His office of mediatorship, wherein his Humiliation, Exaltation. 3. Where the first, is his nature described? In the second Article, And in Jesus Christ, his only Son our Lord; where we find his nature, Son of God, and therein his Essence and person, whereby he is also Christ the Saviour, and our Lord? 4. Where his office of meditatorship? In the same second, and the following five Articles, where he is named Jesus the Saviour, and Christ so anointed to that office, declared in his humiliation for us, by incarnation, passion, and descent even to death, and hell, for us and our sins; as also his exaltation by his resurrection, ascension, and constitution in glory to advance us to heaven, in the adoption of Sons, to the inheritance of Saints. 5. What then of him is declared in the second Article? What 1. His name is, and therein intimated and described, 1. His nature, Jesus, signifying a Saviour, which ought to be Emanuel, so named by the Angel from God. 2. His office, Christ, the Messias, anointed and appointed thereunto by God. 2. He is in nature & person in respect of 1. God his only Son, 2. Us, our Lord so we say Expressly, And in Jesus Christ, his only Son, our Lord. 6. What is your confession concerning his Essence and office in general? That he is Jesus the Saviour, and so Emanuel, that is, God with us, consequently Christ, the Messias, anointed of the Lord, and appointed from everlasting to that office by the Father, being his only Son in nature, by eternal generation, God of God, Light of light, very God of very God, and of one substance with the Father, by whom all things were made, and so our Lord, who came down from heaven for us, and was incarnate, and made man, and performed the office, of a Redeemer, paying the price of our redemption, and so brought us to this blessed estate of salvation. 7. What of his Essence in particular? In respect of his divinity, that he is very God, the only Son of God, the eternal Son of the Father, equal to the Father, as touching his Godhead in respect of his humanity, very Man of the substance of his mother, borne in the world, and inferior to the Father, as touching his Manhood. 8. What of his person? That he is perfect God and perfect Man, both natures combined in the unity of his person. 9 How can that be? As the reasonable soul and body, two different natures make one Man, so God and Man one Christ. 10. Are the two natures then confounded? No, they remain perfect, without confusion of substance, that God should be made Man, or Man God, but joined in the unity of the person, that assumed the Manhood into God. 11. But it was said in Scripture, God was made Man? It is true, and the Word was made flesh by assuming the Manhood to itself, not by turning the Godhead into Manhood, or any third nature, or Essence, but by that most near union of assuming it into one person. 12. Was there not such a union spoken of before in the persons of the Godhead? No, for there the three persons were united by an essential union, in the nature of the Godhead, only distinguished by personal propriety, and manner of existence, here the two natures in this person, are essentially distinguished in their being, and no way confounded, but remaining perfect, only joined, and most nearly combined in the person of the Mediator, which is Christ. 13. What need was it that the Mediator, or Christ, should be God and Man? 1. That in his humanity he might suffer and bear the weight of our guilt and punishment, to make satisfaction to the offended Majesty of God, in exact justice, man sinning, by man expiation to be made. 2. Divinity, sustaining the humanity, that it might be most able to perform it, and acceptable in the performance, and so outweighing the sins of the whole world, in the worth and merit thereof, and consequently able to advance all to his glory. 14 Why was it thus? To show the great glory and goodness of God, and how he is most just, and yet merciful. 15. How appeareth that? In that being so holy, and pure, and so hating sin, that he punished it in the Angels, and just, that he cannot but punish sin in whomsoever he findeth it, his holiness requiring it, since his purity and goodness, as he is holy, cannot behold or abide it, much less approve it, yet so merciful, that he sendeth his own Son out of the bosom of his love and mercy to bear the burden of that guilt, which in justice must be punished, but the delinquents not able to bear the heft thereof, or satisfy so the same. 16. But doth God so hate sin? As nothing more, it being most necessary to his holy nature, and most to his dishonour by disobedience, and as it were a denying or despising of his Majesty. 17. Are there not yet degrees in sin? No doubt, and the most heinous sin against the Holy Ghost, as a perverse, obstinate, and continued denial of the truth of God, even to his face, and in despite of the Spirit of grace, leading to desperation, or final impenitency. 18. But Adam's sin was not so? No, not in regard of the intention, or malice of the act; or extension of infidelity, to final impenitency, or deficiency of grace, and despair, yet in other spects, if not greater, yet large and exceeding great. 19 How was Adam's sin so great? Though only a taste of the forbidden fruit, yet in that a fearful disobedience and transgression, both in the great Intention of the guilt. Extension, to all mankind. 20. It seems a small offence, the taste only of an Apple forbidden. But in that very sense, as so small a matter, and many other ways, the guilt and offence, so much more horrible and deformed, and whereby Adam grew presently most woefully ashamed and confounded, as appeared by his hiding, and flying from the presence of God. 21. How appeareth this greatness of his sin? These many ways: as generally in all sin and sins: 1. By the greatness of the Majesty forbidding it, infinite, so an infinite offence. 2. His great authority, Lord and giver of all good, so, heinous the offence to neglect his authority and goodness. 3. The graces and excellencies, so lately before by Adam received, and now this offence, in neglect and contempt of them all. Specially in Adam: 1. This matter a small matter to be performed, to forbear an apple, the offence so much the more, for he that will not do a small matter, how will he perform a greater? 2. His will being so free, that he might have performed it, the fault so much the more foul, in that he did not, which so easily, fully, and perfectly he might. 3. He had but one commandment, he could have no less, unless none; and not to keep one, and so easy a one, how should he keep more, or what should he do less, this the more offence. 4. His estate so excellent, and nothing wanting in that excellency, next and near to Angels. Yet to forget God, be unfaithful, or unthankful, proud and disobedient, or all, so much more shame, and near to the sin of Angels, which so much more heinous their sin, as high their excellency and condition before, and so in eternity, from an incredible height fell to eternity, to an extreme depth, and despair, and well might Adam, in this respect of his late excellency and high estate, be by this his foul guilt and forgetfulness, miserably ashamed and confounded. 22. Was it indeed so heinous? Yes, yet this is not all neither; for besides that, that disobedience is the sum of neglect, despite and contempt of the divine Majesty, thereby in the prime manner of exerucsubg authority, as Lord or Creator neglected, despised and contemned by the poor creature, a worm, or dust, the work of his hands, and that ought to exhibit all honour and service: yet more, this disobedience of his was not only for himself, or to his own prejudice, but in prejudice, and to the ruin of all his posterity, as in his person, and loins included, and so a defection most miserable, as of so many, and by a parent to be considered, most injurious and lamentable. 23. How can that be? As in him then one person, all the whole nature of man, and generation of mankind, was so in him, it suffered shipwreck of grace, and received pollution of guilt. 24. What is the effect in us? We in him, and by him, deprived of that original justice wherein he was created after the image of God, in righteousness and true holiness, lost that image, and do inherit what he purchased by disobedience, original sin. 25. Wherein is it seen? In the want of original justice, weakness of nature so defaced, proneness to all ill, by which means that original guilt further buddeth out in us, into an actual transgression. 26. But is that original sin punishable in us? Yes, as we were in Adam, and with him capable of loss, to liable to punishment, as attainder of blood in families, so ours in his, which foulness is further manifested, and thereby also aggravated, by thence springing many actual sins. 27. But could no ransom serve, but the Son of God? No: neither Angels, nor any earthly treasures, not heaven and earth, sufficient to satisfy the infinite offended Majesty of God, but only the Son of God, and his precious blood, as 1 Pet. 18. not with corruptible things, as gold or silver, but with the precious blood of Christ, as a Lamb undefiled, and without spot, etc. 28. Doth sin deserve so ill? Yes, the infinite curse of the Law, judgement in this world, and eternal damnation in the world to come, both against Adam and us. 29. Was hence then the need of the Mediator Christ so powerful, God and man? Yes, and so promised to him, and the Fathers, apprehended by hope, performed to us, apprehended by faith, to the purging of sin, and salvation of all the elect. 30. How proposed to be considered? As a Saviour of his people, or the expectation of all, a light to lighten the Gentiles, and to be the glory of his people Israel. 31. How their glory? As from them descended, of their race, yet in whom all the nations of the earth should be blessed: and so 1. Promised by God to Adam, and the Fathers and Patriarches. 2. Expected by all holy men. 3. Spoken of by the mouth of all the holy prophets, which have been since the world began. 32. How promised by God? 1. To Adam in Paradise, immediately after his fall, the seed of the woman, etc. 2. To Noah, as appeareth by his blessing, the God of Sem. 3. To Abraham, that in his seed all Nations, etc. 4. To Isaac, with the feal of the Covenant, circumcision. 5. To Jacob and Judah, as appeareth by the blessing Gen. 49. 10. And so consequently to David, the Lord swore in his holinsse, not to fail David, and of the fruit of the body, etc. 33. How expected by holy men? From even Adam himself, whose first son, through wicked Cain, his wife almost in that expectation, hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even the Lord, or Messiah, according to the promise: So Abraham longed to see his days, Isaac in Moriah, the sight of God, jacob wrestling with God, hoped a blessing, and Saviour, and all the Fathers, as David the Lord to my Lord, etc. 34. How by the Prophets? From Moses, who set down Gods promise to Adam, received the Tables, walked with God, and saw the Angel in the bush in the Mount, which was Christ, and prophesied more of Shilo to be sent, even all the Prophet's witness, that from Genesis to the Revelation, is but the Genesis of the Revelation of Christ, shadowed under many types, and veiled in the Old, but unveiled in the New Testaments. 55. How so? All or most of the legal Types, and ceremonies with the Sacrifices in the Law, shadows of Christ, the Tabernacle and Temple itself, representing his coming, and Kingdom, life, actions, and glory; Elias also, of the forerunner, Melchisedec, joshua, and Solomon, the types of Christ, every Prophet speaking of the Messias, and his coming, or actions; Esay, that a Virgin shall conceive, and so to us a child borne, and a Son given, yea and his passions and sufferings, in whose stripes we are healed; so also his actions, miracles, preaching, healing the sick, halt, blind, lame, riding to Jerusalem, parting his garments, and what not, birth, place, stock, lineage, institution, flight, return, all foretold from Moses to Esay, and from Esay to Malachy, who lastly showeth the Angel of the Covenant, that Moses saw their books and writings full of him, his acts and sufferings, actions and passions, foretold and described. 36. How called by them? Sometimes Emanuel, God with us, signifying his nature, The mighty God, Councillor, etc. Esay, The mighty one, the Redeemer, The holy one, the holy of Israel, The Messias, or anointed, the Christ. 37. How here styled in this place? Jesus a Saviour, wherein comprehended the name Emanuel, as salvation is only from the Lord. 38. Why called Christ? As anointed by God, and so signifieth the name Messiah in the Hebrew, and Christ in the Greek, appointed to that office, and anointed with the oil of gladness, above his fellows, Psal. 45. 39 With what oil anointed? As there expressed of gladness, glad to do the will of his Father, so the Spirit of God in most abundant measure, understood by that oil wherewith he was endued, whence the Spirit of the Lord upon me, applied to him, by it apparently testified the Mediator and Saviour, and in the power thereof, executing that office. 40. Why should he be so anointed? As Kings, Prophets, and Priests were anointed with material oil, by God's institution, to show their due and legimate calling to those offices; so our Saviour with that Spiritual oil, to that more Divine office, in it comprehending the other. 41. What then contained in the office of Christ, or Mediator? His office of King to govern, his office of Priest, to make an atonement for sin, his office of Prophet to teach and instruct in his Church. 42. Wherein consisteth his Kingly office? In being head of his Church, and so having redeemed it, governing and protecting it, appointing his law and ordinances, in conservation of the estate thereof, till he shall deliver it, and all dominion to God the Father, of whom he received it. 43. Wherein is his Priestly office seen? In his atonement made for his people, so offering, that one full and perfect proprietary sacrifice, which though but once offered, so perfect, there needeth no other, as all other sacrifices were but shadows of this, and in the virtue and merit of this, hath satisfied sufficiently, for the sins of the whole world, and is a Priest for ever, after the order of Melchisedec. 44. But are all the sins in the world thereby forgiven? No, for though the price and atonement be of sufficiency in value, yet the efficiency pertaineth only to those, according to his ordinance, that by the hand of faith take and apprehend it, to take benefit, and make use of the same. 45. How explain you this? As in general pardon of the Prince, or other, if granted, which is of sufficiency to save the condemned, if it be not taken out, and pleaded, or used to his benefit, the party may suffer for the neglect: so if this satisfaction and atonement for sin, be made by Christ, be not taken, and beneficially applied by faith, in the ministry of the Church, the soul that neglecteth it may perish. 46. Wherein is his prophetic office? In his instruction of his Church in all things necessary to salvation, as he did with his own blessed words, by his own self, being conversant in the flesh, and after by the doctrine of the Apostles and Evangelists, enlightened the same, and ever since by those holy Bishops, Fathers, and Pastors, that to succeeding times he appointed and left in his stead, to teach and instruct in his Church. 47. How is he said Gods only Son? By excellency, as the first of all his brethren, Gods only Son, by eternal generation, in whom are many sons else, made sons by his means, by virtue of adoption, he only and no other a son by nature. 48. How is he our Lord? Both as he is God's Son, who is Lord of all. As he hath power given him by the Father. As he hath purchased us at a price, his blood. As he continually instructeth, helpeth, governeth, and defendeth us. And as we have yielded our souls, given our names to him, and among so many millions of Saints, hope in his name, and seek for his light, and his salvation. 49. What followeth? The third Article of the Creed, concerning his Incarnation, the first degree of his humiliation, in the execution of his office of mediation. SECT. 5. The third Article; Which was conceived, etc. Concerning Christ's Incarnation. The Analysis of the third Article, and some of the others following, whereof of his incarnation, and so his conception, and nativity, whereby as it is said God was made man, and taking our nature was borne of Virgin, the mystery whereof is expended to the wonder of the jew, and amazement of the Gentiles, yet proved to both by their own tenets and principles, with the necessity on both his and our parts, that it should be so to restore us not only to the former estate in Adam, but a far and more blessed, and glorious in Christ, where the resemblances and similitudes: Or rather dissimilitudes, but proportionable difference & like respects on both sides, are at large recited and compared together, and thence flowing, as by humanity attained to the full satisfaction of God's justice, even in an exact and eminent degree: and therefore also is the Genealogy of Christ, as the true Messias, so exactly and punctually described by two of the Evangelists, and the knots and difficulties of the same; with some objections made against it solved, and unloosed, with the good uses we may, or might to make thereof observed. 1. What is set forth in the execution of his office of Mediation? His humiliation in three degrees, Incarnation, Passion, Death and descent to the grave and hell. His exaltation in four other degrees, Resurrection, Ascension, Session at the right hand of God, Commission, to be Judge over quick and dead. 2. How is his Incarnation here set forth? In these words, Conceived of the holy Ghost, borne of the Virgin Mary. What note you hence? Two parts, his Conception by the holy Ghost; his Nativity, borne of the Virgin Mary. 3. What mean you by Jncarnation? His inanition of himself, and as it were debasing of himself in respect of his majesty of divinity, thereby to put on humanity. 4. Express this more fully. Christ taking of our flesh and humanity on him, whereby he who according to his divinity, being the eternal Son of God, in the bosom and palace of his Father, in all happiness and glory, yet of his love to us wretched and miserable, and to make us happy, humbled himself, to be found in the form of a servant, and to take our nature on him, so performed in his conception and nativity. 5. Was God then conceived or borne? No: but that person in Trinity which was God equal to the Father, took our nature on him, or the man Christ, that was so conceived and borne, into that one person with him, by which personal union, we use and are allowed to say, the Son of God crucified, and Mary the mother of God, and the like, by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which figure, either nature's proprieties are often attributed to the other, and both jointly, or severally to the person. 6. How in Scripture used? Even so also hence we find it said, 1. God was made man. 2. The Word was made flesh, joh. 1. 3. The Son of God crucified, Heb. 6. 6. 4. The Son of man with the Father in heaven, and that came from the Father, joh. 3. 13. 5. And the like phrases, which express the manhood of Christ, taken into God, and so made one person, all these things are so most true, in the unity of the person. 7. How his conception? By the holy Ghost, as the Angel said, The holy Ghost shall come on thee, and the power of the Most High shall overshadow thee, so that Holy One the Son of the Most High, also, and called Emanuel. 8. How his nativity? Born of the Virgin Mary, of whom he took flesh, and so the Son of God became man, or took our flesh and nature, or form of man, and of a servant, and borne in the world, or made man of his mother, became the son of Man. 9 But this is hard to be understood, much more to be believed? Yet faith seeth more than reason, and beyond it, and as much as the eye of reason transcendeth the eye of the sense, so much, or far more, the eye of faith pierceth above reason, and we know nothing is impossible with God. 10. How is it proved? Not only by holy Scriptures abundantly, but to the very satisfaction of reason, or Philosophy, were it to either Jew or Gentile, if they look to their own Philosophy, traditions, or doctrine. 11. How to them both? If they find a God of nature, above nature, as he that said, O ens entium misere mihi: they must yield him to be above the rules and law of nature, that took her law and rules from him, and so he can do what pleaseth him, above, beyond, and besides the ordinary course of things. 12. How for the jew? His Prophets will show him, a Virgin shall conceive; and if he do yet doubt, let him show how Aaron's dry rod budded, the Sea ran back, or Sun stood still, and divers other wonders in the Law, and I will strait (even in the same) show him this, the mighty power and finger of God. 13. It is then wonderful? Yes, the wonderful work of God, ordained and prepared of old, and wherein divers wonders seemed to concur, to this admirable effect, where you may find, the Ancient of days a Child: God made man: a Virgin a mother, all which the Lords doing, and marvellous in our eyes. 14. Wherein the most admirableness of this wonder? Not so much that a Virgin should conceive and bear a son, though against the law of Nature, and rules of Philosophy, to the astonishment of the wisest, and admiration of Saints and Angels. As that 1. the most high God should be so abased. 2. Ancient of days become young. 3. Infinite God, put on that finite form of man. 4. He whom heavens cannot contain, contained in the Virgin's womb. 5. He that gives food and raiment to all, naked and destitute of all. 6. The Eternal made mortal. 7. Governor of all things, form of a servant. 8. Fountain of life, become the object of death; though so to overcome eternal death, which wisdom and love of God, let Angels admire, and men adore. 15. Why so borne of a Virgin? As a token or emblem of the purity of his nature, that took our nature on him. 16. Why yet in marriage? Chiefly to honour that estate, which in itself honourable, and instituted by God himself in Paradise, hereby more honoured, that the Saviour borne in it, though not of it, but of a more excellent root: secondly, to stop the mouth of obloquy, in regard of the evil world, and froward and malicious Jews. 17. What other observations noted, or reasons urged? Divers fitting correspondencies between the manner of our first parents fall, and this manner of the reparation thereof, and between this second and the first Adam. 18. Which are they? 1. In regard of the woman that was the cause and instrument. 2. Man that fell, and manner of the fall, and reparation thereof. 19 How of the woman? 1. As by woman, the means and procurement as instrument of the fall, so by a woman the means of the reparation came into the world. 2. She offered fruit to the first Adam, whereby we were all accursed; so this bare the fruit, the second Adam, in whom all nations blessed, and all generations call her blessed. 3. That in the state of virginity (yet marriage) occasioned the fall, so this in marriage, yet state of virginity, brought him that redeemed us, and restored all. 20. How in respect of the man? 1. As the first Adam, of earth, fell, so the second Adam from heaven, repaired the loss, restored the fall. 2. The first Adam was without mother, unless his mother earth; so the second Adam without father in the world, though both else sons of God. 3. The first Adam had woman brought forth out of his side, besides the course of nature, so the second Adam brought forth by woman, besides and beyond the ordinary law of nature: so the first Adam by the first Eve, though named mother of living, lost life from all his posterity, and got by their defections, death; this second Eve, by the second Adam, bringeth in his perfection, life to all, so truly becoming what the other in name only, Mother of the living, and of the Lord of life. 21. How in respect of the manner of fall and rising? In the fall itself, and manner of the restoring, or reparation thereof, may be observed, 1. The fall universal, the grace general, restoring to all sufficient for all, though effectual only in the Elect. 2. The fall by man, and by man came salvation. 3. The fall out of Paradise and heaven from God, restored into Paradise and heaven to God, so, This day thou shalt be with me in Paradise, spoken to the thief. 4. The fall by Satan, sour of ill; health from God, the Fountain of good. 5. The disloyalty of Adam in all parts amended and satisfied by the obedience of Christ. 22. As how? As Adam unfaithful lost all, Christ's faithful, Of those thou gavest me, I have not lost one, Saviour of all. Adam broke one Commandment, and so all; Christ fulfilled all written of him; and all righteousness. Adam's many offences of 1. disobedience to the Commandment, and in that many sins. 2. Disloyalty, hearing with patience the Devil traduce God's truth. 3. Envy of any above him, to the contempt of God, as if aspiring to the same state, and to sit in the same Chair of Dignity with him. 4. Falsheartednesse, consenting to the Devil, the enemy of God, so thinking better of him then God. 5. Treachery, taking part thereby with the Devil, God's enemy. 6. Pride to aspire above his degree, and in knowledge, if not else to be equal with God. 7. Malecontentednesse, not content with the estate and good things God had given him. 8. ingratefulness, the root of all evil, to hear the Devil's blasphemy, against God and his truth, and not offended, yea consenting, and so committing blasphemy in heart, not being thankful for so great benefits as that estate, life, and Paradise, were, and yielded, but so forgetting God, and all goodness, matter enough to lad him with the curse, and pack him out of Paradise; all which yet restored and satisfied for by the second Adam, Christ. 23. In what manner? 1. Not only by his main acts of obedience, even to the very death, in which all righteousness. 2. Loyalty to his Father, and to do his Fathers will. 3. Love and submission to him, and his will and Commandments. 4. Repulse of the Devil, and his temptations. 5. Humility, even in the greatest degree, and beyond compare. 6. Contentedness in his humility, sufferings and reproach. 7. Thankfulness, honour and praise given to his Father, for all, and in all things, in most abundant manner and measure, counterpoising Adam's fall, and all our frailty, but much more in infinite measure surmounting it; as he the second person in Trinity, and descending from heaven, performed this, who was infinite, as God, and so made infinite satisfaction, and restored by it, not only Adam, but his posterity, and in token thereof, carried the poor penitent thief on the cross, with him into Paradise. 24. Are we so then pardoned in his person & justice? Yes, as in one Adam all sinned, by one Christ are all made alive; and as the offence by one to condemnation, so much more the grace abounded to justification, and in his stripes we are healed. 25. But how is the law satisfied? Man sinned, and man must die, man offended, and the Man Christ made full and superabundant satisfaction. 26. But the soul that sinneth must die? It is true, Anima quae peccat morietur, by one Adam sin came into the world, and had dominion over all, and in that one Adam and his person we all sinned, and were deprived of grace, all since offences but branches of that radical and original transgression; so that person Christ, in his loins in the flesh, did make satisfaction for his and all our guilt, and being without sin in the sanctifying of God's Spirit, as the first fruits hallowed, was an oblation for all our sins, the branches or buds of that first sin, whose root thus cut off in Christ, the branches must needs die, unless again replanted by the hellish power of Satan, and falling from grace. 27. But is this exact and true justice? Yea, we may see it, an eye for eye, and tooth for tooth, life for life, infinite satisfaction for an infinite offence, that it may well be, not only in vigore, but rigore Juris, true and exact justice, and though some seem to remit it, à rigore Juris, wherein the soul that sinneth, (not a Damon for Pitheas) not a friend for a friend, but the soul itself that sinneth is to die, and show that in vigore juris, full satisfaction is made, and the debt paid, and we all cleared; yet if we consider that one person that sinned, and we all in his loins, the foundation of guilt, and that one person that maketh satisfaction, and we all his members, and in him (if ever elect or saved) we may so exact justice truly to the uttermost mite, and superabundant satisfaction made both in rigore as well as vigore juris, and praise and admire with all Saints and Angels, the wisdom, goodness, and mercy of God. 28. Why is the humanity and genealogy of Christ so particularly set down and recorded? To show he is truly the Messias, and promised seed, according to the Scriptures, viz. of the seed of Abraham, of the Tribe of Juda, and house or lineage of David. 29. How appeareth it? Plainly in the Scriptures, and his genealogy recorded by the Evangelists Matthew and Luke. 30. But do not these genealogies differ? They may, yet both true according to divers direct lines, as we see in the lines of Nathan and Solomon, as after five, or ten, or many descents, the children intermarrying, several direct lines came from the same party to the same on both sides. 31. But divers fathers are named there of Joseph? Yet both right, the one the natural father, the other the legal father, whose the issue accounted when the younger brother was to take the elder brother's wife, to raise up seed to his brother. 32. But the Genealogy is of Joseph, not Mary, whose Son Christ was in the flesh? But he took a wife of his own Tribe, and family, according to the Law; and the Evangelists and Angel, Luke 3. show, and call him as her son the son of David, 33. Yet was not Mary said of the Tribe of Levi? These two Tribes of Juda and Levi were so nearly linked, as placed at Jerusalem, and about the offices of the Temple, and so many Intermarriages, so the more occasioned, had passed, that it was sure enough, and not hard to show their descent, from either Tribe. 34. How can you show that? By all histories of the times, and Scripture, where it is apparent, the Kingly family of Juda, and Priestly of Levi much intermixed, and so the very government was with the priest, not only in regard of their high and sacred office, but of their blood, by many Intermarrriages intermingled, and lines there, of Nathan and Solomon, compared with the history of the governor's, do show. 35. Why then was Christ especially named of the lineage of David? As the Kingly line, fitting the Son of the King of Kings, and in regard of the promise and prophecies. 36. He is then also acknowledged of Levi? And not unfitly, as he was to offer that eternal sacrifice, and is a Priest for ever, after the order of Melchisedec, who was also both King of Salem, and Priest of the most high God. 37. How were his Disciples called his brethren? The phrase and custom of the Jews was so, to call the near kinsmen or acquaintance, and he also calleth them so in his love, saying, go tell my brethren; and some of them were his nearest kinsmen, according to the flesh, and so Abram said to Lot his kinsman, we are brethren. 38. How or which Disciples were his nearest kinsmen? Anna the wife of joachim (the Father and Mother of the Virgin Mary, both of the Tribe of juda, according to Damascene, she of the Tribe of Levi, according to Epiphanius, and both by divers lines truly said) had by two other husbands, two other Maries, by Cleophas, Mary wife of Alephus, mother of james Alpheides, and Simon Cananaeus, by Salome: the other Marry, wife of Zebedeus, mother of james, and more especially, called the brother of the Lord; and john the Evangelist, whom the Lord, as it is said, so loved: Thus his cousin germans and called in the common phrase his brethren. 39 How was this James more especially called the brother of the Lord? Because he was so like him, as testifieth Egesippus, who lived next to the Apostles times, that those who were sent to take him, were fain to send judas before them to show which he was, and to distinguish them one from the other, and so he came, and by that token of the kiss, betrayed him. 40. What learn we hence? Many duties, especicially, As 1. Reverend admiration with all Saints, Angels, of this divine unspeakable mystery. 2. Humiliation of ourselves before God in remembrance of his admirable humility. 3. Gracious magnanimity, and lifting up our hearts to God and heaven, in remembrance of our hereby acquired in him, best and truest nobility. 4. Joyful commemoration of this his wondrous favour and mercy to our consolation. 5. Thankful expression of praise both in word and deed, life and actions, for this his admired mystery and means of our redemption. 41. What followeth in the Creed? The other parts of his humiliation in his passions and sufferings, death, burial, and descent to the grave and hell, in the following four and five Articles. SECT. 6. The second degree of Christ's humiliation, in the fourth Article. The Analysis of the fourth Article. In his passion, and the main parts thereof. His sufferings and obedience to the Law, and thereby to death for us, that by our transgressions of it had so deserved, and by whose death and performance of it, or obedience, both active and passive, we are freed, if we study and strive with our best endeavours to perform the same, whence our chiefest comfort ariseth. As by whose stripes we are healed. The many degrees and process of whose sufferings, and continual travels, labours, and contumely, that he throughout his whole life, and especially at his death, a little before it, for our sakes endured and underwent, are here in order described, as also the most bitter potion, or cup of his Father's wrath, his bloody passions, with all those remarkable ciroumstanstances, agony, betraying unjust judgement, crowning with thorns, buffetting, reviling, and lastly crucified that night, shameful and ignom nious death, wherein how much more excellent his soul, so much more sensible of misery and exquisite his torments of both soul and body though death, by his death destroyed, and by his burial our graves as it were opened, and our rest or sleep there? sanctified, and so we learn to sorrow for sin, that caused such his hitter sorrow and sufferings, yet comforted in his death, that destroyed death, and opened to us the gate of glory. 1. What is the fourth Article? He suffered under P. Pilate, was crucified, dead and buried. 2. What is hereby expressed? The manner of his many sufferings he suffered in his life at his death. His humiliation to death, burial, under Ponce Pilate dead and buried. 3. What is therein briefly then to be observed? The second degree of his humiliation, and therein two things especially. 1. Intimated, his perfect obedience to the whole Law, in undertaking the performance, and curse for us. 2. Literally laid down, his sufferings. 4. What obedience? Perfect and absolute obedience, which all aught to perform, hoc fac & vives, or else cursed every one that continueth not in all these Laws, to do them. 5. How is this part of his humiliation for us? In that he not only descended from heaven, and was incarnate for us, conceived and borne, and so fitted in the form of a servant, to perform these things for us, but was also actually obedient to the Law, performing it, and all righteousness, whereby man fulfilled the Law, and which is more, suffered the penalty due for our delinquencies, and by it was made sin for us, that we might be the righteousness of God in him. 6. How did he fulfil the Law? In performing what was required and written, both in the Law and the Prophets. Math. 5. 17. 7. How in the Law? 1. All the whole Ceremonial Law concerned either the service and honour of God: the types of him and his sacrifice, Math. 15. 17. us to perform, and so himself, as Luke 2. 21. circumcised and offering gifts, Lepers, as every one of us, Luke 1. 2. etc. Math. 26. 2. Moral Law, in most exquisite love to God, and his neighbour, all mankind, his brethren, for whom he laid down his life, and what greater love? 3. Judicial, did wrong no man, nay even required not his own, but gave to Caesar what was Caesar's, and to God the things, etc. and over and above, himself for others good. 8. How in the Prophets? What ever was written by them, in exposition of these Laws, or of him, and signified in types, to be performed by him, so he performed all righteousness, Math. 3. 9 Were we bound to the performance? Yes, of the whole Moral Law, and so much of the residue, as were branches thereof, seen in the other, and pertaining to the service of God, or justice to our neighbour. 10. But are we now freed? From the curse and servility thereof, not from the duties and performance; for we are freed from the curse or bondage, and fear, to be in love, with joy, a people studious of good works. 11. But hath not Christ performed it for us? Yes, if we strive to show ourselves obedient and willing to do all righteousness, and so it is, Rom. 8. 4 he hath fulfilled the Law for us, but with this limitation, if we walk not after the flesh, but the spirit; that is, who are willing to be righteous, and keep the Law, though not for our weakness able. 12. How of them that strive not to keep it? He hath done nothing for them, for they walk not after the Spirit; so if they be sons of belial, without grace, not seeking to walk godly, or securely thinking, or presuming, Christ hath done all for them, and therefore they seek to do nothing to their cost, they will find Christ hath nothing for such graceless and secure ones, but hath done these things only for his faithful ones. 13. The doctrine then of faith destroyeth not good works? No, but confirmeth the godly to go on more cheerfully in good works, since there is is a reward for such godly; and though the worthiness of them and acceptableness be of the power of faith, and in Christ; yet as God is thereby more glorified, so by them a more abundant reward, when the ungodly, or they that want them shall find none, or only the miserable reward of iniquity. 14. We are then bound to do them? Yes, but to look for the perfection and sweetening of them to our souls, and assurance from him, that they are made worthy and acceptable by faith, and his most preceious blood. 15. What comfort herein? That there is help laid on one that is mighty and able to perform, and so if we be willing, though not able to perform all righteousness, he hath done it for us, yea, and borne all our transgressions. 16. How is that? In that second part of fulfilling the Law, his sufferings for sin, and bearing the punishment both in body and soul, due to all our offences. 17. What were his sufferings? Of two sorts, 1. Generally all those miseries in the flesh sustained for our sakes, even in his infancy, childhood, and before his manifestation to Israel. 2. Especially those grievous ones suffered, 1. after his manifestation, 2. immediately before and at his death. 18. Which of the former sort? 1. In his infancy the common miseries in his infancy (which as the rest) considered in regard of his excellency of person, so much more eminently perspicuous. 2. Persecution raised by Herod, so soon as born, in pretence of worship, seeking his blood, and slaying so many infants, not sparing his own child, that it was said and verified, better be Herod's hog then his child. 3. Flight from his massacre, even in his swaddling clouts, fain to take sanctuary in Egypt, such his exile into Egypt and in his return, fain to take Galilee, for a poor refuge, for fear of further danger, and so consequently suffering many things to his greatest derogation, in the process of his age, both by the Devil, and his agents and instruments, wicked men. 19 What else especially? 1. His want and poverty in a high measure. 2. Fasting and temptation in the Wilderness. 3. Labours in preaching, and teaching ungrateful ones, as well as the 4. Counsels and practices against his Doctrine and person. 5. Violence offered even publicly, often before that his final apprehension, and time of his suffering and death. 20. How his want and poverty? 1. Seen at his birth, his parents so poor, had no room in the Inn, so born in a cave near it, where the poor lodged, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Manger or Stall, (so antiquity delivereth) the place shown, divers writers in primitive times recording it, in great want and poverty. 2. In his education, far from pomp or plenty, in the estate of his humble and poor parents at Nazareth. 3. Afterwards with his Disciples, poor Fishers, to the rich and proud pharisees, and John's Disciples, as he professeth, that the Foxes have holes, and Birds nests, but the Son of Man hath not where to lay his head. 21. How in his fastings and temptations? As his use was in great abstinency, so else in the Wilderness, when led out thither by the spirit to be tempted, and so fasted forty days; and in that extremity, endured both bitterness of want, and assaults of Satan, in the discomfortablenesse of hunger and thirst, and want of company, in the vastity and solitude of the Wilderness, so on all sides encompassed with misery, if possibly to have been by sorrow or subtlety overcome, but the end, he the vanquisher, and at last Angels to his blessed comfort, after hellish and grievous temptations, came and ministered unto him. 22. How in his labours and pains? Continually going about, doing good, as his very enemies confessed, frequent and fervent in prayer and preaching, visiting and healing the sick, the blind and lame, cleansing the Lepers, raising the dead, disputing, reproving, and confuting the gainsayings of the stubborn pharisees, Saducees, and Scorners, whipping the profane persons out of the Temple, and though instructing the weak powerfully, overthrowing the insolent impostors, and deniers, or despisers of the truth. 23. How by practices and counsels against him and his Doctrine? By his suffering and bearing the vile and standerous speeches of those that called him glutton, and drunkard, friend of Publicans and sinners, deceiver, impostor, and said he had a Devil, and cast out Devils by Belzebub: Excommunications and revile of the pharisees, Scribes, and Herodians, and all the curses they could give, when he blessed, and blessed of God. The pharisees and others, their practices, in their counsels, to entrap him in his speeches, and seek his life, at least to overthrow and disgrace his doctrine. 24. In what manner? Their Disciples, and Herodians, cunningly ask him questions, if lawful to pay tribute to Caesar, that if he affirm it, the people might hate or stone him; if deny it, the Roman Governors might take his life: other questions of the Law, and the like, with malicious intent to hurt and entangle him: and other while condemning him as an Heretic, sending officers to apprehend him, that were overcome by his Doctrine; and excommunicating those that followed him, and pronouncing them accursed, etc. 25. What open violence? 1. So much, that though the Rulers were moved, divers with his works, and did esteem and honour him, they durst not profess it, for fear of others of the Jews and pharisees, and Herodians, joh. 9 22. they took up stones to kill him, joh. 7. 19 and 8. 59 2. They led him to the side of a hill, to throw him down headlong, but he passing through the midst, escaped, Luke 4. 29. his time was not yet come, determined of the Father, and more, and greater torments and sufferings were by him to be sustained. 26. Which were those? Those grievous ones near his passion, when apprehending the heavy wrath of God, due to sin, and the heavy burden that lay on all mankind, as it were wrestling with him, 1. Not only prayer, Father if it be possible, etc. and thrice iteration of it in bitter heavineste of spirit. 2. And wresting from him; but even in deadly anguish, of that fearful Agony, in body and soul, and sweat of drops of blood. And lastly, his life in that terrible and fearful manner, by crucifying, being made a sacrifice for sin, when his body torn, and his soul tormented under his father's displeasure, he cried Eli, Eli, etc. that he was a man indeed of sorrow, when he so bare our infirmities, Esay 53. for what sorrow was ever like his, jer. Lament. 27. What considerable in his crucifying? The unjust execution, and manner of it, the means of it, Gods determinate counsel, for our good: the malice of the Jews: consequently his death and burtall. How the unjust execution and manner of it? 1. As it was before, Pilate, a Roman and Heathen and by himself confessed, unjust Judge, as 2. Who acknowledging him guiltless, and acquitted him indeed, and justice, yet at the Jews importunity, for respect of persons, and partial favour, condemned him. 3. By the malice of the Jews procured. 28. What means here seen? 1. Seen to men, the unjust Judge, his partiality: malice of the Jews, their malicious accusations, and false witness, when all fail: prayers and threats, if thou let him escape thou art not Caesar's friend. 2. Seen to God, man's redemption hereby redeemed: his determinate counsel, this means to be thus made, this sacrifice offered, and Christ thus to suffer for many, Drink this cup, etc. 29. This was the greatest of his sufferings? Yes, for thus he suffered under Pontius Pilate, and was crucified: wherein 1. His crowning with thorns, 2. reviling, mocking, and spitting on, 3. buffetting, etc. 4. false accusers, and accusations, 5. Purple robes, in scorn, seem but sparks to the ensuing flame. 30. Wherein shown? When both in body and soul, tormented, pierced thorough with sorrows, and pressed to death, temporal, and his soul even feeling the misery of the eternal. 31. How mean you that? In his body, 1. Carrying the Cross till he fainted under it. 2. Nailed to the Cross, the most iguominious death. 3. Veins and limbs rend, with cruel torments of all parts. 4. Pains of death, body and soul parting. 5. To comfort him, gall and vinegar to drink, in increase of sorrow and scorn. 6. Lastly, side pierced, and heart blood let out, as hands and feet, before pierced and wounded. In his soul, 1. Suffering with his body the separation from the body, torments of ignominy and shame, but much more the 2. Separation from God, and heaven, by guilt of our offences, by the anger of God against fin, pressing him on all parts, that he cried out, Eli, Eli, etc. Did God forsake him? No, but the heaviness of the wrath and curse, pressing on him so sore, in the grievousness of the anguish, made him insensible of the comfort, so though the divinity never parted from him, yet in the parting of body and soul, and grievous torments, he felt not the comfort, though by the assistance of it he was more than conqueror. 32. But how could he in that excellency of soul feel such torment, or not feel the comfort? By how much more excellent in soul and spirit, by so much more sensible of the wrath of the offended Majesty of God, as all best souls best know, and feel it; when the unwise doth not consider, and the fool doth not understand it; but his as the most excellent, so most pressed with it, especially considering the weight of the sins of the whole world, infinite in weight, number, and measure, as against the Infinite Majesty, under which his soul now groaning, made a sacrifice for sin, as most excellent, most tightly felt the sorrows of death, even beyond all the Martyrs, and sufferings in the whole world, and so might well be robbed of comfort, when plunged into that gulf of misery, when yet by that deep anguish, and dignity of his person, with assistance of the Deity, that never left him, he conquered and broke open the gates and power of sin, death, and hell. 33. What were the consequents? His death and burial, wherein by his death he destroyed death, and by his burial he fulfilled the curse to the utmost mite, to die and return to earth; yet thereby sanctifying both death, and the grave, to a gate of life, and way towards glory. 34. How did his death destroy death? By fulfilling the Law, and punishment, not only to the full, but beyond all debt, by the dignity of his person, and so death having seized on him, that knew no sin, had exceeded his commission, and the law given, that the soul that sinneth shall die; and by this means lost both his sting, the power of the Law now satisfied, for them that are in Christ, and his authority, having beyond his authority swallowed him that knew no sin, and must render him again, and with him many others, in respect of whom death itself was now swallowed up into victory. 35. What memorable occurrents at his death? 1. The Sun darkened, to show Light of Truth eclipsed, and Son of God that suffered, as Dionysius Areopagita, then in Athens, perceiving it, is reported to say, Aut Dens naturae patitur, aut mundi machina dissoloetur. 2. Veile of the Temple rend, as a token of opening a way for the Gentiles, to come to the Church and Temple of God. 3. Graves opened, as a token of death destroyed by the power of his death. 4. Dead bodies of Saints arose, and appeared to many in the holy City, as an emblem or testimony of the resurrection in his power begun, in so much that the Centurion, and they that stood by, confessed, Verily, this was the Son of God. 36. Why is his burial also remembered? To show prophecies in all points fulfilled, he made his grave with the rich, so an honourable man, joseph of Arimathea, having begged his body, laid it in a new Sepulchre, in the garden, and not only a Consummatum est afore his death, but in and after his death, of all things: and more fully to express the mystery, as to die with Christ to sin, so to be buried with him in baptism, that we may rise and live with him in glory. 37 What then learn we hence? Many and excellent duties. As 1. sorrow for sin, that caused our Saviour's so great sufferings, especially he being our dearest Friend, or Spouse. Lord, and Saviour. The Son of God. 2. A holy comfort in him, that death and danger is passed, and overcome, if we be but truly his, and in him, for than he hath fulfilled the Law for us, and freed us both from curse and punishment. 3. Constant patience in all tribulations, both because our blessed Saviour endured greater, and that thereby we are freed from eternal death and anguish, which as but gentle corrections, may be esteemed; for what should the condemned person, if life be again granted, and full pardon given, care to endure a small stroke, a moment's grief else? and such is our case. 4. Mortification of our earthly members, so to die with Christ, that we may live with him: for else 1. we do but as much as in us lies, crucify again the Lord of life, and worse than the Jews: 2. we have no part in him: we do not deny ourselves, but him, and shake hands with sin, the world and the devil, in contempt of him. 5. Joy in any sufferings, especially for the truth, thereby more confirmed his, as honoured to be worthy to suffer for him that suffered so great things for us. 6. Thereby boldness and resolution in any combat, or terror of conscience, since the greatest enemies of all are conquered by his death, and death itself destroyed. 7. Courage, even in the agony and pangs of death, since death is conquered, the sting taken away, the power abated, and Law satisfied, yet death and the grave sanctified for a gate to life, and way to glory, sweetened by his taking it on him, and in that he went before us that way to glory. 38. What followeth? The fifth Article, or as some make it, a part of the others only, He descended into hell, the lowest and last step of the humiliation of Christ. SECT. 7. The 5. Article, He descended into Hell. The exposition of the 5. Article of Christ's descent into hell, and divers interpretations of the same, and acceptations of the words, both figuratively and literally, by several authors, and expositions thereof, insisted on, and how far forth severally, according to the analogy of which only confidence, faith to be allowed of, and approved, whereof the exposition containing the bitter torments and even pains suffered in his soul, as the second also his descent, to manifest his glory preferred: but the third of Lymbus, and 4, 5, and 6. as improper, or less pertinent, rejected, but the true and Catholic sense, and meaning of this Article explained, and demonstrated which how it was in some Creeds omitted, and divers objections against the truth of it shown, answered, and refused, as more captious than solid, which sort some taken out of Luk. 23. 4. and that saying of our Saviour to the thief, that this day thou shalt be with me in Paradise, and thirdly from his consummatum est, then also on the Cross uttered. As fourthly from the want of it in some Creeds, and by negative divinity, for that not expressly mentioned in the Evangelists, though on the contrary firmly proved by them, and from divers other places confirmed, and so as generally in the Church in all times, and by all persons and Orthodox Writers, remembered and taught, received and believed, and lastly some of their arguments retorted on themselves: and other scisenatiques and Heretics, or misbelievers, but shown, more strengthening and confirming our present assertion, with the use to be made of the same. 1. What is the last degree of Christ's humiliation? His descent into Hell, expressed in these words, He descended into Hell; which some annex to the former, as included in them; others to the following words, as a preparation to the consideration of his resurrection from the dead; some repute it a distinct Article. 2. How is it then interpreted? After divers manners, and so consequently as diversely understood, so variously referred. 3. Whence grows this difference? From the divers significations and interpretations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Hebrew, and more Eastern Churches, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Church. 4. What is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth either the Grave or Hell, and so divers times either way accepted and used. 5. What is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? By it also signified the Grave and Hell, and no less the estate of the departed, indifferently whether good or bad, to joy or torment. 6. How many several interpretations are there then? Six, at the least deduced from this ground, or difference. 7. Which are they? The first figuratively understood, for the torments of soul, and in his soul suffered, at, in, and before his death, the heavy anger of God against our sins, which caused his agony and bloody sweat, and crying out, Eli, Eli, etc. even as it were the pains of hell, being depraved of that solace which he was wont to find in God; as learned Doctor Field speaks, l. 5. de Eccles. c. 18. 8. Which the second? Literally understood of the place of the damned, whither he is said to descend, not to suffer any torments, (for consummatum est was said before, and the work finished of redemption, and he assured the penitent thief, This day thou shalt be with me in Paradise,) but to triumph over the Devil, and Hell, conquered, and for manifestation of his glory there, and to the disobedient spirits, to their greater torments and confusion, 1 Pet. 3. 19 9 Which the third? Understood the lower parts, or some places near hell, but not the hell of the damned, where the Patriarches or Saints before were supposed to abide, not having full sight and fruition of God. 10. Which the fourth? Literally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understanding the grave, to which his body descended. 11. Which is the fifth? Figuratively thereby understood, in the phrase of the Greek, the estate of the dead. 12. Which the sixth? Figuratively also, to signify his stay in that state, or the grave, three days, as it were the duration or permanency thereof. 13. Which is the most approved interpretation? The first and second, as most consonant to the analogy of faith, and expressed, or allowed in the doctrine of our Church; the others either exploded, or impertinent. 14. How the first approved? For that it is most assuredly true that our Saviour felt most extreme torments in his soul, that even the pains of hell, after a sort, got hold upon him, as the Psalmist and Prophet David speaketh, when he sweat drops of blood, and that there needed an Angel from heaven to comfort him, as Luc. 22. 34. and after cried, Eli, Eli, etc. by the dismal apprehension of the heavy wrath of God, and sorrows endless, due to us, and lying so heavy on his soul; which may further be illustrated, and proved by these reasons following. 15. Which be they? That such and so great sorrows did seize on his soul appeareth in that, 1. That with only consideration of them, he was so troubled, that he confessed, My soul is heavy even unto the death, and prayed those three times, with that fervency, Father if it be possible, etc. Mat. 26. 28. etc. 2. His apprehension of the sorrows, caused these drops, bloody sweat, and agony, and so terrible grief and trouble of soul, that needed the Angel from heaven, Luke 22. 42. etc. 3. The fear of death, so terrible, was so apprehended, that it wrested those prayers, and supplications from him, with strong cry and tears, to him that was able to save from death, whereby he was heard in that he feared, Heb. 5. 7. which shows the greatness of the trouble of his soul. 4. So wonderful was that fear he was surprised withal when he suffered, that he cried, Eli, Eli, etc. and a second time, and gave up the ghost, that offering for sin. 5. As he was more powerful than all the Martyrs, so he suffered more than all, if all were put together, from righteous Abel to this day. 6. His soul being an offering for sin, and souls having sinned, and all the faithful in him, and their sins in his soul, to be expiated, and everlasting death due, heavy indeed, and grievous pains, must needs take hold on him, by which we delivered in his power, though with extreme pains and sufferings. 16. But what is the end thereof? That howsoever insupportable by men and Angels, or unutterable, yet thereby perfectly redeemed both body and soul, by passions both of body and soul in the power of his divinity, that never left him, not even in that agony, passion and death, when he seemed to be overcome, whereby yet he became conqueror. 17. This interpretation then of his descent into hell, is approved of? Yes, though perabolically interpreting it, yet as agreeable to Scriptures, and the analogy of faith. 18. How the second interpretation? Literally true also, as consorting with the plain text of Scripture, words of the Creed, and testimony of Fathers, and expounded by our Church, so in regard of his triumph over hell, and Satan, and manifestation of his glory there, and to them, to their greater terror, torments, and confusion, as Saint Peter seemeth to intimate, saying, in the spirit, he went and preached to the spirits in prison, which were disobedient in the days of Noah, 1 Pet. 3. 19 19 How of the third? Exploded by our Church and holy Scriptures, as that acknowledge no third place, or state of souls departed, but Heaven or Paradise, the place of joy, and hell the state of the damned. 20. How the fourth? As less pertinent, or proper, since thereby is only signified, what was before expressed, by he was buried, and so a tautology of burial, as to say, He was buried, and descended to the grave, in effect, but he was buried, and he was buried. 21. How the fifth? A like impertinent interpretation, and inferring A tautology of death before expressed, in that he was dead; for what difference between he was dead, and descended into the state of the dead. 22. How the sixth? Little other than the former, for being in that state, it importeth some stay, and how long that was, is declared in the words following, The third day he rose again from the dead. 23. What then catholicly understood by his descent? Either the grievous torments that he suffered in his righteous soul, beyond compare, or that he descended or stooped so low in his humility, and exinanition of himself, to manifest his love extended to mankind, and glory now asserted, and assumed to the very gates, and into the dungeon of hell, to the souls and spirits there desolate, and deserted of the grace of God, or out of his gracious presence, there plunged in unspeakable grief and torments, by their wretched and wicked fall from God, or prevarication against God, and his Christ; which though never so great joy, to Saints, Angels, and souls of the Just, only served to them to increase their torments; and so after his victory on the Cross over sin and death, this representing a triumph over hell, and all that wicked rabble, or all that is accounted evil, and that hold of sin and hell, or the Prince of hell, the Devil. 24. But as is said in the story of Dives, there is a great space set, that none can go from heaven to hell, or return thence to heaven, Luke 16. It is true of any other, but the Son of God, he only excepted, and yet they also there, saw and spoke to one another, but indeed there is so great a gulf between them, and their estates, of despair, and other ugly hellish terror, and grief, they can never come one at the other, or to the joy and comfort, or other estate one of the other, such endless distance is there between their several habitations, and conditions, the one enjoying eternal bliss, by the other quite forfeited, and utterly desperate of all remedy, and within himself, as well as before God, judged and condemned; or this one having unrecoverably lost all grace, and time of grace, but the other made so good use of it (and by grace, and in the day of grace, momentae unde pendit eternitas, improved both) that eternally and invincibly impossible to be cast out, and possessed of glory, which is the joy of the elect, sum of all bliss, and so the one, of all things receiving joy and comfort, as delighted in, and pleased with the will of God, the other in all things tormented, that if in heaven (as Satan came before God, and among the children of God, Job 1.) yet no comfort in, or joy from the glory of that place, but rather grief and torment, to be, or be accounted no more worthy of it, having forfeited it, and the price of it, the time, graces, and what else once granted them, for the gain, and obtaining that pearl, or treasure, and the very joy of the Saints, a corrasive to them, so this such a gulf they can never pass, and though see and speak, can never come one at the other; yet as these might see and speak, as it were at interview one to another, and God is every where, much more may Christ who is God, how he please, descend to show his victorious conquest, and triumph there, and so truly divers ways to be understood, he descended into hell. 25. But this phrase was left out in some Creeds? It is true, so it was in the Symbol of the Church of Rome, and divers of the Eastern parts, as appear by the Smyrnian, Sardian, Toletan, Ephesine, Constantinopolitan, Chalcedon Counsels, and other ancient confessions, but in some of them, as the Roman, since added, is, and may be well thus interpreted, Whether Literally, for his descent in triumph, and manifestation of his glory. Figuratively, and parabolically, for the pains of hell, sustained in soul at, and before his passion, under the heavy wrath of God, and curse due to us in body and soul, Ruf. in Exposit. symb. & Jerom. Epist. 41. part. 1. 26. But there are many and main objections used against this his descent into hell? Many, but not so main, or indeed of any consequence, to evince what they would, or subject so plain an Article of the faith, so universally received, and so fully confirmed by holy Scripture. 27. They may be easily solved then? They are, and more pregnant places, and proofs by far, produced to the contrary, and in confirmation of the truth of the position, evidently showing them, but in a manner fallacies, or captious, and sophistical argumentations. 28. But many have infisted on them? Yes, and no point of doctrine almost, never so sound, but hath had many impugners, no conceit so foolish but hath had many maintainers and upholders. 29. It may be profitable to hear them? Yes related, and resolved, since not once, but so often stirred and agitated, by uncircumspect and simple persons, that have erred by them, so to receive and have more full solution, and to insist more firmly in the truth, clear foundation, and though else it might seem Camarinam movere, to stir up the stink of some old heresy, yet in this respect needful to satisfy and recall the erring judgements of any miss by partiality, or misinterpretation against the current and generally received doctrine of the Church and holy Scripture, and such only left to err, that are either 1. Lazy, and will not seek to know the truth, and full satisfaction. 2. Wilful, and bend to follow any by-way, whatever evident proof and reason, able to satisfy any judicious, evince the contrary, of which overweening and wilful spirits, every age affording too much plenty, and ours superabounding, to the sowing and planting, or replanting of many an ancient and later heresy. 30. May we hear some of the principal objections then? It is objected out of that, Luke 23. 4. etc. Father into thy hands I commend my spirit, that therefore he was not in hell; but as a bare conceit scarce worth an answer, as falling of itself; for as by God's hand, his power and protection meant, what place is free, or out of the hand of God? the Psalmist teacheth us, as Psal. 139. 8. If I ascend to heaven, thou art there; if I go down to hell, thou art there also; if I take the wings of the morning, and fly to the uttermost parts of the earth, there also shall thy right hand hold me: So our blessed Saviour in the words of the same Psalmist, commendeth his Spirit into his Father's hand, or protection, which he was also assured of, whether in Heaven, and Paradise, and hell. 31. How secondly? It is objected out of that saying, This day thou shalt be with me in Paradise, spoken to the thief on the Cross, that therefore he was not in hell: But the answer most plain, both that of Saint Augustine, that he filleth all places, Heaven, Paradise, and hell, and no place free from his presence, as before, and so, as he was God, with him in Paradise, or Heaven, in regard of his divinity, as in his Epistle, 57 ad Dardanum. Secondly, his Soul and Spirit might both ascend into Paradise, as was convenient, and the same day to hell also, for the manifestation of his glory, or descending first, and ascending after, Ephes. 4. 9 as we see the excellent quick motions of the mind, and soul, and thought, from one side of the earth, and one end of heaven to another in a moment, such the quick motions of souls and Angels, hindered by no earthly, or corporeal and bodily impediments: thus doubly answered, in regard both of the divinity and humanity of our Saviour. 32. How else thirdly? Thirdly, objected from that saying of our Saviour on the Cross, Consummatum est, it is finished, ergo, not in hell, and answered most true, not to suffer any pains, or farther there to perfect the mystery and merit of our redemption, which was fully perfected on the Cross, whose passions there of infinite value, as before expressed; and this argument were good against Flaccus Illyricus, and such as supposed he went to suffer, not against us, or that interpretation that showeth his descent, only for manifestation of his glory, or the like respects. 33. How else opposed? Fourthly, this particle (say they) is wanting in divers the ancient Creeds or Symbols of the faith, ergo, etc. answered: so is communion of Saints, yet a most Catholic Article, and no argument to say it is left out, or not related; therefore it is not so, all truths that are not reported were no truth; but it is as the former both by Scripture and authority, proved and approved; and besides in many, or most of the Symbols, and Father's expositions of them: As 1. In Athanasius Creed, joined to Cyprians works. 2. Ruffinus Exposition of it, and citing the Psal. 16. 10. 3. chrysostom his Creed and Exposition of it. 4. Saint Augustine his Creed and Exposition, where comparison and sign of Jonah explained. 5. Ignatius the like. 6. Ireneus, though not in his Creed, in his other writings: So all the current of the Fathers, besides the Counsels recited before. 34. What else opposed? Fifthly, the Evangelists (say they) have no story of it, ergo; the same in effect with the former, if good, what heresy in some part, or other not so established, as the Sadduces, or any might build on such foundation, as Moses makes no mention of creation of Angels, ergo, there are none, but this reasoning is exploded by all judicious, as without reason; and the contrary yet here is plainly evinced by holy Scriptures, in as many or more places and more pregnant far, then produced against us, 35. Which are those? Psal. 16. 10. the Psalmists prophesy expounded by Peter in the 2. Acts 27. whereas it were both parts, body and soul there mentioned, soul in hell, flesh in hope, raised by the soul, in power of the Godhead, so the Holy One never to be left to see corruption: what more plain, even by text of holy writ, and Scriptures self expounding holy Scriptures, the Apostle, the Prophet's words and meaning, what David Prophencè, Peter Didacticè, and to the point, as Elencticè of the contrary opinions; where the resurrection showed how, the soul from hell, the flesh or body from the grave, where it did rest in blessed hope, and raised thence within three days, and never saw corruption, and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the grave in other places, as well as hell, it is confessed both. But Saint Peter makes it plain how it is to be understood here, and though we need no further proof, this one and so clear and plain, yet we may see more for further declaration or illustration. 36. How else proved? 2. Ephes. 4. 9 in that he ascended, what is but that he descended first to the lower parts of the earth, and what is by it to be understood but hell for the grave, not in the lower parts, but near the superficios of the earth, and the body cannot be said to descend, but to be laid there, only the soul active and able to descend or ascend, and the body in the power of the soul, when it was united again, as in the resurrection out of the grave, and after in that higher exaltation and ascension. 37. Be there any further proofs? Yes divers, as thirdly, Rom. 10. 6. Say not in thine heart, who shall ascend to heaven, or who shall descend or go down to the deep, the Abyss, to bring Christ from the dead, or hell, not grave, for that is not Abyss, or without bottom, being as before shown, but near the superficies of the earth, or what so fit to be opposed as is there to heaven, but hell, as the meaning is plain, no fitter understanding of it, and the devils themselves Luke 8. 31. so take it, and hell by them expressed, in that word the deep, or abyss, desiring Christ not to be put out thence into the abyss. 38. How else proved? 4. By that of our Saviour, as Jonah was three days and three nights in the Whale's belly, so the Son of man three days in the heart of the earth, but the grave, near the superficies, ut ante declaratum, and the gulf of hell so fitly compared, alluding to that of Jonah, his confession, he was in the belly of hell, in the seas, and at the bottom of the mountains, and by this expressed what farthest from heaven, and what farther removed than hell. 39 Is it any farther demonstrated? 5. Yes, and most plainly and evidently again by Peter, 1. Epist. 3. 18. where that his saying of Christ, who mortified in the flesh, but quickened in the spirit, by it went and preached to the spirits in prison, that were sometimes disobedient, when the long suffering of God waited for them in the days of Noah, etc. So plainly applied, such his descent into hell, to manifest his power and his glory, and convince their disobedience, both in Noah's time, and all like disobedience, and neglect of God's forbearance, and long suffering, that nothing more clear, or any other, or more fit, and plain understanding thereof can be, and thus most clearly evinced. 40. Is not this passage otherwise interpreted? Though Saint Augustine, and others following him, interpret it of the disobedient men, in the days of Noah, preached unto by Christ, in his Spirit, so directing Noah; yet this interpretation of Damascenes and ours is the more literal, and agreeing with this Article, and as agreeable also with the Analogy of faith: And where are divers senses all agreeable with the Analogy of faith, (the Spirit of God well knowing all that ever could be thence deduced, and so as good intending the same) it may be lawful for us to use either, and especially this, as more literal, and with fewest or no figures in it; there being in that other of Saint Augustine's divers farther fetched locutions or figures, as of the prison, and spirits disobedient, for men, and Christ's Spirit for his whole self, or the deity taken, and his preaching for that by his Prophets and holy men, as Noah: whiles this of ours is more directly to the letter of the Creed, but granting that were the more literal (though it be not) or prime intention, yet a liberty may be used, to the Church's edification, in such a case, and the sense well admitted, the Article being so plain also for it, and agreeing fully with it, though else we need not desire this neither, it being without it, so fully by the former proofs demonstrated. 41. Yet if said, to what end did he descend, or what needed his descent, how is it to be answered? Though curious questions, and such as this, seeking into God's secret determinations, need no answer, but reproof, it being our duties to rest in Gods revealed will, without presumptuous seeking into his secret counsels, as many graceless ones use to do to their own perdition, such curious devisers, thereby giving evidence of want of grace, by their immodest seeking, and presumption; yet because this being used for an argument to overthrow all, is well and sufficiently with warrant, as before of holy Scripture, for confirmation of this truth, and retorted to the overthrow of the opposers error, it may have a full and plenary answer and solution. 42. How show you this? As indeed if no end why, or no need of it, they conclude no descent; so whereas to good end, and great good occasions, then great and good need of such descent to hell, and consequently, that he descended. The reasons why many alleged by many, principally these: 1. As some say, to bind the devil, and power of darkness; but if nescio, or non plene intelligo, be set here, it matters not. 2. To fetch souls thence, dixere patres, but non audeo dicere. 3. To suffer, as Flaccus Illyricus, indignam Christo, whose consummatum est, had abundantly on the cross, finished all satisfactory sufferings, and overcome the bitterness of them. 4. To triumph, or in triumph, even when at lowest, to manifest his glory, and power there, by holy men is believed. 5. To convince the disobedient in the days of Noah, as Saint Peter shows, ante, or any the like since, condemned by their own conscience, and convicted by testimony of his presence, such his preaching there to be understood. 6. To convince the gainsayers, and to condemn the unfaithful then alive, denying herein the mighty power of God, and his word of truth, able to do all things, especially what promised, as in the sign of the Prophet jonah; they look for signs, but no sign shall be given, but that of the, etc. So here spoken, as it were, Come ye despisers and wonder, etc. 7. Comfort of faithful, and assurance of salvation, in the very Son of God, to whom heaven open and grave sanctified, hell vanquished, with all her power of sin and death; so no power against them with whom Christ is, si Deus nobiscum, quis contra nos, and he is Emanuel, God with us, 43. Are those the reasons then? They are, and thus is our assurance sealed, he went to the dead, yet alive, to the damned, yet blessed, to hell, yet reigneth in heaven, since impossible that he should be holden of either grave or hell. for the Grave opened and sanctified. Death swallowed in victory. Pains thereof loosed. Hell itself vanquished, the power thereof subdued, and triumphed over, and he that sanctified the grave, by his presence, opened hell by his power, which he vanquished in the gates, or strength of it, thought else impregnable, and made it the gate and way of life by his resurrection, opened and entered heaven by his ascension. 44. What to be learned hence? Our duty of religious care and thankfulness, that in the meditation and remembrance 1. Of his extreme passions and torments in soul suffered for us: 1. It may be an Antidote against sin, that caused such sufferings, and so sore displeased God. 2. A motive to hearty sorrow and repentance for sin committed, so great anger and punishment. 2. His descent may make us by contemplation of his great humiliation for us, to humble ourselves, that coming even to the gates of hell often, by our deep humiliation, repentance and sorrow, out of those deeps, calling unto the Lord, he may hear us, from his holy heaven; and by the merit, and in the virtue of Christ's descent, save us from the eternal prison. 45. What followeth? The fifth Article, or that part of it that concerneth the exaltation of our Saviour, and first degree thereof, his resurrection, in these words, The third day he rose again from the dead. SECT. 8. The exaltation of Christ in the five, six, and seventh Articles. A farther Analysis of the five, six, and seventh Articles, of the Creed, and first of the resurrection, and time and types thereof, as well as prophecies, and other observations concerning the same, wherein farther thè efficiency and mighty power by which it was wrought and performed, and divers Types as of Adam, Enoch, Eliah, and divers others, are shown and remembered, with some necessary lessons to be thence learned, and uses to be made of the same. The second degree of his exaltation in his ascension, wherein the order and manner of it, prophecies concerning reasons and end of it observed, together with the time, and divers apparitions of his before the time, & reasons of them, and no less divers types thereof, as Enoch, Moses, and Eliah, prefiguring the excellency of it as wherein his triumph over death was most apparently seen and shown when he gave gifts to men, even his holy Spirit and graces and the use to be made and fruit hence to us arising, the the third degree of his exaltation, in his session at God's right hand in glory with the manner or figure of that speech declared, and how it is to be understood, with the distinction of it from the former, and how great is that excellency of that his estate of glory and majesty, and what we are to learn from the same. 1. What is the exaltation of Christ? As his humiliation was his descent from his glory, and humbling himself, even to death and hell, for our sins, and to our salvation, so this exaltation is his raising himself in the power of his divinity, from death, and hell, to life and the height of glory, for our happiness and justification. 2. What herein considerable? That as by divers degrees, he humbled himself, from glory to the depth of humility, so here, by divers degrees from the lowest humility, he ascended again to the highest state of glory, and as he came from heaven to earth, so now he ascended from earth to the highest heaven. 3. In what degrees seen? In his resurrection, as in this fifth Article, the third day he rose again from the dead. In his ascension and session in glory, in the sixth Article, he ascended, etc. In his return to judgement, with power and great glory, in the seventh Article, from thence he shall come, etc. 4. What to be considered in the Resurrection? 1. The time, the third day. 2. The action, he rose again from the dead. Why the third day? In Remembrance, and regard of the Trinity, in whose power he arose. Conveniency of the time. Foretelling and Prophecy. Type of it, Jonah. 5. How conveniency of the time? Only then and no sooner, that it might appear he was truly and fully dead, he had fulfilled the law and curse. 2. Later, lest his Disciples faith might fail, or comfort too long be deprived, and their hope to be turned into despair. 6. How the Prophecies? Both of Host 6. 2. After two days, etc. and the third day he shall rise, Jonah 1. 17. and 2. 2. utged, the 1 Cor. 15. 4. etc. Christ himself, Matth. the 17. 12. 23. The Son of man shall be slain, and rise again the third day, and Matth. 20. 10. Mark 10. 34 Joh. 2. 19 7. How the type of Jonah? As is declared Matth. 12. 40. as Jonah was three days and three nights in the Whale's belly, so must the Son of man be in the heart of the earth. 8. What more considerable in the time? That it was 1. The first day of the week, the Lords day, our new Sabbath, the Christians rest, the day whereon the creationbegun, and the day of the second creation, so by Christ perfected, our redemption. 2. Morning early, the first time of the day, so day of grace here begun, and true light arise in it, and enlighten it. 3. Extraordinary light of the world, as before the Sun rising, to show the new Sun of righteousness, with his preventing graces, riseth so for the illustration of the new world, in that true light. 4. The first Month with the Jews, as a beginning of the new year of joy, and eternal Jubilee of all Saints. 5. Spring of the year, so the spring of the new world, as the day spring from on high, so the world's new birth and spring, in restoring peace and redemption. 6. Time of the Passeover, when to fulfil the Passeover, the true Pascall Lamb was offered, the ceremonies so to cease, all shadows abolished, the truth itself appearing. 7. Finally, he rested the Jews Sabbath, to the fulfilling, but end thereof, at his death, that brought new life to the Christian Church, and Sabbath, by his Resurrection. What note you in that action, his Resurrection? The efficiency, in the power of divinity, whereby according to the decree and will of God, his soul reassumed the body, and raised it out of the grave. The effect in him, his body raised from death to life, the first fruits of them that believe. The effect in us, spiritually, our raising from the death of sin to the new life of grace. Corporeally, our assurance and earnest of our resurrection at the last, to the strengthening of our hope, and confirming of our faith. The effect in Types thereof, for our farther comfort and instruction. 9 What was the efficiency? The great power of the divinity united to his humanity, and by that to us as his members, to the raising of him the first fruits, and us at last, that though it suffered him to sleep that three day's death in his passion, did not leave his body in the grave, nor suffered that Holy One to see corruption, and in the same virtue, by his merits, after our sleep of death, will at last raise us out of the dust. 10. How the effect? In both his humanity, and by him over ours, in the mighty power of the divinity, and raised him first, and so will us at the last. 11. What Types thereof? Not only Ionas by those three days in the Whale's belly, representing the time of our Saviour's stay in the grave and bosom of the earth, but Isaac, after a sort, at his birth, in the deadness of Sarahs' womb, and Abraham's age, received from death; and more at his binding for the sacrifice on Mount Moriah, restored to life, and a figure of this only Son of God, and Son also of Abraham, Christ here offered in sacrifice on the Cross, and thus restored to life. 12. What other Types were there? Both Adam himself, Enoch, Elias, and divers other types of him, and Emblems herein of him and of the resurrection. 13. How was Adam? Though in him we all die, yet whiles he was in the state of perfection, see we in him a type of Christ, the second Adam, and the resurrection, who in a dead sleep had the woman taken out of his side, his spouse named Eva, the mother of the living, as Christ in this dead sleep had out of his side, sending forth water and blood, the Church his spouse, taken as it were out of those wounds, by his death, who is the mother indeed of the living. 14. How was Enoch? As one that walked with God, and so taken from men, was no more seen, but raised so to life, from state of that mortality. 15. How Eliah? In that manner taken away from men and mortality, by the chariot of God translated to heaven, to have this part in the resurrection of the just, and be an evident type of Christ, and emblem of the same. 16. How any others? The three in the Old Testament raised to life, the widow's son of Sarepta, the Shunamites son, and the man raised by the Prophet's body. The three in the New Testament, Lazarus, the widow's son of Naim, Jairus daughter, all as it were to show us the power of God in them, and so many emblems of Christ's resurrection, who was so the seventh of them that were raised, or tenth of them all that were types and emblems of him and his resurrection, as a perfect number, as from whom they received all the holiness, virtues, and power of the resurrection, which they were ordained to foreshow, as figures of the same. 17. What learn we hence? Our duties, as of mortifying our earthly members, in remembrance of his death, so a rising from the death of sin, in the remembrance and power of his resurrection, who died for our sins, and rose again for our justification, who will so raise our souls in this life, as both bodies and souls after death at last, and also many other comforts hence arising. 18. Which are they? 1. Both the strengthening and confirmation of our faith, in the comfortable remembrance of Christ's resurrection already performed, and so many other Saints of our own nature of flesh and blood, with him, or emblems of him. 4. Erection of our eye of hope, to the state whereunto he our eldest brother is entered, and hath already received and invested divers in life, and the resurrection of the just. 3. Comfortable walking in this veil of misery, where we must one day meet with death, in regard of our assurance in him of a joyful resurrection. 19 What fruit hereof? Fourfold: 1. heavenly mind, set on heavenly not earthly things. 2. Holy life, new borne babes, pure, innocent, and harmless. 3. Joy in the graces and Spirit of God, and in heavenly, not corruptible things. 4. Growth and increase in holiness, as branches of the true Vine, Christ, etc. 20. What followeth? In the sixth Article the second degree of his exaltation, in his ascension to heaven, in these words, He ascended into heaven. 21. What herein to be considered? 1. The matter, action, ascension, termini, from earth to heaven. 2. The manner in the presence of many witnesses, with the time and types thereof, and analogies to be observed. 22. What analogies herein? An analogy or correspondency of it, both to the descension, as he came down to earth from heaven, the bosom of his father and height of glory, by his incarnation; so here he ascended from earth to heaven to his father, and his right hand, in Majesty by his glorious ascension. The types thereof, Moses, Enoch, and Elias, of whom hereafter. 23. What the ascension, or action? His glorious ascending to heaven, in the sight and presence of many witnesses, as it were foretold, accordingly performed. 24. How foretold? Both by the Prophet David, thou art ascended up on high, hast led captivity captive, and given gifts to men. By himself, Joh. 14. 2. I go to prepare a place, etc. Joh. 20. 17. I ascend to my Father, and your Father, to my God and your God. By the types of it in the old Testament, Enoch, Moses, and Elias. 25. Why in sight and presence of many witnesses? To their comfort and our confirmation, that as his resurrection manifested to the women, the Disciples one after another, and sometimes two or three, and then more together, even till more than 500 at once, so many times during his abode on earth; so his ascension, as every part of his actions for us, and so our faith might be confirmed in the mouth of many witnesses, and so indeed were by both Prophets, Martyrs, and others. 26. Whence ascended he? From earth to heaven, from top of Mount Olivet by Jerusalem, as it were from the earth to the heavenly Jerusalem, City of the great King, from the Church here to the Church above. 27. To what end? To prepare a place for us, as he taught his Disciples. To elevate our hearts to heaven and heavenly things. To show the way to us, and all that are his. To manifest his power and glory to mortal eyes and hearts, according to their capacity; that abundantly more is apparent, in the highest degree to the blessed Saints and Angels in heaven. 28. In what manner ascended he? In an admirable and wonderful manner, as appeared by the Angel's words, then appearing to his Disciples, and those present, testifying of him, and saying, ye men of Galilee, why stand ye gazing up into heaven, This Jesus whom ye saw ascend, shall so come as, etc. Acts 1. 11. 29. When was that? Forty days after his resurrection, during which time he was conversant on earth, directing and comforting his Disciples, and strengthening them. 30 Why were those forty day's interim? For many good reasons, and gracious comfort, and instruction to his Church. As 1. assurance of his resurrection, in that space conversing, though after a more divine manner, and appearing so often, and to so many. 2. Confirmation of the verity of his humanity, offering himself to be seen, and touched, and felt, yea and eating with them, though he needed no sustenance, yet as to Thomas, herein descending to them, to confirm their weak, though ravished and admiring faith. 3. Strengthening his Disciples, opening their hearts, and so comforting, instructing, and confirming them against all occurrences, and times of fiery trials, and persecutions. 29. Did he not also appear at other times, and to others? Yes, but after a more ravishing, strange, and transcendent manner, so to divers holy men. As to Saint Paul, on the way to Damascus, but with such glory and splendour, that he was both amazed and stricken blind, but converted. To Saint Stephen, full of faith, and of the holy Ghost, even from heaven, and in his majesty, at the time of his martyrdom, and very dissolution. To Saint john in Pathmos, on the Lords day, in a heavenly vision, to the illustration of his understanding, in writing that prophecy of the Revelation. And to many Saints else, to whom the Lord in grace, yet with manifestation of some part of his glory, appeared. 30. Who were types of this his ascension? Enoch, who walking with God, was taken away, and no more seen: Moses, who ascending to mount Nebo, was taken from men: and Eliah, who went up to God in that fiery chariot, and in the sight of Elisha ascended up to heaven. 31. What analogy of their ascension to this? As types to the antitypes usually have, so those both to Christ and his ascension. 1. As Enoch, the 7. from Adam, a holy and sabbatical member, and generation of the just, walked with God, and was so translated. 2. So Christ, the 7. of those that were ever till then raised to life, of that line, the Holy and Just One, Prince of peace, and author of our rest, and endless Sabbath, having walked with God, now thus ascended. 32. How Moses? As that great Lawgiver, and who in the wilderness after forty days fast, received the Law from God, on mount Sinai, and delivered the curses on mount Ebal, and blessings on mount Geresin, Deut. 27. 12. at last ascending mount Nebo, though buried by God, thus translated and taken from men, was from the earth and tents of Israel ascended. So Christ, the Lawgiver, and confirmer of a better Law, and covenant of grace, after 40. days fast, in the wilderness, having vanquished Satan, and on mount Zion manifested his Majesty, after forty days conversing with men, after his ascending Mount Calvary, and death, burial, and resurrection to life, thus from Mount Olivet ascended up to heaven. 3●. How Eliah? As the greatest Prophet that ever arose in that state and the Church of the Jews, as who raised the dead to life, opened and shut heaven at his prayer, without dying, was translated, and ascended up to God, in the power of the Spirit, in that strange manner and convoy, the fiery Charets and horsemen of Israel: So Christ the great Prophet, and Messias, raising the dead in soul and body, to life eternal, having the key of David, and opening and shutting heaven by those fiery trials at his passion, opening the gate of life, and entering thereby at his resurrection, thus triumphed in his ascension. 34. Was this so manifested? It might seem so even by himself in his transfiguration, where those types thereof, Moses and Eliah, met with him the Antitype, on Mount Tabor, as it were in a divine conference about the same. 35. What was the event of it? In that triumph ascending, he led captivity captive, and gave gifts unto men. 36. What gifts? Gifts and graces of his holy Spirit, yea and the pouring forth of that Spirit in his Church most abundantly, or as he speaketh, the sending of the Comforter, the holy Ghost, the Spirit of truth, for the direction, guiding, and comfort of his Church to the world's end. 37. What learn we hence? In duty of humble thankfulness and praises often to ascend, 1. In our contemplation to those high Palaces, that so with preparation of soul, in this life, we may ascend to those high Courts hereafter, whither he is gone before. 2. In affection and hearty desire and longing after them, by our preparation of will and wishes to be there with Christ, whither he ascended, and is in glory, Cupio dissolvi; etc. 3. Gracious steps of life and conversation, to ascend up to his holy hill of sanctification, as preparing heart and hand, soul and body, to ascend to Christ at last, and partake with him in sanctity here, as in glory hereafter, and therefore did he send the holy Spirit, or Comforter. 38. What fruit hereby? Cheerful ability to go forward, both in our Christian callings and duties of Religion, by his comfort, guidance, and instruction, always remembering that he is ascended and gone before to prepare a place. That we ought to prepare ourselves to be received. That we are strangers and Pilgrims here. That we have a high and more enduring City. That therefore we elevate our minds and hearts, and eyes and hands towards that place, where our hope and help is, and thither ascended into glory. 39 What followeth? The third degree of his exaltation, his session at the right hand of God, in Majesty and glory, expressed in these words, He sitteth at the right hand of God, the Father Almighty. 40. What is meant thereby? His consistency for ever, and plenitude of Majesty and glory there with the Father in the heavens. 41. What in the words to be considered? The figure, or manner of the speech. The meaning of the phrase. 42. What the manner, or figure? The expression of this, or the like divine matters and mysteries, according to our humane capacity. As by sitting, understanding consistency, being, and remaining so for ever. As by the right hand of God, understanding his high power and Majesty. 43. Is this frequent? Yes, concerning God especially, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, causâ, for humane weakness sake, the eyes, arms, hands, fingers, and feet of God are often mentioned, and the like figures and Metaphors used, when we are not with the Heretics, Anthropmorphites, to think God hath them so really in humane figure, but to signify his greatness, past finding out, or goodness and benefits to us by them. 44. How to be conceived then? 1. By his eyes, his providence over us and all things. 2. By his mouth, his word and divine revelation. 3. By his arms, outstretched and mighty hand, his strength, power, and mighty deliverances. 4. By the works of his hand and fingers, acts of his power, and by him ordered, and ordained. 5. By his feet and goings, his marvellous proceedings, and the like: and so here as aforesaid, by sitting stability for ever, by his right hand, or at his right hand of Majesty and glory, to be conceived; so Bathsheba at Salomon's right hand, 1 Kings 2. 19 and the Queen at the King's right hand, in the 45. Psa. understood placed in the greatest honour, glory, and Majesty. 45. What is the full meaning of the phrase? As in other places expressed, Christ being sitting or standing, his consistency for ever, at the right hand of God, in the power and glory of the divine Majesty. 46. Was not this meant by ascending to heaven? No, for it is a distinct thing from it, for That The ascension is in order before it. The ascension may be without it. The ascension of Christ, was to this end. 47. How understand you this? It is evident, the ascension was in time and order, before said session and glory, and ascension to heaven may be without it, as we see in Saints and Angels, who do and shall ascend, and though have fullness, and an unspeakable measure of glory, yet not in so high degree, and Christ's ascension was to that end, to have that high degree, above all, as the compliment of all glory and majesty. 48. But was not Christ in that glory, and at the right hand of the Father set from all eternity? 1. In respect of his divinity he was so before all worlds, and from all eternity, and to that can be no accession, or addition of glory. 2. In respect of his divinity united to his humanity, so that it was from that time forth only so considered and manifested. 3. In respect of his humanity, it was from that time, and in that order so exalted. 49. How is this elsewhere expressed in Scriptures? By these speeches and prophecies, or prophetic phrases. 1. His exaltation, far above all heavens, Eph. 4. 10. To a name above all names, that at the name of Jesus every knee shall bow, both of things in heaven and in earth, Philip. 2. 9 10. 2. All power given both in heaven and in earth, Matth. 28. 18. 3. Let all Angels worship him, Heb. 1. 6. so Psal. 97. 7. worship him all ye gods. 4. I have set my King upon, etc. Ask of me, and I shall give, etc. Psal. 2. etc. 5. Sat at my right hand till I make thy enemies thy footstool, Psal. 110. 1. 6. All his enemies under his feet, 1 Cor. 15. 25. And the like places and phrases, showing his majesty and glory. 50. What analogy in this to his humiliation? To the lowest degree, as this the highest step of glory, from the deeps of grave and hell, to heaven; so from the lowest misery in them, to the highest glory in heaven. 51. What learn we hence? His great power, able to defend, and glory in majesty, to the comfort and consolation of his Church, and so our duties of Honour to his Majesty. Praise to his excellent name. Joy in the excellency of his glory. Obedience to his mighty power, with the Father, and Holy Spirit, in the guidance and government of his Church. 52. In what respect? As he is the head of the Church, powerful and able to defend all that are his, against all powers of sin, death, and hell, and Satan, and all worldly opposition, and in that honoured above all, and constituted over all, both men and Angels. 53. What followeth? His further manifestation of his glory, in his second coming, his coming to judgement, the fourth degree, or part of his exaltation, expressed in the seventh Article, From thence he shall come again to judge both the quick and the dead. SECT. 9 The 7. Article, Christ's coming to judgement. The seventh Article, showing the fourth part of Christ's exaltation in his coming to judgement, and Analysis thereof, where the time, the end of the world, and other circumstances and reasons such his last coming to judgement are to be considered as the antecedents, and terror of the same, with the extreme strangeness of many accidents then happening. The righteous process and manner of executing it in all evidence and equity, yet with all authority and the event and consequences, the final sentence and distinction of the sheep and goats, or good and bad, the one to life, the other to death eternal, to the full manifestation of God's mercy and justice, which began before to be shown, is there more perfited and published, so what duties. to be learned, and use of comforts to be raised from the same. 1. What is comprised in this seventh Article? The fourth part or degree of Christ's exaltation, his commission and coming to judgement, in power and great glory. 2. How is this part of his exaltation? As the farther manifestation of his glory, and exercising his power and authority, and answering in convenient analogy to a part of his humiliation. 3. In what respect? Whereas he was once judged himself, by men, under an unjust Judge, with unrighteous judgement, and without any guilt condemned, now to the rectification of justice, he being appointed Judge of all Judges, and justicer to all men, by ministering true judgement, shall rectify all their obliquities, and all the just, however with him oppressed by injustice, with him and by him be justified, and cleared, and the wicked, however long suffered, or justified wrongfully on earth, now most justly condemned; and so now he that was judged unjustly, constituted a most just Judge, over both quick and dead. 4. What herein to be considered? The end of the world when this shall be. The second coming of Christ, or coming again for this end. The last or universal judgement of both the quick and the dead. 5. How the end of the world? As the most fit time, and so expressed in both the Nycene and other Creeds, at the last, or at the end of the world he shall come again, etc. And the Scriptures, The Angel's reapers, etc. Mat. 24. & cap. 25. At the last the end, etc. 1 Cor. 15. 6. Why the end of the world? That iniquity may be full, all come together to judgement, the greatest concourse to the manifestation of allthings to their greatest glory or shame, glory or majesty of the Judge, honour of his Saints, confusion of all his enemies. 7. How shall Christ be judge? As appointed of the Father, from whom he receiveth all power, and all authority. 8. But he professeth he cometh not to judge the world? That is spoken of his first coming, when he came in humility to lay down his life, an offering for sin, and save those that are his, and was himself, though wrongfully, judged, he being then as the heir in minority, and before his entrance to his kingdom, but once constituted in the throne, he shall execute justice and judgement. 9 Doth not the Father then? Yes, the Father executeth it by the Son, and in the virtue, sanctity, and efficacy of the holy Spirit, yet by the man Christ most respectively. 10. Why so? 1. For the visible execution thereof, in the sight of all creatures, both wicked and goldly, and as well men as Angels. 2. For the greater terror, shame, and confusion of all his enemies, that in his humility, in that form, despised him, and therein the wisdom of God. 3. For the greater comfort of all his servants, and for whose sakes he put on that form of humility. 11. Whence shall he come? From thence he shall come again, from the heavens, in the power and majesty, and by the appointment so of God the Father. 12. How shall he come? In the clouds of heaven, in that majesty and manner as the Angels told the Disciples he shall come again, as you have seen him go, Matth. 22. 30. Acts 1. 13. What shall he do? Judge both the quick and the dead, execute justice, and minister true judgement to all people so divided, either Before judgement, especially distinguished by quick that are to be changed; and dead, that are to be raised. Or after judgement, especially to be distinguished by good, that are saved and justified; bad, that are cursed and condemned. 14. What herein considered? The Antecedents, Process, Consequents, of it. 15. What the antecedents? The Signs going before it: Gathering of all flesh to it. 16. What signs? Recorded in Scripture, remembered by our. Saviour, for preparation of our hearts, to consider it, and the terribleness thereof, Matth. 24. and Luke 21. As 1. the Sun to be darkened. 2. The Moon turned into blood. 3. The Stars to fall from heaven. 4. The powers of heaven to shake. 5. The Sea to roar horribly. 6. The earth to quake, and as it were all the elements moved and troubled, as feeling their dissolution at hand. 7. men's hearts to fail for fear. 8. And men, or the ungoldly to be at their wit's end. Though the godly may with more boldness look up, as knowing their salvation at hand, and their Redeemer near, before whom shall go a consuming fire, to lick up his enemies, and consume the world, that shall be skrent as a scroll, but purify them, changing their corruption into incorruption. 17. How the gathering of all flesh? At the last trump, by the voice of the Archangel, and power of God, all flesh, and all people shall hear the voice, and come together, and be assembled at that great Sessions or Assizes of the whole world. Both the quick that shall then be changed in a moment, answerable to a dissolution by death, and their corruption done away. And the dead raised, and all graves opened, and yield their dead: Seas and monsters, beasts and birds, whom they have enguft, or devoured, and so all flesh appear before the tribunal seat of Christ, expecting the judgement and sentence. 18. How shall that be? The process thereof, in all righteousness and equity, all books opened, both the book of 1. Law, written to those under the Law. Nature, to the Gentiles. 2. Conscience, accusing or excusing, as in the second to the Romans, etc. 3. Angels, good and bad, testifying their knowledge. 4. God, 1. of remembrance, above all things, wherein all things recorded. 2. Oflife, wherein the Saints names are written. What will the event be? All things made manifest, saving what God will have holden, and so the secrets of all hearts disclosed, the truth appearing, mercy to the vessels of grace, and justice to them that loved not, nor exercised, nor fought mercy. 19 In what manner? After opening of all books, and due Examination of all things. Testifying of all witnesses. Accusations heard, and confessed, or cleared. Ponderation of all causes, to the approbation of the justice and mercy used, a most just sentence of the righteous Judge, that shall be approved so by all consciences, both good and bad, guilty, and absolved. 20. In what form? Of a Venite maledicti, to all the blessed, for their eternal happiness and salvation. Jte maledicti, to the wicked, to their eternal misery, woe and condemnation. 21. What is the sum of it? A blessing of the godly, without end or measure; curse to the wicked, without redress, and pains as endless and easeless, as remediless. 22. What the consequents? Execution of that final sentence, in the power and authority of that most just Judge, and therein the distinction of the Good from the bad. Sheep from Goats. Wheat from chaff. Gold from dross. Conducting the godly to glory. Casting down the devil into hell. Confirmation of eternity to both, in joy or torment. 23. How the distinction? In the mighty power of God, according to his sentence, by the ministry of the Angels, and powers of heaven. 24. How the conducting to glory? By the same power and ministry of the good Angels, with joy to the heavenly Palaces of the great King, as the place of all felicity. 25. How of the wicked? In the same power, but by the hands of those wicked and infernal spirits, executing God's judgement, and heavy anger against sinners, so tumbling them headlong into hell, into that dungeon of eternal misery and confusion, where is weeping, wailing, and gnashing of teeth, the worm that never dyeth, and fire that never goeth out, death gnawing on them, always dying, never put out of that pain, but so eternally miserable. 26. Is this the end? Yes, this is the end of the judgement, though of the joys or torments no end, eternity being confirmed to both, and by this means, the equity of sentence of that most just Judge, eternally manifested, rendering to every one according to his works. 26. Are then the works considered? Yes, and they that have done well go to life everlasting, and those that have done evil, into everlasting fire. 27. Is life then for the works given? No, but rendered according to the works, whereby the faith, virtue, and graces of the godly, given by God, were approved to the eye of God, and the world, and now seen by it, that verily there is a reward for the righteous, there is a God that judgeth the earth. 28. How is his mercy then seen? In giving those graces, that faith, that apprehendeth the Saviour Christ, and charity that so covereth and satisfieth all defects, so in mercy imputeth that righteousness, that now in justice, according to his goodness, bringeth their absolution, whiles the wicked wanting these, are taken in the works of their own hands, and condemned. 29. The wicked are then judged and condemned for their works? Yes, and that in justice, as without mercy, who neither loved, sought, nor exercised mercy; but the godly in justice also, but according to their works, testifying their faith, so not for their works, nor yet without works, as they are via Regni, non causa regnandi, as before was declared. 30. Is there no other judgement? Yes, there is a particular judgement for every one, at the day and hour of death, wherein as the world leaveth us, so judgement findeth us, and the soul then separated from the body, receiveth particular sentence of mercy, or condemnation, but at the last day both men and Angels beholding body and soul joined together, shall publicly, in the sight of all, to the manifestation of God's justice to all, receive the sentence, to their farther joy or grief, and to the consummation thereof, which is the general judgement? 31. What learn we hence? Divers good duties, befitting Christians, and their Christian conversation. 1. As vigilancy in our callings, as expecting the Lords coming, to call us to account for our works. 2. Care of keeping a good conscience, which is an only comfort and assurance of our souls in Christ, when all books, and so that book withal, are opened. 3. Avoiding rash judgement, and censure of others, leaving the judgement to the Lord, who shall justly judge both us and them. 4. Judging ourselves in time, and condemning what is ill, that we may so by penitence avoid the judgement and condemnation of the Lord. 5. Raising and rousing up ourselves to all good works, especially prayers and praises to God, for all his gifts and graces, in the joyful expectation of his coming, and reward. 32. What profit hence? 1. Our chiefest and best comfort, that in all afflictions there shall be an end, and for all good sufferings a reward. 2. Joy in all good actions, that shall then receive the crown of praise and blessedness. 3. Preparation of our souls for heaven, in expectation of the Lords coming, and our rendering our account. 33. It is then good to remember judgement? An only means to avoid sin, by often remembrance, as of God, and heaven, and hell, so of this judgement, and the account to be made, and if it were possible, as it were, to have always the trumpet of God, and voice of the Archangel sounding in our ears his Surgite mortui, venite ad judicium. 34. What followeth? The eighth Article of the Creed, concerning the third person in the Trinity, our belief in God the Holy Ghost. SECT. 10. The eighth Article, and third part of the Creed: Concerning the Holy Ghost. The Analysis of the eighth Article, how we beeleve in the holy Ghost, and what concerning his essence, God, person and name, the holy Spirit, and why so called: As also the manner of his existence and order in the Trinity, his personal ppoprieties, actions, and operations to him attributed for the guidance and good of the Church, and so how comfort is particularly ascribed to him, and he called the Comforter: his gifts and graces how distinguished and distributed among the members of the Church for the good of the same: how also to be retained, or said to be revised or quenched 〈…〉 us, and what sin against the holy Ghost is, and how unpardonable. So what chiefly hence to be learned for our use and comfort. 1. What is the third person in Trinity? God the Holy Ghost, called the holy Spirit of God. 2. How profess you your belief in him? In these words, I believe in the Holy Ghost. 3. What therein to be considered? The action or duty to believe in, or put my trust and confidence in him, as was before declared. The object, in respect of his essence, God; person, the holy Spirit, the third person in Trinity. 4. What concerning his essence? That he is one God in unity of essence with the Father and the Son, who with the Father and the Son together, is worshipped, and glorified, who spoke by the holy Prophets, as is explained in the Nicene Creed, so very one God with them, working in unity with them, as was before declared, only distinguished in the propriety of person. 5. What considerable in his person? The name, and reason thereof. The manner of existence in the Trinity. The order, action, and propriety of person. 6. Whence the name of spirit? From that similitude to other spirits, and spiritual natures, the fountain, as it were, and beginning of divers hidden, secret, and invisible motions and actions. 7. How many sorts of spirits? Some causes and substances, the principal, other only effects and accidents. So there are spirits, Heavenly ones, Increate, so both Essentially, we say God is a Spirit. Personally, the spirit of God. Created Angels, good and bad. Souls of men, all causes in one sort or other, and producers of admirable effects. Earthly ones, as Spirits, in the arteries of the body. Wind, and motion of the Air, are moved, and divers meteors: So called of their secret and imperceptible beginnings and motion. 8. What else spirits? The effects of the former spirit, both Good motions, as the spirit of fortitude, gentleness, understanding, and other gifts of God's Spirit. Evil motions, spirit of anger, giddiness, cavillation, contentions, etc. 9 What then meant by the name Spirit? In general, any hidden nature, secretly with force stirring or moving any thing, and as we see sometimes, the effects of the same. 10. How is the Spirit of God so called? Of his secret and hidden original and proceeding, as well as actions and operations, in the hearts of the faithful. How in particular? 1. Of his spiritual nature, incorporeal and invisible spiration, and secret proceeding from the Father and Son. 2. Equality with Father and Son, so as God a Spirit. 3. Spiration, and secret operation of graces in the Church. 11. How called God's Spirit? As proceeding from the Father and the Son, their holy power and virtue. 12. How called holy Spirit? 1. Of his original, the holy Father and the Son. 2. Being himself Holy God, and Holy One of Israel. 3. Operations, Sanctifying the Church. Working all holy motions in the heart of the faithful. 13. How is his manner of existence in the Trinity? As in blessed Athanasius Creed expressed, not made or created, nor begotten, but proceeding, by internal spiration, from the Father, his love to the Son, and from the Son his love to the Father, eternal with them, and from both the love proceeding to the comfort and conservation of all things, this good and loving Spirit of God. 14. What is his order in the Trinity? Though in the Trinity, in essence, power, or eternity, none be afore or after other, none greater or less than another, but all three persons, coeternal and coequal; yet in order the Father is first, from eternity producing the Son, the Son second from eternity begotten, in that eternal generation; and the holy Ghost the third in order, as eternally proceeding from both. 15. What is his personal propriety? Proceeding from them, and so distinguished from both, for the holy Spirit only is proceeding, and not either Father or Son, as the Son only begotten, and not the Father, nor Spirit, though all the three indifferently and equally named, and said to be God and Lord, uncreate, invisible, and all other the like attributes. 16. What are the actions of the Spirit? Especially attributed to him, as to his office and person, the comfort, renewing, sanctification and conservation of all things, by and in Scriptures testified, as Job 38. 4. The Spirit of the Lord hath made me, and the breath of the Almighty hath given me life. So Gen. 1. The Spirit of the Lord moved on the waters, and God breathed into man a living soul. Exod. 31. 3. I have filled him with the Spirit of God, in wisdom, etc. Psal. 51. 11. Take not thy holy Spirit from me: and verse 12. Establish me with thy free Spirit. Psal. 104. 30. If thousend forth thy Spirit, they are created, so thou renewest the face of the earth, Esa. 11. 2. The Spirit of the Lord is upon him, the Spirit of wisdom, etc. and Esa. 61. 10. The Spirit of the Lord is upon me, as recited, Luke 4. 18. and so most abundantly in the New Testament. 17. How there shown? As the gifts and graces of God, by that Spirit are said bestowed upon the Church, and faithful in Christ, 1 Cor. 12. and plentifully else. As 2. Tim. 3. 16. Scriptures by inspiration of the holy Ghost. 2 Pet. 1. 12. Holy men, moved by the Spirit of God. Rom. 8. 15. By that Spirit to cry Abba Father: and Rom. 8. 16. The Spirit witnesseth with our spirit, that sons, etc. john 3. 3. Except regenerate of water and the holy Ghost, not see the kingdom of God. Mat. 3. 11. Where Christ is said, Baptising with the holy Ghost, and being baptised, the holy Ghost visibly descended, etc. As also in the Acts, and many like places. 18. How is comfort attributed? As he is called the Comforter; and sanctification attributed as the holy Spirit or sanctifier; also teaching, illumination, and the like, john 14. 26. and 15. 26. and 16. 7. etc. where the holy Spirit the Comforter shall teach them all things and lead them into all truth, and bring all things to their remembrance, and show them all things to come. 19 But are not these things from the Father also? Yes, from the Father in the Son, but by the dispensation of the holy Spirit, and attributed more particularly to him as the Comforter, in respect of their end, the comfort and sanctification of the Church, by all saving graces, when else in respect of the power and original it is true, Opera Trinitatis ad extra, sunt indivisa, All three persons jointly produce these holy actions. 20. What is the holy Ghost then in brief? The third person in Trinity, proceeding from the Father and Son, distinct in person, but one in essence, and coequal with them in substance, eternity, majesty, and glory. 21. What his office? To effect the works of God in his creatures, and to bestow his gifts on them, and especially to sanctify the elect to eternal life. 22. What are those gifts? Divers, according to the good working of that holy Spirit, as well in regard of diversity of times, and other occasions and circumstances, as persons. 23. How in regard of the persons? Either particular, to the elect, as the adoption and confirmation thereof, in sanctification, and other saving graces to salvation. Or common to others also, as knowledge, power to do excellent things, yea with show of some sanctification, as members of the visible Church, though else reprobates found at last, as seen in very judas, and divers others. 24. How in regard of the times, or other circumstances? Some ordinary, in the Church at all times, and common to all the faithful, as saving graces, illumination, holiness, sanctification. Others extraordinary, as in primitive times, and else, as it were in stablishing and confirmation of the faith, then new planted, or preached, as the gifts of healing, miracles, tongues, and such like. 25. How is the Spirit given? From the Father and the Son, Joh. 14. 26. or from the Father by the Son, john 15. 26. 26. How is the name of the Spirit of God taken? For the Spirit himself, illuminating, comforting, and sanctifying the faithful, and sometimes for the gifts of the same Spirit, shed into the hearts of those vessels of grace. 27. Is it necessary to have the holy Ghost? Yes, for except we be borne again of water and the Spirit, we cannot inherit the kingdom of God, joh. 3. 5. and that Spirit beareth us witness we are the children of God, and in him only we cry Abba, Father, Rom. 8. 15. and without that Spirit flesh and blood cannot inherit the kingdom of God, 1 Cor. 15. 50. 28. By what means is the holy Ghost attained? The ordinary means, the ministry of the word, use of the Sacraments, frequent and fervent prayer: Extraordinary, the good occasions offered at the pleasure of God. 29. How is that holy Spirit retained? By the same means that attained, with meditation, and godly care not to offend that good Spirit, or neglect his graces. 30. Can the Spirit of God be taken away? The Spirit of adoption and regeneration is never wholly taken away from the elect, though the operation sometimes eclipsed, to the eye, and some gifts taken from them, Joh. 6. 37. but from the reprobate, even that they seemed to have, concerning faith and regeneration, is taken away utterly, Matth. 13. 12. and 29. Luke 8. 18. 31. How may we be assured of the presence of God's Spirit dwelling in us? By the good and holy effects of the same in our soul, life, and conversation, as 1. Our knowledge, faith, hope, charity, and other graces. 2. Careful study of godliness and innocency. 3. Love of God, and hatred of sin. 4. Comfort in holy actions, and delight in God's house and children. 5. Separating ourselves and affections from the world, and placing them on God. 32. How is God's Spirit said to be quenched in us? 1. By neglect and carelessness in holy duties, and exercises. 2. Contempt of the graces and good motions offered, which is a despite to that Spirit of grace. 3. Ungodly and wicked actions. 33. What is the sin against the holy Ghost? In general, as he is God, all sins against the majesty of God: in particular, and properly, in regard of his person, and office, as he is the sanctifier and illuminating Spirit, so those heinous and stubborn sins against the open and plain truth, and testimony of conscience, of purposed malice, wittingly and willingly, against, and in despite of that good and mild Spirit. 34. How said to be unpardonable? As commonly hardness of heart, and final impenitency, is joined with them, and even so it is as a judgement laid on those sins, said that we should not even pray for them. 35. What learn we hence? Many good duties concerning our sanctification, and his graces, as to Believe the holy Scriptures, even by his inspiration, as the way to God, and take heed of neglect. Keep our bodies and souls holy and pure, as Temples of the holy Ghost, and not to defile them. Use all our gifts to the honour of God, for of him we have received them, the graces of his Spirit, and not abuse them to vanity. Submit ourselves to the government of God's Spirit, and not be proud or stubborn, and so despise that Spirit of grace. Seek increase in graces daily, and confirmation, and not to quench the Spirit, or fall away. 36. What profit hereof? The joy and comfort of our Spirit, called joy in the holy Ghost, by his blessed operation, making application of all Christ's merits and mercies, to our souls, adorned with his graces, giving us assurance thereof, by his power, in holiness and newness of life, or sanctification, the earnest penny of glorification. 36. What followeth? The fourth and last part of the Creed, in those four last Articles, concerning the Church of God, and his graces bestowed on the same, in these words, The holy Catholic Church, the Communion of Saints, forgiveness of sins, resurrection of the body, and life everlasting. Amen. SECT. 11. The 9 Article, concerning the Catholic Church. The analysis of the 9 and following: and here first of the Catholic Church, and how we profess our belief concerning the same: so how here is a Church or company of the faithful separated from the world, and united in God, and Christ their head, and so gathered or called, thence named Ecclesia, being but one universal or Catholic one, though consisting of many particular branches, so comprehending all times, places, and persons, whence our Church one with that of the jews, and our faith the same with abraham's, being all one in Christ the head and substance of the covenant how said to be visible or invisible, militant or triumphant: how also Catholic and holy, and the notes of the true Church described, whereby from all other companies, or not so rightly named Churches, distinguished by the true preaching of the word, and right and due administration of the Sacraments, and for the Notes of universality, autiquity, visibility, succession, consent, and the like, if without holiness, no perfect marks, since so to be found in many false Synagogues, and so what may be said of the Church of Rome, and her holiness and Religion, and some other opposites or enemies to the same. And of the promise of the holy Spirits presence in the Church to the end Of the world. Of the communion of Saints, what it is, and between whom, both between Saints themselves, and them and Christ, and so with God, whence all happiness, peace and unity, influence of grace and effects or fruits of holiness, all Saints in heaven and earth by their union in Christ to God combined so in the Comfort and fruition of this faith enjoying that glorious 〈◊〉 name, and call and happy assurance and privilege of the Saints, being many good uses to be made of the same three last Articles, containing three great privileges of the Church: 1. What doth the last part of the Creed concern? The Church of God, and therein considered either the body of it, called the holy Catholic Church, and united in the communion of Saints. Or the privileges and graces indulged on the same. 1. The forgiveness of sins. 2. The resurrection of body. 3. The life everlasting. 2. What herein to be then considered? The Action, as how we believe Object, as aforesaid, the Church, & her privileges. 3. What of the action? That here we say not believe in, that is put trust, and confidence therein, but only believe the same, that is, that there is a holy Catholic Church of God, so elected, called, and sanctified, where of Christ the Lord and head, that it is united into that communion of Saints, his members united among themselves, and to their head Christ, and that in the same, and no where else to be fought or found salvation, and so those privileges consequently, that there is truly forgiveness of sins, the blessed hope of resurrection, and assurance of life everlasting. 4. What difference to be noted herein? That to believe in God, or on him, as the highest degree of faith, is only proper to God, and so we can put our trust or confidence in him, and no other; but to believe the holy Catholic Church, and the other points of faith, is in a second degree, and though with the same certainty and assent to the truth, yet not with that confidence or trust in them, for their power, or any thing else, which were to make idols of them, and set them up in the place of God. 5. What of the object the Church? For the body and substance of the same, these positions. 1. That there is a Church. 2. What that Church is, and the Name, Nature, Parts, Proprieties, and Notes of the same. 3. What union is in it, viz. a communion of Saints. 6. How show you that there is a Church? It is evident to the eye of Nature and Reason, as well as Faith, even to natural men, that see the Church, and company of the faithful, separated from them and their profane conversation, and reason even testifying to the sense, the causes of this separation, the honour and service of God, the supreme good, with expectation of reward, which faith most clearly setteth forth, the glory of God, and salvation of souls in the same. 7. How doth faith see it so clearly? In all the Scriptures, even from the time of Adam in Paradise, and Noah in the Ark, & Abraham the father of the faithful, to these days, though in narrow bounds of one House, Ark or family, in the flourishing estate of the Jews, in one people, or Commonwealth, yet still a true Church, and company of faithful believers, and servants of God; but now since by God's mercies in Christ, most flourishing, spread over the face of the whole earth, as we both see at this day, and read in the histories of the Old and New Testament. 8. What Church or Churches? One and the same, though distinguished in times 1. In the Old Testament, in Adam, Noah, and Abraham's households, and chief of their families; in Israel, and all his sons, the state of the Jews. 2. In the New Testament, among The Nations of the Jews, Many 1. Apostles. 2. Disciples. 3. Believers. All Nations else, the Churches to the very ends of the earth, and so far as as we are dispersed. As those of Corinth, Ephesus, Rome, etc. Achaia, Macedonia, Antioch, etc. Asia, the 7. Churches, in Rev. 1. Which all together make up the Catholic Church. 9 What signifies, or whence this name Church, Ecclesia? Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the calling together, as out of the world into the Lord's house and company; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying in Greek, the Lords house, whence name of our Church, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his congregation. 10. What is the Church then? That company of Saints elected of God to eternal life, called and gathered together out of all mankind, by the preaching of the word, saved by the Messiah Christ, and in his faith preserved, defended, and sanctified here, to be glorified in heaven; and out of the Church there is no salvation. 11. Is there but one Church? But one true Church, whereof Christ Jesus is the head, yet of which Catholic Church all particular Churches professing the true faith, are parts, and all faithful persons members; and all Synagogues, though they call themselves Churches, if they want that head, or the true faith, do falsely challenge that title, as the harlot may of an honest woman, but are indeed but Synagogues of Satan. 12. How hear we then of many Churches, even in the Scriptures, and Apostles writings? As the particular Churches in several Countries, part or members of this one universal Church, in that and many other respects, so distinguished and divided. 13. In what respects? Most usually in regard of the 1. Time, the Church of the 1. Jews, and 2. Christians. 2. Extent, universal Church, Catholic Particular Church, etc. 3. Apparent to men, visible on earth in the professors. Invisible to men. 4. Places, Heaven, among the Saints and Angels. Earth, among men. 5. Exercises in it, Militant in grace. Triumphant in glory. As other distinctions also, in regard of the circumstances, may be of this one and the same Church. 14. How could the jews Church and the Christians be one? As both were united in Christ the head, profession of the true faith, and so elected, called, and ordained of God. 15. How could Christ be the head, or his faith in the Church of the Jews? As the Fathers and patriarchs, and all holy men before Christ, trusted in the Messias Christ, that was to come, and in that faith walked with God, and attained heaven, as all Saints since in the faith of the Messias already come; so all of one faith, and under one head. 16. Is our faith then the same with abraham's? The very same in substance, only diversified by the distinction of time, and respect of the same Messias, only exhibitum, or exhibendum, as already shown, or to be exhibited, their faith farther off, and in hope, our more plainly, and fully informed, all shadows and veils removed, the substance presented. 17. But faith is of things not seen? And so are the mysteries of this faith, even in the very Messiah, though seen with mortal eye, yet much more unseen, not only for his divinity, but divine actions, office, and doctrine also, only apprehensible by the eye of faith. 18. What are the particular Churches? Members of the Univerall Church, of which Christ is the head, planted by the ministry of good men, in the power of God, and his word, in all parts of the world, and in all times preserved by his grace, in one part or other; so all those famous Churches of Asia, Phrygia, and Pamphilia, of Rome, Ephesus, Corinth, Greece, and generally in Europe, Asia, Africa, and now America also, and that were in all times, as well of the Fathers and patriarchs, even Adam, Noah, Abraham, Moses, the Jews and to our times, make up this one Catholic Church of God, or to go further, even all men and Angels, elected and saved. 19 How express you the Church visible or invisible? The invisible company of Saints, elected of God to eternal life, only known to God, and not to be discerned of men, therefore called invisible; whereas all professors of the faith, living in the Church, and seen in that society, charity binds us to acknowledge, as the outward signs and profession show, to be the Church, and which we call the visible Church. 20. Is the visible Church perfect? Nothing less: for as she is in the unclean world, she must needs be corrupted with that air, and in her are vessels of honour and dishonour, and so as in regard of both, she is called a Net, Mat. 13. 47. yet in regard of the better part, also called the Kingdom of Heaven. 21. How those other distinctions of the Church? As in respect of place, Heaven, where Saints and Angels, and earth, where men are members of it; so in regard of their exercises on earth, the Church militant, yet in her spiritual warfare, and under the cross, but aspiring towards heaven, the triumphant part, thither already aspired, having past the troubles of the world, in joy and felicity, both together, when complete and united, make up the Catholic Church. 22. How said Catholic? In regard of universality of times, places, and persons, as well as Catholic doctrine of truth, therein propounded. 23. How holy? In regard of the holiness there to be found in the Head, Christ the Lord, imparting holiness to the members. Holy Father, electing it. Holy Ghost sanctifying it. Holy Faith professed in it. Holy Scriptures taught in it. Sacraments, and Ceremonies, Prayers and actions used and exercised in it. Life, and conversation of the Members, in comparison of the rest of the world. 24. What are notes of the true Church? The true preaching of the word of God, and right use and administration of the Sacraments, which cannot be well exercised, but under a godly discipline, and joined with holy life and conversation. 25. How is this proved? For that thereby the Church is called together and distinguished from all other companies whatsoever, the word being the means, the Sacraments the signs and seals of the covenant of grace. 26. How the word and preaching of it? For that by it is the Calling together Building up Badge, or cognizance of God's true Prophets and servants to know them. of the Church. Testimony of the truth, most sure and firm, so as no other doctrine whatsoever. 27. How show you this? For that by this the faithful are called to be Saints, so Rom. 1. 7. and the Church is built upon the doctrine of the Prophets and Apostles, Christ being the head corner stone, and by this the Lord addeth to the Church those that should be saved, Acts 2. 47. so of the contrary, if not this, it is not the Church. 28. How appears that? Because if it be not by God's word called, it is not Ecclesia Dei, but rather the Synagogue of Satan, as appears by any company assembled by any other means, as if assembled by the Talmude, a Synagogue of Christ's enemies, the Jews. Koran, an assembly of Turks, his enemies. Very Word, if corrupted with false Interpreters, or Glosses, a sect of Heretics, and so all heretics enemies of him and unity: but the word truly preached, and set forth, the only cognizance of his true Prophets and Servants, as testified in holy Scriptures. 29. How testified in them? In the prophet Esay 8. and 20. If they speak not according to this word, it is because the truth is not in them. So Saint Matthew 15. 7. O hypocrites, Jsaiah prophesied well of you, In vain do they worship me, teaching for doctrines traditions of men. And John 2. 10. If any come to you and bring not this doctrine, receive him not: as if he should say, This is the note or token to know him by. And Gal. 1. 8. Though we, or an Angel from heaven, preach otherwise then this doctrine, let him be accursed. So this firm and true testimony, as no doctrine else whatsoever. 30. How the Sacraments? As instituted for seals of grace, so also in their right use and administration, the cognizance of the Church, and badge of all true believers, as was spoken 1. To the Fathes, This shall be a sign, Exod. 12. 2. 5. 2. Of the Fathers, They all eat of the same spiritual meat, and drink of the same spiritual drink, the Rock that followed them: And all baptised in the cloud, and in the sea, to Moses, 1 Cor. 10. 2. 3. Of the Church since, and to the Disciples, Go teach all Nations, and baptise, etc. and, Do this in remembrance of me. So it is most apparent they are the true notes and signs, as most essential of the true Church. 31. What say you by those marks, of universality, antiquity, visibility, succession, consent, and the like? Though these are not to be neglected, as insisted on by Vincentius Lyrinensis, and many holy and good men, yet we must know that the former are more essential and sure, these by themselves alone more uncertain, extraneous, and as may be found failing and accidental. 32. What use of these? If joined with the former, they serve for the better illustration of the truth, without them no assurance; so we thereby may see the worth of the former, and the weakness of these, as may easily be demonstrated. 33. How demonstrated? For that without contradiction The true Church hath existed without them. The Synagogue of Satan, even defections from God and his Church, may enjoy them. And that not only in singular, but in general, all of them, if exempted from holiness, or the former notes. 34. How make you that to appear? First, that the true Church may be without them, is clear, 1. In primitive times, without that universality or antiquity. 2. Adam's sons, and Noah's family, most of them worst, and Christ times, and the Apostles, fewest good, and scarce any visibility, much less universality or antiquity. 3. All first times, all such successions troubled by the persecution of Saints, both by the Giants, and sons of men, in the first ages of the world, against the sons of God, and the Jews Church, as well as by the tyrants in the first times of the Christians Church, and when more consenting against the truth, then with, or striving for the same? 35. How found in the false Synagogues? Where ever God had his Church, the devil his chapel by, instituted by Adam's disobedience in Paradise, so what more ancient than defection from God? In Angels first, the companies that fell, Ecclesia malignantium; in Adam then, and all Adam's sons that perish, what more universal than that contagion? what more constant succession then that of sin in mankind? and the devil a most vigilant Bishop in his Diocese, and as ready substitutes, his wicked agents and instruments, what more visibility then of his kingdom and Church? and what more evident consent, then of Simeon and Levi, brethren in evil? and of Herod and Pilate against Christ, as of all wicked ones against the Church of God? 36. How more particularly? The Temples of Idols and Heathen religion, we may see what antiquity, universality, visibility, succession, and consent, even from the first times, and Adam's disobedience, they can show, when Giants, sons of men, before the Flood, builders of Babel after, and all Heathens then, and still, the greatest part of the world, in blindness and idolatry, bondslaves of Satan, and for all sects and heresies, as of Mahumetans, Nestorians, Arrians, and such dens of wild beasts, and nests of unclean birds, we may see how great a pretence they may make to these notes, without holiness, or the former. 37. What shall we say then of these Notes? That if they be joined with holiness, and the former, than we may make very good use of them, to distinguish and know the Church more plainly, for alone they may fail us. 38. What say you of the Church of Rome? As of a particular Church, and by these marks to be examined, how a member of the universal Church. 39 But is not there holiness without antiquity? If there were, it were not to be denied, but that it were a true, and sound Church of God; but as it is, we deny it not, to be a Church, a true Church, or truly a Church, a particular one, as that it is an unsound, or much corrupted one, can they themselves when put closely to it, scarce or hardly deny. 40. But the faith and holiness of that Church is commended in Scriptures, and said to be famous, throughout the world? It is true of the Primitive times, thereof, but we now speak of the present, and late bred corruptions, and defections of the same. 41. Where is the true Church then? Where the truth and purity of Religion is restored, according to God's word, and his truth, and the corruptions purged, and done away, as in our, and other the best reformed Churches. 42. Have not some in pretence of this been too violent, to purge or expunge things necessary? If any have, or seek to do so, they stand or fall to their own Judge, we as private men, must not be their Judges, or Judges of these things, we are to leave them to their superiors whom God appointeth. 43. Can the Church of Rome then, or any particular Church fall from God? It is apparent, for that the Lords Spirit is not tied to any place, for then not only Jerusalem his City, but the famous Churches of Asia, long since collapsed, had yet stood and flourished, and many others now under Mahometan and Turkish servitude, or quite decayed. 44. How then did God promise his Spirit to his Church, to be with it to the end of the world? To be present, to lead it into all truth, wheresoever it is, even in all places of the world, but as the wind bloweth where it listeth, so his Spirit to the faithful every where, ●ut for their infidelity, sometimes pulleth one down, and setteth up another, even casteth off the natural branches, for unbelief, and grafteth in others, all according to his good will and pleasure. 45 What learn you else concerning this Church? That as it is the Church of God, a holy Church and Catholic, in regard of all times, places, and persons of all sexes, and degrees, peoples and nations whatsoever, whereof it consists, consenting in the truth of the Catholic doctrine, of the Prophets and Apostles, so it is also, and in unity of Spirit in the communion of Saints. 46. What in this communion of Saints considered? The union, in that it is a communion. The persons who are Saints. How is their union? 1. in the unity of faith, the doctrine of salvation. 2. The head, which is Christ. 3. The body which is his Church, they members. 4. The Spirit which is the bond of peace among them. 2. In the participation of the Sacraments, tokens of this union and communion. 3. Bond of charity, and love between themselves and Christ their head, and by him also with God. 47. What is that communion then? That holy and sweet fellowship which all the members of the Church have one with another, and with Christ their head, and so with God, whereby all good is communicated to them from above; and consequently in mutual charity one unto another. 48. Between whom is this communion considered? Between the Saints and Christ their head, and so with God; themselves one with another, so the Saints both in heaven and earth. 49. How with Christ, and God? As the excellent Means whereby reconciled to God, and at peace with him. Grace, of partaking of Christ's righteousness, being one with him by faith. Assurance of my hope, of all good things in him and by him attained, for that he so feeleth my wants, heareth my prayers, is ready to relieve my misery. 50. What fruit and profit of this? All happiness, and goodness thereby acquired? As peace with God, peace of conscience, peace in the soul. Influence of all graces from Christ our head. Effects of holiness and righteousness from him. Glorious inheritance, title, estate and hope of all Saints, and all comforts in him. 51. How exemplified? By the spiritual building, Christ the foundation, and head cornerstone, and we the building. By the peaceful Olive, Christ, and we the branches engrafted. By the Vine Christ, and we the pruned branches. By the head Christ and we the members. By the Bridegroom Christ, and we the spouse, and such similes of his imparting his goodness, righteousness and graces to us. 52. How of the Saints among themselves? As members of one body, branches of that Vine and Olive, stones of that spiritual building, all for the good one of another, bringing forth much good fruit, to the honour of God. 53. How between us and Saints in heaven? In mutual sympathy, as branches of one vine, consent in the praises of God, prayers one for another, though not one to another; and all best duties, however unknown to us now, will be manifest hereafter, they being our fellow servants, and brethren, that assuredly wish our good and happiness, and in the resurrection to be partakers with us in glory. 54. How among the Saints on earth? Though plainly and evidently in 1. The unity in Faith, the doctrine of truth professed. Hope of blessedness. Spirit and bond of peace. 2. Union with the Head, and participation of the Sacraments, yet most essentially in the union in charity and works of mercy. By helping one another. By relieving and comforting the weak. By bearing one another's infirmities, and doing all good, temporal to the body, spiritual, prayer, instruction, and the like to the soul, to the comfort of the Saints and Church of God. 55. Why called Saints? Both By the general calling of God to grace. Out of charity to the Church of God in all. The visible members presumed faithful. In hope of the inheritance of Saints, and desire that it may be given to all. For that the best part are indeed Saints of God. What comfort in this faith? Most heavenly to consider That 1. Christ himself in this sympathy, feeling our wants, heareth and knoweth our prayers. 2. Even Saints in heaven desire our good, and pray for it. 3. How mean soever in worldly eyes, yet if Saints of that high and holy fellowship, wherewith no compare, as joined so to the King of Kings, etc. 4. All Saints their prayers, devotions, fastings are heard, and made, and done for us, and our good, as all Christ's actions and merits applied. 5. That hereby is more content, and true riches, then in all worldly possessions; as all good enjoying of heavenly and earthly good, coming of this communion. 56. What learn we hence? Many good duties, and how to behave ourselves, in and towards the Church of God, and communion of Saints. As 1. To honour and reverently esteem of this holy society. 2. To desire the good of it, as a faithful member of the same. 3. To be of holy conversation, as beseemeth a Saint, and a Christian. 4. To come out of the world, leaving Egypt and Sodom, to be admitted into this Canaan, the House and Church of God. 5. To be in unity with myself, God, and his Saints, in the bond of the peace, of a good conscience, love, and charity. 6. To seek sit company of Saints, and so to delight in God's house, the Saints on earth, and such as excel in virtue. 7. Conversing with Saints on earth, by holy conversation; and those in heaven, by heavenly contemplation, to aspire to a more straight union with that holy congregation. 8. To do good to all, especially to those that be of the household of faith, as having a fellow-feeling and compassion to all God's Children. 9 To exercise ourselves in fit and holy actions, beseeming God's house, and that holy company. 10. To have comfort in all things, and sufferings, both in respect of the Saints and their fellow-sufferings, but chiefly Christ; his fellow-feeling of our infirmities, to help and relieve us. 57 What followeth? The last three Articles of the Creed, concerning the privileges given, and belonging to this holy Society, remission of sins, resurrection of the body, and life everlasting. SECT. 12. The 10. 11. and 12. Articles of the Creed, concerning the Privileges of the Church. and first forgiveness of sins by washing us in Christ's blood, covering of our sins, and imputation of his righteousness to those that are his, and none others, we being not able to satisfy for our own, but needing God powerfully, the Church ministerially, to forgive them where faith in Christ is required, the condition whence the use of much comfort, and consequently the blessed hope of resurrection, the second privilege manner, certainty, and reason whereof are here observed, taken from God's justice, equity, and mercy. As also farther illustrated by divers examples and similitudes presenting to us a show of the resurrection, so — the order of it, and excellent estate therein more amply expressed, in respect of the godly, and what good duties to be hence learned, and what good uses to be made of the same Whence also consequently our joyful hope of life everlasting. The last Articls where life of jointly of soul and body raised and united in joy unspeakable and endless in heaven, is by that to be understood which is also called the union With God, and fruition of the glorious Godhead, and blessedness eternal, which is the life of Angels, though the means or cause of it, as Christ, or the word, sometimes figuratively called life, and life eternal: or as it may be inchoate herein in the kingdom of grace, as consummato in glory: whereas the contrary and estate of the damned not properly a life, but death, or ever dying life, and so not mentioned in the Creed, where only the comfort of the godly intended: the use they make, and duty they ought o learn, in seeking, striving for it, in assurance of which their blessed faith and hope, they say Amen. 1. What is contained in these three last Articles? Three privileges granted to the Church, and not elsewhere to be found, or attained, each Article one, viz. 10. Forgiveness of sins. 11. Resurrection of body. 12. Life everlasting. 2. What is forgiveness of sins? God's passing by our sins, without calling them to his remembrance, to shame or punish us for them, but on the chose, imputing righteousness to us, and accounting and allowing us just. 3. Wherein consisteth it? In these two things, the Covering or cancelling, and discharging of sin. Imputation and gift of justice. 4. How is the covering or discharging of sin? In taking away both the spot and stain of guilt, and consequently the removing all punishment. 5. How is it done? By washing our souls in Christ's blood, purging them by his merits, and drowning them in the sea of his infinite love and mercy, and as we are in Christ, he beholdeth no stain in us, he seeth no iniquity in jacob, and the cause of sin removed, punishment the effect, and death eternal, the due to sin, must needs be done away. 6. How the imputation of Christ's justice, and his merits? As in him our sins done away, so in him is justice given, by putting on him and his robes of righteousness, as we are in him part of that holy society, the communion of Saints, and members of the true Catholic Church. 7. To whom is then forgiveness of sins? Only to the true members of the Catholic Church, for so to them that are in Christ, thence is no condemnation, because they are of that body, and in him, in whom God is well pleased, and so to all others who are not in him, what can be expected but condemnation? 8. Can we not satisfy for our own sins? How can we satisfy for sin, that without him, and his grace, are not able to think a good thought, and when our best works, in comparison of true holiness, are but as polluted and filthy clouts before him, and when we have done the most we can, it is but our duty, yea when the best we can, we are but unprofitable servants, where is then our merit of ourselves, or ability to satisfy for our misdeeds? 9 Who forgiveth sin? Only God the Father, Son, and Holy Spirit, who having power to make the Law, have power to forgive the offence. 10. How is the Church said, or men, to forgive sins? The Church ministerially, and that divers ways, from God, as by The ministry of the word, procuring it, by offering and ordering the doctrine of repentance, and forgiveness of sin, and converting sinners to God. The exercising the power of the keys, by God's order and commission, for the benefit of the Church, to humble the soul. The applying the same to the penitent, and so in the power of God's commission, to give and pronounce absolution, to the benefit and comfort of the soul desiring the same. 11. How the keys? or power of them exercised? In foro 1. Exteriori, in fancy Ecclesiae, more publicly in the sight of the Church, to the reforming of offences, and removing of scandals. 2. Interiori conscientiae, more privately, to the comfort of the soul, and quieting the conscience of the humble penitent. 12. How men? how do they forgive? Only partially, in regard of some part of some offences, concerning them, but God forgiveth to the truly penitent totally, in respect of all parts of both guilt and punishment, and fully whatsoever, either the Church holily intendeth, or men neglect, or wilfully refuse to forgive, if he please. 13. How stands this with God's justice? As in justice even to the utmost satisfied in the sufferings of Christ, and in mercy, as he gave and accepteth him, and in his merits for us. 14. What is then required to forgiveness of sins? A lively faith in Christ, whereby we apprehend him, and his merits, and perfections, thereby applied and made ours, whence cometh true repentance, forsaking sin, and cleaving steadfastly to God. 15. What certainty of it? God's gracious promises in Christ, effectually applied, and sealed to the soul, by the ministry of the Church, in the holy use of his Word and Sacraments. 16. What learn we hence? In this life, seeking this privilege in the Church 1. To make our calling and election sure in Christ. 2. To become truly a member of his, so to have our sins forgiven. 3. Obtain peace of conscience, thus, and both with God and men. 4. To disclaim our own merits, so in humbleness crave and have Christ's justice. 5. To try our faith by our repentance, and so by our assurance of forgiveness, and thus seeking, we shall surely attain it, both from God and his Church, and have peace with God and men. 17. What followeth of this? Resurrection of body, as a consequent of forgiveness of sins, for as death entered by sin, so sin also taken away, the punishment also to be removed, which being of the body in part, shall also in that part be dissolved at the last, and the body raised. 18. But how, and when shall it be? By the mighty power of God, and in his word, by the voice of his Angel, and sound of his trumpet, at the end of the world. 19 How can this be? Though worms have eaten it, or Seas or grave turned it to rottenness, or wild beasts or fishes devoured it, yet when he saith, Come again ye children of men, no graves, rottenness, or corruption can keep them from his presence, whose word can again restore them, as at first created them out of nothing. 20. How is this further confirmed? Even by the rules of reason, at least, from the justice, equity, and mercies of God in Christ. 21. How in reason? As they in the soul pleased, or offended God, so to be made the object of his justice, or mercy; for as he is God of Abraham, and God of the living, of all Abraham, and not a part only, his soul, as else illustrated by divers examples and similitudes. 22. How in the justice of God? As the body with the soul offended the divine Majesty, so with it to be called to account, and since no such justice yet seen performed, that it should hereafter be at the last. 23. How in equity? As both soul and body served God, and did honour him, and in Christ accepted of him, so both to rise to be honoured, which cometh towards his mercy, and as he is Father of both in Adam and Christ. 24. How his mercies in Christ? As promised to all faithful, and for his promise sake, both body and soul to be blessed, else but a part of blessing, and God and Christ's servants, but in part his, or part of his servants raised, but as his blessing perfect, and promise without failing, or repentance, so full and perfect restoring, and blessedness both in body and soul. 25. How farther illustrated? By examples and similitudes of the resurrection. 26. What examples? Not only Christ himself, in whose form we shall rise, which also giveth a taste, as a first fruits assurance, and testimony of our Resurrection, and showeth God's power and good will to our nature, but also of divers others, as the widow of Sarepta, and Shunamites son, by Eliah and Elisha raised to life, the man by the Prophet's bones, and those three raised by Christ, Dorcas by Peter, and Eutiches by Saint Paul, all farther testimonies and tokens of the very body's resurrection. 27. What other similitudes? Of the day, succeeding night, spring after winter, even flies and Bees, the Rigndove, beast Myoxus, and Phoenix from death usually reviving to life again, seeds cast into the earth, there dying, yet quickened again, Saint Paul's instance of the Resurrection. 28. What hence gathered? That as when we see some herbs bud in the spring, we know so others may, so when we see some bodies raised, we may know by their example, others may also; or when we see some excellent Artist show some excellent works, by it we know he can do more if he please: so when we see God raised some, and gave life, and clothed the souls with the bodies, he can do so by all the rest, when he sees his time, and when he please. 29. With what bodies then shall we rise? With the same we live here, as holy job saith, and Saint Paul, with our own bodies, yet made glorified incorruptible and spiritual bodies. 30. How glorified? As fitted to that mansion they shall possess in the heavens. 31. How incorruptible? By doing away all corruptions and imperfections, which may tend towards death, or offence to the soul, so a comfort, whatever imperfection, weakness, or deformity, there, all such imperfection and defect shall be done away, and the glorious soul, as a glorified one, so shall have a perfect and incorruptible body, to praise God with eternally. 32. How said a spiritual body? Not that it is turned to a spirit, but in regard of the excellent qualities it shall be then endued with in comparison of this body of frailty and earth that we now possess; and as it shall be comformable to these spiritual exercises of the soul, then to be used, and sympathising with that spirit, subject in all things without reluctancy to the Spirit of God. 33. How the Resurrection effected? By the Father, in the Son, and virtue of the Holy Ghost, whereby all shall be raised, and brought to judgement. 34. Of whom this resurrection meant? Of the godly, hereby princially intended, the symbol of whose faith is here expressed, but of all here intimated, of the just to mercy, the others condemnation, hence consequently gathered. 35. What learn we hence? Good duties, in preparation of ourselves for a joyful resurrection. As 1. not to live like Epicures, or such as expect no resurrection, but in days of grace, as preparing for a life in glory. 2. To consider how, though death impair us, there shall be a resurrection to renew us. 3. To serve God with all our members, bodies and souls also, that all may be partakers of a joyful resurrection of the just to glory. 4. To be comforted against death, in this hope, and joyfully express the same, in all things. 36. What comforts to be hence raised? In that as we may find, hough we live a thousand years, yet we must die, in the first Adam's fall, so now though a thousand, or thousands in the dust, yet in the second Adam we shall be raised in his form, and power, so 1. To bear all weakness, sickness, deformity, even death itself, with patience, since Christ will raise all that are his, in power and beauty, to glory. 2. To bear the parting with our nearest friends patiently, in remembrance of this resurrection and meeting again in joy, in body and soul at the resurrection. 3. To bear the very parting and laying down of this body of dust, with that moderation and comfort, beseeming a Christian, and servant of him, that will at last, reward all our service done to him, either in body or soul, with a merciful, and just reward. 37. What followeth hence? As a consequent of this resurrection, life everlasting, for as forgiveness of sins, argueth taking a way the punishment, death, and so a resurrection; no less, it, and the resurrection import the position of life everlasting. 38. What is your hope then? Of a joyful resurrection to life everlasting, both in body and soul, to be consummate with God, and all Saints in the heavens. 39 What herein to be considered? The life of body and soul, eternity of the same. The sum and consummation of all happiness, in such joys, that no eye hath seen, or ear heard, or could enter into the heart of man; prepared for the Saints, and to endure to eternity. 40. What is life? The act of living, not so much consisting in the continuance, as exercising the faculties of life, and enjoying the goodness. 41. How mean you that? For that long continuance, as a hundred, or a thousand years without knowledge, the light of life, or action, the exercise of life, or doing good, and the best acts of the soul, is but as it were, a long sickness, and lethargy of the soul, or deficiency of life, wanting the fruit and comfort of the the same. 42. How doth the soul live? By her own being, but from God, author of that being, and original fountain of life, living of himself, and undependently, and so giving all things else their life and being. 43. How doth the body live? By virtue of the soul, and her union with it, and so by the power, and operation of the same. 44. What is eternity? A duration, and continuance, or enduring without beginning, or end, or both. 45. How explain you this? Eternity or such enduring is considered, First, either simply, and absolutely, without beginning or end, and so only God absolutely, eternal, and inhabiting eternity. 2. In part, as the Schools speak, either a part ante without beginning, but having end, so God's decrees from eternity, either without beginning, but ending in his works, or a part post, having beginning, but without end, so the eternity of Angels, and souls that by creation had beginning, but by God's grace, and goodness continuing them, shall never have end; this is also called eviternity, and thus all eternity is contra distinguished to time. 46. In what manner? As eternity absolute, hath neither beginning, nor end, so God eternal. Eviternity, hath beginning but no end; so Angels and Souls. Time, hath both beginning and end, so this world, and all temporal things, and thus all continuance is usually distinguished. 47. What is eternal life then? The fullness of joy, and comforts of life, in the presence of God, that shall never have end. 48. How more largely? The union of body and soul, as the resurrection of the just, to that end to be united unto God, and have the fruition of the glorious God head, enlightening, and inhabiting those that are his, for ever, so making them to dwell with him, in whose presence is fullness of joy, and life for evermore. 49. How is this else called? Happiness, and blessedness eternal, as therein enjoying the fruits and comforts of that everlasting life. 50. Is this also the life of Angels? It is, whose only blessedness and chief delight, is in contemplation, and fruition of the glory, beauty, and majesty of God, than which there can be no greater joy or happiness. 51. How so? Because in him is all goodness, even in the fountain, all goodness else, but a few dispersed sparks of that eternal light, or a drop of that Ocean, wherein only is plenitude, to the satisfying of all desires of what goodness soever. 52. How is eternal life else taken? Sometimes in the Scripture, for the means and beginning of this, in the kingdom of Grace, as it is said to Christ, to whom shall we go, thou hast the words of eternal life, and this is eternal life, to know thee, and whom thou hast sent, Jesus Christ. 53. How is this eternal life? As it is the union of the soul to God, by grace, though imperfectly, yet receiving the comforts of life, from him, by the influence of his holy Spirit, bringing joy and unspeakable blessings, and peace to the same. 54. How manifold is eternal life then? Twofold, either inchoate, in this life, in the kingdom of grace. Or consummate, as aforesaid, in the kingdom of glory. And this is also twofold, or in two degrees. 55. Which are they? 1. Either in that part only, the soul, as that is united to God, and enjoying happiness with him, when the souls of the just depart hence in the Lord. 2. Or in body and soul, most fully, as shall be after the general resurrection, and so principally here intended. 56. What the parts of this life, and blessedness? The divine and blessed living of the soul and body, when joined together in the presence of God, and union with him, enjoying the fullness of all that is called goodness, as both joy and pleasure, riches, health, liberty, honour, glory; and all these absolute and entire, not mixed with any grief, or any other inconvenience, as worldly things, but perfect, according to the perfection and excellence of the person, place, and giver. 57 And how this estate expressed else in holy Scripture? By many comfortable phrases and figures, expressing the joy, honour, glory, comforts or blessings there, as said to be, and remain With God, and in God, in the Lord. In the hand of God, in his presence. In heaven, in eternal rest and peace. In Paradise, in Abraham's bosom. In joy & blessedness, & as here, in life everlasting. 57 But is not life everlasting to the wicked? No, for their estate is not properly a life, as wanting all joy, comforts, and fruits of life, but a death or continual dying, in pain and torments, and so if at any time said to live, it is with addition of everlasting torments, or to live in everlasting chains of darkness, with the Devil and his Angels, or the like, whereby signifying an eternal dying life, or living death, and in that respect most properly termed everlasting death. 58. Why is not this their estate expressed also in the Creed? Because this is here intended as a symbol of their faith, so penned for the comfort of the just, and to remember them of their hope, and happiness, and stir them up to godliness, leaving the others to the hand of God, whose estate yet may hence be plainly gathered, and also is in St. Athanasius Creed, & some others, more fully expressed. 59 What learn we hence? Many good duties, as in our Christian calling so to order our lives and conversation, as always having an eye to this blessed hope. Remembering this end, without end. Breaking off sin betimes, since no unclean thing may enter here. Striving to enter the straight gate of virtue, leadign to eternity, leaving the broad way of the world. Taking joy in things that shall yield everlasting joy. Desiring, praying longing for it, etc. 60. Why is Amen added? To show the certainty, assurance, and confidence we have, as well as our own consent to this faith. 61. What signifieth it? Verily, certainly, or undoubtedly, or as it is else usually rendered, So be it. 62. What mean you then by it? That we do believe and confess, Not only in word, professing, but from the very heart. Not wavering, but certainly, without doubting. Not as though it were in our own power, but craving help, and strengthening of our faith from the hand of God. 63. But how should Amen be added, since it is no prayer? 1. Either as the last Article signifies those privileges of the Church, whereunto all faithful souls aspire, and so in that aspiration say Amen. 2. Or as we generally confess the certainty of it, and our submission of soul, to this faith, and the will and truth of God. 3. Or in particular, we intimate our prayers for this, or some other thing, for our own good, and the Church of God. 64. For what things? For faith, as Lord give us true faith. For increase of our faith, as Lord increase our faith. For help and comfort, Lord help our unbelief. For defence, Lord defend us, and all professors of this faith. Or the like holy aspiration to heaven, and heavenly things, in the meditation and confession of this faith. 65. But do not they abuse it that make a prayer of it? Yes, in that ignorance, and much more, all infidell-like, and deboished Christians, that take the words in their mouths, and never conceive it in their hearts nor express it in life, by obedience, and so most fearfully abuse, and take God's name in vain, to their condemnation. 66. Why the gesture of standing, used by all, at this confession? 1. To difference it from prayers, where at we kneel. 2. To show uniform gestures with the Ministers, as unity in consent. 3. To show our readiness, to stand constant, yea and die in the constant profession of this faith. 4. To signify the posture of Soldiers, as ready to fight in defence of this faith, and our Lord; and so soldiers with their swords drawn, and standing, signified as much, as Primitive times, and Histories relate. 67. What learn we hence? To stand in the truth, profession and defence of this faith, even to death, that the Lord may give unto us the Crown of life; which he grant to us for his mercy's sake in Christ, to whom be glory ever, Amen. SECT. 13. Quest. 6. Concerning the sum of the Creed. Not so much a prayer, as acclamation in zealous expression of their confidence, The sum of the Creed, or substance thereof, Epitomised, and application of our Christian faith to the three Persens in Trinity, Father, Son, and Holy Ghost, and under the third part, or Article, concerning the Holy Ghost, the rest of the Articles shown, comprehended, with a most plain and familiar expression of the same. 1. What learn you chiefly in these Articles? I learn this one thing faith, or to believe in God, distinctly explicated in three parts, according to the number of the three Persons in Trinity. 2. What the first? First, I learn to believe in God the Father, who hath created me, and all the world. 3. What note you in it? The application of my faith to the first Person in Trinity the Father, described by His Essence, God. Person, Father. Attribute, Almighty. Action of creation, the Creation. Object thereof, the world. Application thereof, to myself. My Creator, as Thomas said, my Lord, and my God, who created me, and all the world. 4. Which the second? Secondly, in God the Son, who redeemed me, and all mankind. 5. What note you in this? The application of my faith, to the second Person in Trinity, the Son described. By His essence, God. Person the Son. Action, redemption, the Redeemer. Extent, in sufficiency, to all mankind. in efficiency, to all the Elect. Application to me also, my Saviour and Redeemer. What more chiefly observed in the Mediator Christ? His name Jesus, a Saviour, Christ anointed. His nature, God and Man, so God's Son, our Lord. His office, of Saviour, or Messiah. Mediator to God, making atonement for men. Redeemer of men, the redemption performed by his humiliation, in his incarnation, sufferings, death. By his exaltation, in his resurrection, ascension, session, with coming to judgement. 6. How more especially his office of mediation seen? Apparently executed, in His Kingly office, governing Priestly office; offering that sacrifice his body, and making atonement for Prophetic office instructing his Church. 7. Which the third part? Thirdly, in God the holy Ghost, who sanctifieth me, and all the elect people of God. 8. What note you in this? The application of my faith to the third Person in Trinity, the holy Ghost described By His essence, God. Person, the Holy Ghost. Action, the sanctifier, and sanctification. Object, the Elect, or Saints of God. Extent, all of them. Application to myself, as he sanctifieth both me, and all the elect people of God. 9 But what is that which followeth in the Creed concerning the Church of God? Intended to be comprehended in this Article concerning the Holy Ghost, as by the virtue and efficacy of his holy Spirit, all the merits and benefits of Christ's office and sufferings, and the merits of God, are applied to the Church, and Saints, called the elect people of God. 10. How are they called then? The Church of God by the merits of Christ redeemed, and by the operation of this Spirit, collected, united and made A holy Church by his sanctification. Catholic Church by his every where diffused graces. Communion of Saints in his uniting power, knitting them to the head Christ and God; among themselves, in unity of faith, Christians, Spirit, at peace with God, themselves, all others. Charity helping one another, participation of the Sacraments, signs and seals of this communion, whereby called Saints, and whence the blessings and benefits, or the privileges of this holy company do spring, which are to be found in this Noah's Ark, the Church, and no where else. 11. Which are they? The forgiveness of sins, by the application of Christ's merits to our souls in this life. The resurrection of bodies, after this life, in the virtue and power of his resurrection, our sins being forgiven. The life everlasting, the consequent of this resurrection, to enjoy glory in eternity, with him, and in him, by his grace. 12. Why is all this attributed to the Holy Ghost? Because by him is the dispensation of God's graces to his Church. 13. Is it not then to Christ? Yes, and to the Father too, for these three are one, and their works, are jointly exercised together, for the good of the Church, though distinguished in the order, and manner of the execution of them, according to the propriety of the persons in the Trinity. 14. How then attributed to the Father? As to the fountain, from whence all goodness, mercy, and graces do proceed, and flow. 15. How to the Son? As to the means, whereby derived to the Church, the powerful and valuable price of our redemption, whereby all good is conferred on the Church. 16. How to the Holy Ghost? As to whom the dispensation of all his goodness, and grace, is committed, to the perfection and compliment of this work of God, in sanctification, the earnest penny of glorification. 17. This then is the sum of our faith? Yes, concerning both God, and his Church, and so the whole substance of the Creed. 18. What followeth? The third part of the Catechism concerning the Law, or the Will, and Comandements of God. The third part of the Catechism, concerning the Commandments. SECT. 1. QUEST. 7. Wherein the transition. The transition to the Commandments, or third part of the Catechism in the seventh, and following question, where first the number, name and title of them, as the written Law of God, whence the difference of Laws and especially those of the jews, the once whole Church of God are showed, and handled, with many notes of particular distinction among themselves, as of the moral Law from the judicial Law that was more peculiar to the Commonwealth and state of the jews, and of them both from the ceremonial, with the reason and manner, time, and and, or change, and other respects of the same: of Christian ceremonies, and their use: and of the Moral Law: more in particular how it is perpetual, and in effect and force, both before the promulgation of it in that form at Mount Sinai, as well as since, and how far in force still with us Christians, who though we are freed from the curse bare letter and slavish fear are yet bound to the duties and effect thereof by the Law of Grace that so agree, Christ being the scope and end of both how and why it was written in the two Tables, and that twice, and how divided. 1. YOu said that your Godfathers and Godmothers did promise that you should keep God's Commandments? Yes, in that third part of the vow, and promise in Baptism, whence we come to consider in this third place, the Commandments of God. 2. Tell me how many there be? Ten. 3. How appeareth that? By the prescript word of God himself, and his servant Moses, by whom they are named the ten Commandments, the ten words, or decalogue, signifying as much. 4. What do they contain? The whole Will or Law of God, or duty of man. 5. What Law? The moral Law, binding the soul and conscience to the performance of such duties, as are perpetual, and so this Law, above all others perpetual. 6. What other differences of Laws are there? 1. Both Laws humane, politic, and municipal, of divers forms, according to the customs and manners of divers peoples, and Countries. 2. Divine, or given by God himself, of divers sorts. Which are they? Not only that Law of nature, written by God himself, in the heart of all creatures, but also other positive, and written Laws, both the Law of works, do this and live, to the first Adam, and all his posterity. Of Grace, believe and have life, by the second Adam to all Saints. 7. How was the first Law of works promulgated? By God himself in Paradise, to Adam, only abstain, or eat not of the forbidden tree. By God himself, to the Jews upon mount Sinai, the moral Law, or ten Commandments. 8. What was the event? Both broke the Law, and none was able to keep it wholly, whence was need of the Messiah, the promised seed, who should satisfy for their misdeeds, and breach of the Law of works, by their taking hold of the Covenant and Law of Grace. 9 How was that showed? In the promises to Adam, thy seed shall break the Serpent's head, or power of Sin and the Devil, and to all the Fathers consequently, made of Christ, as likewise by those many sacrifices, and types, and shadows of the Messiah, and his offering sacrifice, as well as those other Laws of the Jews, to the talsing notice of, & punishing of sin, & offences, thus entered into the world by Adam's offence, and hence that other division of the law springeth. 10. What division? Of the Jews Law, which was thence accordingly divided into The moral Law. The ceremonial Law. The judicial Law. 11. Why are we to take notice of the Jews, or their Laws? As they were the true Israelites, the Church of God, to whom both the Law, and Testimonies, the Ark and Temple of God, and all tokens of his grace, and favour were committed; yea all the privileges that belong to the whole Church once appropriated to that holy, elect, and chosen people, as from whom, the Messiah, according to the flesh, should spring, to be the joy and light of all Nations, and in whom, all Adam's posterity should be blessed. 12. Was the whole Church straitened in so narrow limits, as one little people? It seems so, to the good providence of God, as once in one Adam, and since in one Ark, only eight persons, the whole Church, yet cursed Cha● also, among them, and then one Abraham's family, and one people of the Jews, and among them, many unbelievers, to show the few number of the truly faithful; and now though all Nations admitted, yet but one Church, a little flock, guided also by one rule, and Law, the Covenant of Grace. 13. What were those Laws then of that Church of God, among the Jews? 1. The moral Law, binding to performance of all good duties, towards God and man, 2. The ceremonial, setting forth the sacrifices for sins, in the breaches of the former, and directions in God's house, and service. 3. Judicial, deciding controversies, about political and temporal matters, and inflicting punishments upon offenders against the same, or the former, which punishments of offences, or sacrifices for sin, the greater part of these latter Laws, had been of no use, if the moral Law could have been performed, and breaches thereof, whether by ignorance, uncharity and contentions, or else, could have been avoided. 14. How long were these Laws to continue? The judicial Law, so long as the State or Commonwealth of the Jews, as fitted to their state, manner, or customs; the ceremonial Law, during the time of that their Temple, or Tabernacle, whose ceremonies, and sacrifices as types, and shadows, were referted to the substance, and ended in Christ, and the revelation of the Messiah, who opened the second Tabernacle, his Church, but the moral Law binding to the duty of virtue, and godliness abideth, and standeth fast for ever. 15. How then was it said a Law of the Jews? As they were then accepted, and were indeed the true Church of God, for as considering 1. The letter, it was delivered to them as Gods own, and peculiar people, having such privileges, as no other people ever had, and but the same, or such as the Church hath now. 2. The substance, it was delivered to the Church in general, (then in them) and so to all people, who must serve God in holiness, and righteousness, and so standeth firm in that point for ever. 16. What the difference between the judicial, and moral Law? 1. The judicial was chiefly in foro exteriori judiciae, the moral, in foro interiori conscientiae, exercised and appointed. 2. Judicial was founded on the moral, to certify the outward breaches of the same. 3. Judicial was fitted to divers manners, and customs of the people, the moral to the heart and soul of all people, in obedience to God. 4. Judicial is more particular, and the moral more general, and divers such other respects, from these flowing, for difference may be seen. 17. Why should the judicial so soon end? 1. Because the Commonwealth of the Jews, to which it was particularly referred, and to whose customs appropriated, is ended. 2. The ceremonial, to which it was also tied, and allied, as concerning manumission in the year of Jubilee, and the like, is also vanished. 3. Diversity of manners, and customs in other people's, and propensity to particular vices, and diversified by divers respects, do often require divers, and other Laws, and punishments. 18. But are we no more than tied to obey, or respect it, than any other strange Law whatsoever? Though we be not tied to the observation of it, as abrogated, yet we may therein see, and respect the equity and excellency of it, and wisdom of the Lawgiver, above all other laws whatsoever; and though we leave it in the very letter, or circumstances, yet in the substance, we observe it, in the obedience to the moral law, out of which it seems taken, and we may judge other laws of most equity, and excellency, that come nearest unto it, only such variation of due circumstances observed. 19 What the difference between the Ceremonial and Moral Law? 1. In that the Moral Law was about in ward obedience, and duties of the soul, the Ceremonial about outward service and ceremonies. 2. The moral, delivered by God himself, the ceremonial and judicial, only by Moses instructed of God. 3. The moral first given, the other in consequence, depending from some parts of that. 4. The moral law neglected, made worse than infidels, that did by nature the things of the Law, when the ceremonial, only a confusion in order among God's people. 5. The moral broken, was a heinous sin always reputed, the ceremonial not so, as in the wilderness, Circumcision, except with perverseness, as in Zipporah, Uzzahs' presumption, and Aaron's sons to offer strange fire, in alteration of the ceremony. 6. The moral, without cost, the ceremonial not without great cost, and chargeably performed. 7. The moral law laid in the Ark, in regard of the perpetuity thereof, signified; the ceremonial not so. 20. Why was the ceremonial to end? 1. Because the first Temple, unto which fitted, was to take end, by succession of a second, in stead thereof. 2. Because the sacrifices, the shadows of Christ's one eternal sacrifice, were in him the substance to end. 3. Because the other ceremonies, types of him, or some divine actions of his, had in his exhibition ended their typical signification. 4. Because sacraments of theirs, were now to give place to the new, so the laws concerning these, this must needs be antiquated and ended. 21. How learn we that ceremonies should end? 1. By Christ's entrance, a new High Priest, after the order of Melchisedee, and so Aaron and his, with their types, to end. 2. By the renting of the veil of the Temple at Christ's death, showing as it were their dissolution, and those former reasons, urged excellently by the author to the Hebrews, Heb. 7. etc. 22. And are all ceremonies then ended? All that have relation to Christ, to come, are now vanished, and out of use, because the thing they shadowed and signified to come, is now exhibited, so no further use of them. 23. How do Christians use ceremonies then? Not any of this sort, but of another, for ornament and decency, in the service of God, not so much in imitation of these, as founded upon the moral law, in exhibition of external worship to God, and sanctification of the Sabbath, in decent manner, and by the institution, doctrine, and example of Christ, and his Apostles, who did both write how some things should be, and promised to set other things in decent order, when they come. 24. How is the moral law perpetual? Though given only to the Jews, yet as they God's people, so in general by them, to the whose Church, and though in the letter of the Commandments they 1. Are expressly to that their state, and time of the Jews. 2. Yet in effect to all God's servants, before that time, that acknowledged the force and truth, both generally, of the whole moral law, and particularly of every Commandment, to all since, who according to the same direct their ways in righteousness, and walk not according to the flesh, but the spirit, in newness of life, and obedience to this law of God. 25. How was the law in effect before? In general, not only God's people, Noah, Abraham, and the holy men, but the law of nature, in the heathen, written in their hearts, made them do and acknowledge the works of the Law, Rom. 2. 26. How in particular the Commandments? For the first Table, the service of God, his honour, and sacrifices, and Sabbaths, recorded before the Flood, and no idolatry recorded, or found till long after, yea most of the heathen gods, and greatest too, even after Moses time; and for the second Table, moral duties, and honest dealings, none can deny, in Noah's and Abraham's families, yea and in divers governments, footsteps thereof, as in the Assyrian monarchy, and other kingdoms. 27. How the first Commandment? To Abraham, God saith, I am God alsufficient, stand before me, and be upright, Gen. 17. 1. so by Adam, Enoch, Noah, and those other patriarchs, it appears they had no other God but him. 28 How the second Commandment? In that Jacob purged his house of Idols, when he built God's Altar in Bethel, Gen. 35. 2. thereby acknowledging the abomination of them. 29. How the third Commandment? The true use of God's name by their prayers, and so, just oath by the true God, as Abraham to Abimelech, Gen. 21. 23. and Jacob to Laban, Gen. 31. 53. and others the like. 30. How the fourth Commandment? By God in Paradise, and no doubt by Adam, and holy men afterwards, either punctually, or equivalently. 31. How the fifth Commandment? By all the godly Sons of holy Fathers, and patriarchs, honouring and obeying their Fathers and Superiors in all reverence and humility. 32. How the sixth Commandment? Seen a spectacle in abhorred Cain, confessing the crime of murder, and guilt of conscience for it, so condemned, and detested of all. 33. How the seventh Commandment? Seen in Joseph, flying his Mistress temptations, and the rest of jacob's sons, taking to heart the shame done to their sister Dianah, Gen. 34. 34. How the eight Commandment? Acknowledged by Jacob to Laban, if any had stolen, let them die, Gen. 31. 30. and by his sons to Pharaohs Steward, or joseph's, if any had stolen the cup, to be his bondmen Gen. 44. 5. 35. How the ninth Commandment? In Abraham, Gen. 20. and Isaac, Gen. 26. reproved by Abimelec, for telling a lie, or false testimony, and Jacob feared to be found or counted a liar, or deceiver in counterfeiting Esau. 36. How the tenth Commandment? In the uprightness of heart required in Abraham, Gen. 17. 1. and seen in him, and Enoch, who walked with God, Lot, Melchisedec, and all the just. 37. How is this Law in effect with us? As we are exhorted to these duties still, and to show our faith, by obedience to them, willingly and readily, according to them, to undergo our duty and service to God, in holiness, and uprightness to the world, in godly conversation. 38. How is it then said, we are not under the Law, but under Grace? This, and the like sayings, that we are freed from the Law, and that Christ hath freed us, Rom. 7. Gal. 8. 18. and 4. 1. etc. and other places are to be understood 1. Either absolutely of the ceremonial Law, which is abrogated, and vanished in Christ, as in that to the Gal. and Heb. especially appeareth. 2. Respectively of the moral, as it should be conceived to be unable to justify, and hath need of Christ to be the end of it for its perfection. To be performed by Christ for us, who striving to the uttermost, are never able to perform it but only in him. To be made more easy for us by God's grace in Christ, and his Spirit, making us to do those things in love to him, which were required under a strict command before, and so we released or freed from the curse of the Law, and condemnation borne by Christ for us. The slavish fear of the threats that should else terrify us. The tyrannical seizing on us, or commanding us, who have now a better Law, the Covenant of Grace. 39 To what use doth the Law then remain? 1. For a rule to square our lives by in godliness, yet without fearfulness in love. 2. For a Schoolmaster to bring us to Christ, showing how much need we have of him. 3. For a Schoolmaster in Christ to bring us to true humiliation, knowing how much we want true godliness, and so to seek increase of graces in Christ. 40. What the difference between the Law of works, and of Grace, or the Law and the Gospel? 1. In that the Law is known by the light of nature, and the Gospel a mystery to nature, 1 Tim. 3. 6. and that Angels so desire to behold unveiled, 1 Pet. 1. 12. 2. showeth only what is to be done, the Gospel how do it in Christ, in faith and love. 3. Is full of threats to urge us, the Gospel of sweet promises, to allure us to perform it. 4. It is a Schoolmaster to show us Christ, and our need of him, or bringing us to him, the Gospel admitteth and engrafteth us into him for our comfort. 41. How do the Law and Gospel agree? 1. In their Author God, that first gave the Law; and since his Son to fulfil it, and in him the Gospel of peace. 2. In their end, Christ, that is pointed at in the one, in presence in the other, and perfection of both. 3. In their threatenings against sin, and upbraiding the disobedient, and unfaithful. 4. In their promises to the observers, and lovers of the Law, by striving to do it, eternal life. 5. In their consent in the setting forth of God's glory, faith, hope, and all graces, without any contradiction, as from one fountain, his Spirit. 6. In their constant, and continual provocations to godliness. 7. In their Ministers, the Priests and Levites, and servants of God, that are to be without blemish, called watchmen. To live unblamably. To set forth the Truth and Law of God. To live of their service, and of the Altar, and whose lips are to preserve knowledge, the people to seek the Law at their mouths, they to set it forth, and the truth, both by their life and doctrine. 42. How was the Law written or delivered? Delivered by the mouth, and written by the finger of God, to show the holiness, and perfection of the same. 43. Wherein written? Both in the hearts of men, as their duty to show it natural, as also moral, and so perpetual. Both in the Tables of stone, and that twice by him, to show it doctrinal, as well as natural and moral, and so to be read for instruction, and preserved to perpetuity, to all generations. 44. How twice written? In the first Tables, broken by Moses, representing the frail hearts of flesh, in which it was written, corrupted by their own inventions, as the Israelites were, when Moses so broke them, by their own Idolatry, and abominations. In the other two Tables prepared again by Moses, to show the confirmation of them to perpetuity, and being restored and so laid up in the Ark of the Testimony, and sanctum sanctorum, to be preserved, and fulfilled in Christ. 45. Why written in two Tables? To show the distinction of the duties in them contained, to God in the first, to men in the second Table, the perfection of their number, also pointing at the perfection both of the Lawgiver, and Law, and so the ten Commandments. SECT. 2. Quest. 8. Concerning the Commandments, and first of the Preface, etc. The several prefaces to the Commandments, three of them: as first of the child, answ: to the 8. quest: wherein the authentical unchangeableness, author, and authority, God, speaking and saying. Autograph in Exod. and the Tables, and other circumstances thereof expended, and why it is called Moses Law. and the words doubled of speaking and saying: so Moses preface secondly analysed, thirdly, the preface of God himself, being both a reason, and to this first and all the other Commandments, wherein to be observed the author, and so his authority, his name, by himself uttered, to show his awful majesty, his Attributes, calling, his Almighty power, as well as mercy and goodness to mind, and so his actions of saving, and deliverances from Egypt, and the house of bondage literally by the jews, and Spiritually by us to be understood. Whence his honour, fear and reverence, with our duty and obedience, are powerful enforced. Of the true and right understanding the Law, and how we ought to be affected in soul and spirit towards it, being of so divine and spiritual A sense, sablimate above and beyond the bare letter, and so divers prime, necessary, in number five, propounded for the better and more spiritual meaning, understanding, and interpretation of the same, with the exposition of the same, as else the contraction of them to a less or fewer number, and some other less prime rules pertaining more to the comparison of the Commandments, and Tables so referred to the beginning of the second Table. 1. YOu signified ten Commandments, which are they? The same which God spoke in the twentieth Chapter of Exodus saying, I am the Lord thy God, etc. 2. What observe you here? A twofold Preface, and then the Commandments. 3. What threefold preface? Of Moses, intimated in his 20. Chapter, where he saith, God spoke all these words, saying. Of God, immediately prefixed to the Commandment, I am the Lord, etc. 4. What is in that first preface? The authentical substance and sum of it, being the very same that was 1. Both Written 1. by God, In fleshly Tables, the heart. In the first Tables, resembling the broken pitchers, men hearts. In the second Tables, restored and preserved in the Ark. 2. By his Spirit, in the hearts of the faithful, willingly to do them. 2. Spoken by God himself, upon Mount Sinai, in terrible manner, out of the cloud and fire, recorded by his servant Moses. 3. Delivered so to the Israelites, in that majestic and glorious manner. 4. Authorized by God, so writing, speaking and commanding them, saying, I am, etc. 5. How collect you this? As plainly expressed in that first place, where 1. The appearance, authentical, the very same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Author, God, thus divers ways divulging it. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he spoke it above all other Scriptures, with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. Autogragh, the Tables with the finger of God written, and it recorded in that 20. Chapter of Exodus, and also Deut. 5. 3. Authority establishing, commanding it, and saying. 6. How is it said, the same? As it was not only the same in substance and effect but the very same in words, which was both spoken by God himself, and written in the Tables, and that two several times; laid up in the Ark, and recorded for public testification by Moses also, to teach the people, and so the very letter, and words, by how much more dignified, the more and above all others, to be received and esteemed. 7. How did God speak it? Not only by his Prophets and servants, and dictate of his Spirit, as other Scriptures, so also holy and sanctified, but this with his own voice, in audience of Israel, to their terror, in power and great glory, that they were amazed, and fled again, and with so much the more fear and reverence to be received. 8. How is the 20. Chapter of Exodus urged? As the duplicate probation, from testimony of holy Scripture also, where it is recorded, with all the circumstances, of the preparation, and delivery of the same. 9 What circumstances? There, in that 20. Chapter, and the precedent Chapter set forth. As 1. the preparation, after the manner of those times, with great purifying, washing, and cleansing the bodies, and thereby signified the soul's purity required, to receiving that holy Law, and so teaching us what preparation for it, etc. 2. Charge, not to presume beyond certain marks and bounds set, on pain of death, to signify these bounds of the Law transgressed, much more meriting death. 3. The Lords 1. descending with great terror, the trumpet sounding, earth quaking, lightning flying abroad, that Moses trembled, and the people fled for fear, to show and signify, how awful regard to be had thereof. Secondly, the Lords speaking with so great power and majesty, that people also feared so exceedingly, that they prayed Moses thence forward to speak to them, lest hearing God's voice they should die. Thirdly, the Lords writing the Laws with his own finger, in the Tables of stone, showing their stony-heartednesse, and that nothing but God's finger was able to imprint them there; all for the more reverence, and that we be not negligent of his most holy laws. 10. How is it called the law of Moses? As by him recorded, yea and the Tables by him received from the Lord, and so of him noted, these circumstances also there, 1. His fasting forty days at the receiving thereof, to show with what penitence, abstinence, and humility it ought to be received by us, and as Christ also, to the promulgation of that better law, fasted also forty days. 2. His zeal for God's honour, against the people's idolatry, in so much that he broke the Tables, as they their faith to God. 3. His glorious aspect, and face shining so, at receiving of the Law, that the people were not able to behold him, to signify the honour of his ministry from God, and the blindness of the Jews that had not power neither to look the Law, or Moses in the face, to see the end of the Law, and look upon the Messias as they ought, unless the Lord take away the veil of blindness from their eyes and heart. 11. Why are the words double so of speaking and saying? To signify and show not only the speaking or pronouncing was from God, to dignify the words, but saying, as establishing with authority, and commanding, thereby requiring awful obedience to the same. 12. Which is Moses preface? Intimated in the former, and almost in the same words expressed, thus, God spoke all these words, saying, Exod. 20. 1. 13. What to be observed? For the most part, as in the former preface, so here to be noted, The author, God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He spoke, and said. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law written, wherein the universality all, and not only part thereof: regularity, reduced to words, these words, spoken, heard, written and recorded. The authority, whereby as spoken, for declaration, established for confirmation, saying, I am, etc. 14. Which is the third preface? God's own, as immediately prefixed to that first Commandment, and so by some called a reason of the Command, and in these words, I am the Lord thy God, which brought thee out of the land of, etc. 15. Is it then a reason, or preface? It may well be both; a preface, taken from the reason of enforcing their obedience, and so it is a Preface, as it is prefixed to the Commandment. Reason, in respect of the obedience urged. 16. Is it a preface to the first only, or all the Commandments? To the first primarily, as either immediately prefixed, or as the first Commandment is the chief, and ground of all the rest. To the residue, of good consequence, as respecting them also, and enforcing obedience to them all. 17. What observe you in that preface? The Lord's name, the author, and so the authority, I am, etc. Attribute, requiring reverence, Lord thy God. Actions of deliverance, enforcing duty and obedience, Which brought, etc. 18. What is his name? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah, rendered, the Lord, I am the Lord, taking it for his name, and thereby manifesting himself to the Fathers, in his mighty power, essence, and majesty, and in that veneration held with the Jews, that in latter times they forbearing to speak or pronounce it, they lost the true & genuine pronunciation, and spoke & read Adonai, or Lord, for it, so it was called Ineffabile, and Tetragrammaton, as written with those four letters, the principal, & Matres Lectionis, as it were, whereof the Jews writ many rare and excellent observations, though in abstruse divinity, and so by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name, is understood of this most high and holy name. 19 What noted you in it? These things especially, and usually. 1. The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, that other name of God, or essence, as original of all being. 2. Letters, first of aspiration, doubled in it, as from whom all life and breathing derived, and proceeding. Secondly, of it, the formatives of the tenses, as comprehending all time, past, present, and future, showing his eternity. 3. Signification, in the highest degree, substance, essence, or being, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or super substantia, as it is said to the first and last, who was, and is, and is to come; yet semper eidem, the same. 4. Manifestation of it to Moses, and the Fathers, for a blessing and comfort, and so is it to all them that are his, and that may know him, and call upon his name. 20. What learn we hence? His great authority, and awful reverence to his most holy name, and majesty. 21. What Attributes? Of Thy God, or strength, Thy deliverer, or defence, So appropriating his goodness in mercy, and deliverance to his people Israel. 22. But is not God also his name? It is: but as Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more peculiarly assumed to himself, in testification of his Majesty, and particular revelation of himself to Abraham, Moses, and the Fathers; so more especially accounted his; and God betokening his goodness, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying his strength, and virtue, thus comparative, in respect of that name, referred to his Attributes, though otherwise usually accepted for his name. 23. How are his attributes else shown? By his appropriating, or entituling himself to Israel, or Israel to himself, calling himself thy God, O Israel, and who brought the deliverance, whereby he is not only said, the Lord, or God, but their Lord, and their God, their deliverer and defender, and as David speaketh, the lifter up of their head. 24. What learn we hence? By that near bond that we are obliged unto him, so loving and good a God, that calleth himself ours, what should be our intimate affection, duty and allegiance, and how we should be his. 25. But how doth this concern us? As Israel was the true people of God, the natural vine, and we the branches engrafted in the same, and so all true believers are in Christ, the Israel of God, as well as what was literally spoken of them, is typically, of the whole Church to be understood, as is hereafter showed. 26. What the actions here? Of deliverance from a most wretched estate, and slavery, into liberty, and peace, from all oppressors, and oppression, to worship and serve him so. From Egypt, and her proud King, Pharaoh. From Egypt, and tyrannical oppressors, the Egyptians. From Egypt and constrained Taskmasters, of their own Nation. From Egypt, and that house of bondage, temporally and corporally of the bodies, spiritually of the souls, in danger of Idolatry, and other abominations abounding there. 27. How is this understood? Literally of the Israelites, so indeed delivered, by the hand of Moses, in the mighty power of God, and mystically of all true Israelites, in Spirit, having many and mighty deliverances, from all enemies, spiritual and temporal, by the hand of God, and in Christ. 28. Who are the true Israelites in spirit? All the faithful engrafted into Christ, and so the seed of Abraham, who as many deliverances in body, so more especially in soul, are delivered by Christ out of The spiritual Egypt, or Sodom of this world, and her Prince the Devil. wickedness, and vanity, and from her 1. Tyranny of sin, death and hell. 2. Oppressors, and 3. Taskmasters. 1. Of the Egyptians, all external Agents. 2. Of the own blood, evil lusts, fight against the Spirit. House of bondage, whether the Flesh, and body of death, house of clay, that depresseth the Sipirit. World wherein all wicked Agents, and Instruments under the Devil, their Prince, threaten both spiritual and corporal, and endanger us, both in temporal and eternal bondage of sin and her punishments. 29. What hence enforced? As honour to this Lord, and love to our God, so all duties of love, and thankfulness, for these blessings and deliverances, and in especial obedience in all those respects to his Laws. As if Lord, his honour and fear. As if God, his greatness and power. As if our God, and deliverer, love and duty, require our best respect, reverence, and obedience to his Laws, that do so ensue. 30. What else learn we from hence? God's mercy, singularly manifested in thus dealing with us, and those that are his, to win us to grace, and obedience, & our duty in following his example, by all means to seek how to procure our own and others good, to his glory. 32. How his so especial mercy? In that, in delivery of his Law, and Commandments there, he doth not only show what is good, or his will, and pleasing to him, which is a favour and mercy; or command it barely, which he may do with all authority, in equity; but much more seeketh by all means to allure us by his mercies, favours, and promises of life, and goodness, and putting us, (who are too forgetful) in mind of his many blessings, and deliverances. 33. What our duty hence? For Ministers, and all others, to seek by all means to bring themselves, and many to God; setting forth, and calling to mind, his manifold mercies and graces. His goodness, enforcing love of him. His power and authority requiring obedience. His excellencies, winning honour, and admiration. His works, requiring reverend consideration. His Law, our meditation, and best attention. His deliverances, binding us to all best duties of joy, thanks, praises, and the like, and that so what justice requires of duty may be performed towards him, if possible, with all sincere affection and good will. 34. For what profit, or to what end should we do this? That by often and continual meditations in his Law, we may know what the good and perfect will of God is, who will so make it easy to us, and us to understand wisdom secretly, and the excellent and wonderful things of his Law. 35 How should we best understand his Law? By seeking to know it in the internal meaning, not so much according to the letter, as in the intention and illumination of the Spirit, for the letter seemeth sometimes dead, but the spirit giveth life, and as it is said, holy David's Psalms ought to be sung with his spirit, or with the spirit and understanding, to be rightly used; and so Saint Paul's writings to be read with his spirit, to be truly understood: so much more this holy writing, the Law by God's Spirit that indicted it. 36. What rules or instructions have you for the better understanding of it? There are certain brief rules and directions given for the right and true understanding of it, or to guide the soul into due and orderly meditation of the things therein contained, and may serve both Ministers in their interpretation, and others in conceiving the true sense and interpretation, or meaning thereof; and where these come short of attaining this, it is to be further sought for by prayer, in humility, as from more special and internal illumination of God's Spirit, which can only bring the best knowledge of these things, and contentation to the soul. 37. Explain this farther. As required David's spirit rightly to understand David's Psalms, and Saint Paul's spirit, or the Spirit of God, rightly to conceive of Saint Paul's writings, or holy Scriptures; so for the spiritual and true understanding of the Law, not only according to the letter, the letter killing, or dead, but the spirit giving life, in the spiritual sense, intending or comprehending all goodness, here are further directions for such spiritual meaning required; and as in law this one word, the whole law and duty of man comprehended, so in one word here, not seldom to be seen, in one virtue, all the branches, in one sin, all the kinds, or what ever near of kin comprised, and therewith all signs, means, occasions, and provocations to it, so spiritually to be understood, and by and with the virtue commanded, and by and with the vice prohibited, as well as by any virtue commanded, the opposite vice, and all his sequel discommended, forbidden, and by the vice or sin forbidden, the opposite virtue, and all of kin commanded, and commended, to be embraced by ourselves, and all others, in the Communion of Saints, so there are such rules to this purpose given, for the right understanding, and interpreting the Law, whether to our conscience, or the use and understanding of all others. 38. What rules are those? Five principal, that concern the right and true understanding thereof, to which some others secondary may be added for illustration. Which are those five? 1. That where any duty, or virtue is commanded, the opposite vice is forbidden: & é converso. 2. Where any virtue or vice is commanded or forbidden, there all of the same kind are commanded or forbidden with it. 3. Where any virtue or vice is so touched, all signs, means, instruments, occasions, and circumstances of it, are with it intended. 4. Not only the outward actions, but the whole man, body and soul, words, thoughts, and actions, are hereby comprised. 5. As we are a communion of Saints not only, to ourselves, but to all in our society, to the uttermost of our power, to further it, these things are required and enjoined. 39 Why is it thus to be understood? Because as the Law is spiritual, and willing the sanctification of the whole man, and whole society of mankind, and according to the direction of the Spirit, the author, giving life to the same, diffusing itself to all, and to the good of all, in the amplest manner, and so after the wisdom and meaning of that good Spirit that gave it, penetrating, and understanding all things, to be understood and interpreted, it being, that without this the bare letter killeth, or is dead, but the Spirit in the true, full, and spiritual meaning and intention, giveth life. 40. How explain you the first rule? The first, where any duty or virtue is commanded, there the contrary vice is forbidden, and where the vice forbidden, there the opposite duty is inferred, or commanded; whence do grow in every Commandment, 1. An affirmative part, commanding the duty. 2. A negative part, forbidding the vice. And hence that distinction of sins into sins of 1. Omission, in omitting a good duty. 2. Commission, by committing of ill, or vice. 41. How the second Rule? Under any particular vice, all of that kind are forbidden, and under any virtue, all of that kind commanded; even in the extremest degree, so virtue required and commanded in the highest degree according to the rules of charity, and portion of grace, and vice in any degree forbidden, whence unadvised anger is accounted murder, and seeing a woman, to lust after her, adultery, Matth. 22. 37. and so under those names forbidden. 42. What of the third Rule? Where any virtue, or duties commanded, or vice forbidden; there also, all means, allurements, signs, and tokens of the same, are likewise commanded, or forbidden, that so the graces of God may be sought for, and shine forth to the glory of God, and good example of all men, Matth. 5. 16. and vices avoided, and even all appearance and show of evil, 1 Thes. 5. 22. 43. What the fourth Rule? That the effect of the Commandment concerneth not only the outward actions of the body, but the very inward dispositions of the mind, for governing of the same. Reasons of this are, 1. The Law of God is perfect, and so requireth perfect obedience, both inward and outward, even of the whole man. 2. The Law of God is spiritual, requiring not only outward obedience in word, and deed, but inward also in soul and spirit, in mind and heart, where virtues are to be planted, and corruptions rooted out. 3. Our Saviour thus teacheth to expound the Law, Matth. 5. 21, 22, 27. so also, the first of John 3. 15. etc. and divers other places. 44. What the fifth Rule? As we are of the communion of Saints, virtues are to be procured, and vices to be avoided, not only in ourselves, but also in others, to our power, whereby we are to instruct, admonish, comfort, and encourage others in good, to the edification of the Church, and salvation of their souls, and reprove, dissuade, and if possible, reclaim the evil, so having no fellowship with the unfruitful works of darkness, Eph. 5. 11. nor accessary to the offences of others, 1 Tim. 5. 22. 45. May not these five Rules be contracted to a less number? Yes, perhaps reasonably well to three, as thus, 1. That where any virtue commanded, the opposite vice forbidden, & è converso. 2. That where any virtue so commanded, or vice prohibited, all of kin to them, together with all signs, means and occasions, or circumstances with them to be understood, and that not only for the outward actions, but whole man, body and soul. 3. Where either prohibition or command is, it extends not only to ourselves, but as we are a communion of Saints to the good of others to our power, to care for, help and further them, the neglect of which, is but in effect with Cain, to expostulate with God, Am I my brother's keeper? whom we else kill, whether by murder, ill example, or not saving him, if what in our power we do not when he is like to perish. And how were they five rules then before? By dividing this second rule, and in it under every virtue and vice, 1. Observing the species and kinds in the breadth, making that the second rule. 2. The means, occasions, signs, and circumstances for the third rule. 3. The extent to the whole man, body and soul, intensiuè for the fourth rule, and so are five, as aforesaid. 46. What are the other secondary rules? Some that are directed rather to the understanding of the difference of the natures, and qualities of the offences, or the differences of the Tables, rather than the true understanding of the sense, immediately, and interpretation or meaning of the Commandment, as the former rules did, such are these, 1. That every negative Commandment bindeth always, and at all times; every affirmative only always, but not so precisely to all and every particle of time. 2. That the Commandments of the first Table are to be kept for themselves absolutely, those of the second, for the first. 3. That though every sin deserveth death eternal, yet there is an imparity of sins, and one offence may be greater than another in many respects. 4. That the sins against the first Table, simply and in themselves considered, are more heinous, than those of the second, though such aggravation, or respects else of extreme malice, presumption, infirmity, or the like, may ever balance or much alter the same. 5. That there is so near a tye, and relation between the Commandments, that whosoever faileth in one, is guilty of all, as a breach of the whole Law, in breaking that royal Law of charity, and offending God the author of them all, in contempt of his Majesty, which five last rules as secondary, and more concerning the difference of sins among themselves compared, and arising from the difference of the Tables, more shall be said of them at the beginning of the second Table. 47. What followeth here then next to be considered? The first Commandment of the first Table, immediately following the Preface in these words, Thou shalt have no other Gods, but me. SECT. 3. The first Commandment. The division of the two Tables, and how many Commandments comprised in the first Table, and divers opinions concerning the same, and four Commandments proved properly to be in the first Table; the first Commandment, and full Analysis of it amply expounding the duties and opposite abuses therein literally, or else intimated, or expressed, what it is to have the Lord for our God, and the opposite Atheism, or having no God, what also to have him alone, and the opposite Polytheisme, and Idolatry of divers sorts, both among the Heathens, and other carnal professors, and false Christians, making Religion but a cloak for their villainy, or mask for their sin, and folly; what it is to love, know, and honour God, with the opposite thereof, ignorance, errors, and profaneness of all sorts, springing from ignorance, nothing rightly styled the mother of devotion, other malignant sins, bordering on profaneness: And the love of God, if with all the mind, heart, soul, and strength, seen in divers good Christians: virtues and duties that with their opposites, are here described: as in knowledge, believing, 〈◊〉 and 〈…〉, fear and rejoicing in him humility and meekness, patience, and constancy, with perseverance, and without murmuring, obedience, and thankefulfulnesse, with a zeal of his glory and holy and godly life, the branches, and fruits of his love the very groundwork of all the rest of the Commandments. 1. What is contained in the first Table? By all confessed, our duty towards God, as in the second our duty towards our neighbour. 2. How many Commandments are there in the first Table? Though by some controverted, yet as may most plainly appear, both by the words of command, as well as the substance of the matter, four Commandments. 3. What difference then is there of opinions? Some distinguishing the first Table into three, the second into seven Commandments, as Saint Augustine sometimes did, the Lutherans, and Church of Rome do; others as we, and generally all the Fathers, the Jews themselves, and the matter itself shows, properly dividing the first Table into four, the second into six Commandments. 4. What reasons had they for the first? Saint Augustine, as it seems, in holy, and reverend respect to the Trinity, and that sacred number three, so in that comprising the Commandments, pertaining to the honour of the Trinity, as in that other sacred number seven, the rest of the Commandments comprehending the duties to men in this septimana, or week of the world, the others insisting in his steps, and for private reasons of their own, and in defence, or at least respect of Images. 5. What pretence for leaving out a Commandment? As in the first Commandment including the second, and proposing the second, but an exposition of the first; so by the first Commandment, understanding all Atheism, Idolatry, both internal, and external forbidden, and true worship commanded, and the second Commandment an explication of the former, concerning that part chiefly, external Idolatry and worship, and so are fain to divide concupiscence in the last Commandment, according to the several objects of lust, or covetousness, and make two Commandments out of one; so to supply the defect of this second Commandment, thus lost or embezzled. 6. How prove you rather four Commandments in the first Table? 1. By the four words of absolute command, set down, as in the 1. Commandment, Thou shalt have none, etc. 2. Thou shalt not make, etc. 3. Thou shalt not take, etc. 4. Remember that thou sanctify, etc. 2. By the things therein commanded, viz. Who is to be worshipped, the Lord Jehovah, in the first Commandment. How his solemn worship, his own prescript, not Idolatrously, second Commandment. How far in our lives to honour him, to glorify his name, third Commandment. When to worship him solemnly, on his Sabbath, fourth Commandment. 7. What the first Commandment? Thou shalt have no other Gods but me. 8. What Commandment is it? A negative Commandment, under it, according to the first rule, comprehending an affirmative, so to have no other or strange gods, but Jehovah for our God, and him alone. 9 What the negative part? In the prohibition of these five things, as forbidding 1. All Atheism, having no God. 2. All Polytheisme, having many gods. 3. All Idolatry, having strange gods, or idols. 4. All Ignorance, no knowledge of the true God in the mind. 5. All Profaneness, no honour or expression of it in the life. 10. What the affirmative part? In these three things commanded. 1. To have Jehovah for our God. 2. To have him alone for our Lord and God. 3. To honour, and love him by all means, in soul and mind, as we ought, or as agreeable to our duty, and his Majesty, or in these five parts, 1. To have Jehovah, and 2. Him alone. 3. To Abhor Idols. 4. Seek to know him, faith. 5. Seek to honour him, love and duty. 11. How are the positive and opposite parts seen, or opposed? To 1. To have Jehovah for our God, 2. Have him alone, 3. Honour and love him, opposite to 1. Atheism having no God. 2. both 1. Polytheisme, many gods. 2. Idolatry, idols, and strange gods. 3. both 1. Ignorance, not knowing, or loving him. 2. Profaneness, not honouring him. 12 How is this further demonstrated? 1. As to have Jehovah opposite to having no God. 2. As to have him alone, so not many gods. 3. As to have no other god, or strange gods, so no idols. 4. And if we have him, need must it be if in mind to know and love him. 5. And so as internal love, external honour opposite to Ignorance and Profaneness. 13. What is it to have the Lord for our God? 1. To set him up in our hearts, who is Jehovah the Lord. 2. To set our hearts on him, to honour, love, and fear him as the Lord. 3. To set and apply our whole selves to his worship. 14. What the opposite of this? Atheism, the not having the Lord, and in effect, having no God. 15. How many sorts of Atheism? 1. Either open Atheism, as of ungracious reprobates. 2. Or secret heart Atheism in any, 1. Doubting and questioning the divine Majejesty, and his truth, by whom they are and subsist. 2. Conceiving otherwise of God than we ought, either of his Essence, or Persons, as Infidels, or Heretics. 3. Denying him by profane life. 16. What is it to have him alone? Setting him only, and him alone in our hearts, and his honour before our eyes, denying both ourselves, and all other things that shall offer to put him out of our hearts, or obscure his honour. 17. What opposite to this? 1. Both Polytheisme, having many or any other gods with him, or besides him, to his dishonour. 2. Idolatry, setting up other gods, Idols or vanities in our hearts, to worship them in his stead. 18. What Polytheisme? With God to join any other, as those that 1. Either made two Gods, one the beginning of all good, the other of all ill. 2. With God joined Baal, as the Idolatrous Israelites. 3. Joined with God Angels or other Powers. Intelligences, or the like. Nature, fate, or such dreams of the old Philosophers, or Heathen, whereby in effect Atheism, and denying him, and his truth, without the true God, setting up many gods, as the Gentiles in general, their many gods recorded in the Scriptures, Dagon, Ashteroth, Moloch, Bel and the Dragon, etc. In the Heathen Stories, their Jupiter, Mars, Mercury, and where majores & minores dii, more in number then the Nations, or the Cities and Countries. The Egyptians in particular, gods of all sorts of things, Sun, and Moon, and Stars, Serpents, Fowls, Fishes, Beasts, and men, as Osiris' ibis etc. 19 What Idolatry? All setting up of Idols, whether in the heart, or Temples to worship them, and so of two sorts, 1. In the heart, internally set on them. 2. In the Temples externally to worship them, against which especially is the second Commandment. 20. Is there no other Idolatry? Yes, all falling away from the Lord, and trusting in, or seeking to the creature, in neglect of him, is before him accounted Idolatry, so to trust in, or set our heart upon this world with worldlings. Upon uncertain riches, whence covetousness. Upon Idolatry, pleasures of the Epicures. Upon gluttony, and drunkenness with the voluptuous, pride and vanities of life, long life, and the like, to the forgetting of God, and trampling his Commandments under foot, is to set up Idols, and setting our hearts upon these Idols ', and fancies of our hearts set up above him in our esteem. 21. Who then as thus Idolatrous? Both the Covetous worldings, Idolatrising to his god Mammon. Epicures, making their belly their god. Ambitious, that on aspiring to high places, set all their devotion. Proud, that honour Lucifer for their god. Cockering parents, (that as Eli did) above God, set their love or dotage on their children, and generally all sinners that leave God, to serve sin, etc. or put their trust in creatures, leaving the Creator, whether wholly, or in part, total or partial Idolatry. 22. Who are they? Such as against God trust in Princes, or any child of man. In the arm of flesh and blood. In force of united Nations. In their wit, and policy. In Ships, or Castles or Munitions. In great persons their favourites. In horses and chariots, yea Men, Angels or Devils, and fly to any other helps, forgetting and neglecting God, cannot be said free from Idolatry, not David numbering his people, nor Achitophel with his plots, or Haman with his policy, more than Nabuchadnezzar with his arm of flesh, and great Babel. 23. Who do idolatrize to Men, Angels, or the Devils? Those who trust in, or fly 1. To men, and their help above God. 2. To Angels or Saints to invocate them, besides or contrary to Gods will and commandment. 3. To Witches, and Wizards to help them, where God leaveth them. 4. Evil and wicked arts, and means, that God hateth and condemneth, as leaving him, his providence and goodness. 24. What is it to love and honour God? Not only to have him, or him alone in our hearts, in exculsion of other vain gods, but also to exhibit our duties, and devotions to him, best expressed in those terms of his honour, and love; the exhibition of honour to him, as our Lord ' and Master. Of love as to our good God, and Father. 25. What is opposite to this? Both Ignorance, next door to Atheism, sowing error, and bringing forth Sin and Idolatry, opposite to his love, neither seeking to know or love him. Profaneness, near kin also to Atheism, or a kind of Atheism in the living, and therein expressing it in lewdness, and denying God by the life and deeds, opposite to his honour, which is set forth by a godly life. 26. How many sorts of ignorance? 1. Either purae negationis, in such as cannot understand the truth, natural corruption or blindness, 1 Cor. 2. 14. Rom. 3. 11. 2. Pravae dispositionis, affected ignorance, wanting knowledge. Either 3. Carelessly, a careless ignorance. 4. stubbornly, refusing it, a perverse ignorance. 27. What the fruit thereof? Error, and so Atheism, Idolatry, and all kind of sin, and foolishness, Whiles the fool saith in his heart there is no God, and so show little love, trust, or confidence in him, and consequently poor service, or honour of him, but much wickedness, abomination and profaneness. 28. But may not a small measure of knowledge, be pleasing unto God? Yes, if it be joined with a desire to have more, and study to serve him according to the same, and not an affected, careless or stubborn ignorance. 29. But often seen the more knowledge, the less grace? The more is the malice of the Devil seen, the fault not being the knowledge by which God is most honoured, but in abuse of the gift, as good things may be abused, yea optimi corruptio pessima, and so much the more lamentable, if lost or abused; but it is the Devil's policy, and he will take most pains so to pervert and corrupt the best things, yea assail even the Saints, and their best grace, that did not leave our Saviour unattempted, but such as in seeming knowledge fall away, show indeed, that they knew nothing, as they ought to know, 2 Cor. 8. 30. But ignorance is the mother of devotion? Yea, of blind devotion, but truest devotion will hearken to the voice of wisdom, to be guided thereby. 31. How is ignorance the mother of profaneness? As by not knowing, caring or remembering there is a God, men rush into ill, as a horse into the battle, or upon destruction, without all fear, or understanding, or as profane Esau, hated of God, preferred a mess of pottage, and earthly things, through ignorance, before heavenly blessings. 32. How profaneness seen? In 1. Brutish living, & that also without all practice of devotion, prayer, or other godly Meditation, Exercises, with an irksomeness of godliness, and all good duties. 2. Securely living in open and notorious sin, or courses, as without fear or care, grace or shame, without God before their eyes. 3. Prostituting themselves to sin, as slaves to Satan, and children of Belial, tumbling both themselves and their associates headlong into hell, of such we ought to beware, destruction and unhappiness being in their ways, and the way of peace have they not known, and no fear of God before their eyes; this the fruit of their ignorance. 33. Is this the greatest sin against this Commandment? It might seem so by the ugliness of it, but there are sins also of a higher nature, and degree, and monstrous in the perverseness against knowledge, and conscience, such as sin against the Holy Ghost, and sacrilege in respect of the heart, though alias, ressectu Oris, Operis, & actionum ad extra, They may be referred to the third Commandment, and so as other compounded sins may be found in other, or divers Commandments. 34. How are we to love God? With all our heart, with all our mind, with all our soul, and with all our strength. 35. How is the love of God seen? By adhering to him so with all our mind, seen in knowing believing in remembering him. With all Our heart in trusting hoping fearing and rejoicing in him. soul, in humility, and submission patience and obedience gratitude, and thankfulness to him. Strength, to the uttermost of body and soul, in all good duties, to his honour. 36. How in general is the love of God considered? 1. For the measure, 1. Simply without measure, and as before with all heart, mind, soul, and strength, comparatè. 2. Comparatè above all things else, Matth. 10. 37. Luke 14 26. 2. The manner absolutely, and first our friends in the Lord. Secondly, our foes for the Lord. Hence rising zeal of God's glory, opposite to this, 1. Either in the defect, want of the love of God, with all our hearts, above all things. Hatred of God, and his graces, increased by sin. 2. Disorder, loving ourselves above God, and his Commandments: the world in the riches, pleasures, pride, and other carnal things. 37. What are we to consider in the knowledge of God? The matter, God and his truth and goodness revealed. The measure, according to our calling, means, time allotted. The manner, spiritual and holy knowledge, in humility, and effectual to grace and salvation. Opposite to this in the excess, curiosity, wise above sobriety. The defect, 1. exceedingly, ignorance, simply, affected. 2. In a sort, a small measure of knowledge, too little for the quantity: and 3. For the quantity, a literal or speculative knowledge, without care or conscience of godliness, or the power thereof. 38. What in believing to be considered? In general, faith in God, and assent to the word of God. In special, to the threatenings of the Law, and promises of the Gospel; and for the Quantity, with full understanding, consent, and assent. Quality, lively, and working by charity. Opposite to this, in excess, credulity, to even vanity, without God's word. In defect, in understanding, by ignorance. Consent by doubting. Assent, by wavering, In Quantity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quality, idle and dead faith: And that either legally, infidelity, working carnal security. Or evangelically, counterfeit faith, of hypocrites, heretics, etc. 39 What in remembering God to be considered? The laying up, and treasuring in our minds the things concerning God, and secondly, often calling such things to mind, especially his mercies and judgements: opposite to which, if we forget him, his holy word, mercies, or judgements, or so partially, or slenderly remembering them, without, care, conscience, or obedience. 40. What is assiance or trust? Adhering to God, and depending on him in all our needs, whether we have means or not, as who can help without, above means. Opposite to which, if On the contrary in Excess, we tempt God. Defect, we cark and care, or use unlawful means, leaving God. In disorder, we trust in instruments and means, as wealth, world, men, many, mighty, wizards, or devils. 41. What hope? A kind of trust, with faith fixed on God, and his goodness, expecting from him deliverance from ill, and exhibition of good things, whether for this present life, or the life to come, opposite to which in excess, is presumption, in defect, is despair, and so as we ought to trust and hope in him, and him alone, are we to take heed we presume not, nor despair, or in participation of both, with Epicures grow careless, and without hope. 42. What is his fear? An awful and sonlike fear, which though the object be God's anger against sin, yet is more loath to offend him, so good a God, and merciful, then for the danger of punishment, effect of his anger; opposite to which is carnal security, senselessness, and despair. 43. What is rejoicing in God? Delighting in him, as the supreme good, in his word, his mercies and promises, and the heavenly and inestimable comfort we receive by them; with joy in the prosperity of his house, his Church, his servants, and honour, which filleth the heart with more content, than any carnal and worldly things, Psal. 4. opposite to which are miserable delights of sinful, worldly, carnal, and voluptuous men. 44. What is humility and submission to God? A removing of all conceit of our own worthiness, and humble acknowledgement of our own vileness in nature, and defect of sin, and desert of punishments, together with consideration of God's mercies and bounties to us, whereby to be cast down before him, that he may raise us up. Opposite to which, a high conceit of our own selves, our worth, and merits, to the robbing him of his honour, and praise, and our forgetfulness of duty. 45. What is patience? An humble subjection of ourselves to the cross or hand of God, in his chastisements and trials, which must needs be for our good, and so found to be as his children by Our Meekly Cheerfully and comfortably Constantly Enduring & entertaining them. Opposite to which, rashness and senselessness, in excess, in defect, impatience, murmuring, fainting, and despair, or seeking issue by unlawful means, whiles we will endure much for the world, nothing for God. 46. What obedience? The submitting our wills to the will of God, and that only rightly, if voluntarily, not forced, totally, not by fits, or in part, sincerely, without hypocrisy, and continually to the end. Opposite to which either Disobedience to him by sins of omission and commission, and that by negligence or contempt. Obedience to men, or other things, more than God, yea to sin, the flesh, the world, and the devil, God's enemies. Disorder, in the manner, not voluntarily, or totally, sincerely, or continually. 47. What gratitude or thankfulness? A testification both by word and deed of a thankful mind, for all his benefits, in all estates, whether prosperity or adversity, acknowledging him, and him alone, the author of all good things. Opposite to which is unthankfulness, and not acknowledging this; or ascribing it to our own power, wit, worth, work, fortune, idols, or instruments, or means, forgetting the prime fountain. 48. How to love God with all our strength? With all powers of body and soul, and so in the whole man, to exercise all these good duties, to his honour. 49. How his honour set forth? Both by word and deed, internally in the soul, and externally in the body, and whose life and conversation, to express and advance the praise and glory of God, and so to avoid all profaneness which is especially to his dishonour. Hence springeth 1. Internally, zeal of God's glory. 2. Externally, holy life, and behaviour. 50. What is the zeal of God's glory? A servant desire of the advancement thereof, both in ourselves and others, and cheerfully using of the means thereof, together with removing all impediments of the same, proceeding from sincere affection, guided by knowledge and discretion, seen in the moderation, in respect of all circumstances, and especially of the time, and seasonableness. 50. What opposite to this? Either want of zeal, in luke warmness, Apoc. 3. 15. coldness, Zeph. 1. 12. Or corrupt zeal, mixed with Maliciousness, bitter zeal. Covetousness, Ambition, Vainglory, Hypocrisy, Pharisaically. Ignorance, blide zeal. Indiscretion, preposterous zeal, and without all moderation, as in factious Schismatics, exceeding the proportion of the cause, compass of their calling, and with much rancour commonly, and unseasonableness. 51. How holy life and behaviour? In outward signs of honour, and deeds, expressing this inward affection of the soul, seen as in all the Commandments, By our setting forth his worship, as in the second Commandment. Glorifying his name, as in the third Commandment. Sanctifying of the Sabbath, as in the fourth Commandment. Obedience to these, and all the rest, and so avoiding all profaneness, to his glory, and others good example. 52. Doth this extend then to all the Commandments? Yes, and this Commandment is set therefore in the first place, as a ground or foundation of all the rest, both of the first and second Table, as establishing the duty we owe, and especially inwardly in soul and affection to God, and so the reasons in the preface drawn from equity, as he is our Lord and God, and his authority as Lord, and deliverer, equally pertaining to this, and the residue of the Commandments; to this at least primarily, to the others from this dependantly. 53. What followeth? The second Commandment, concerning the external worship of God. SECT. 4. The second Commandment. The Analysis of the second Commandment, with all the duties, and opposite abuses, whether implicitly, or expressly forbidden or commanded, here particularly expressed, and in all the branches thereof more fully hereafter explained. Where first in general all false worship, and unity and uniformity in the true worship thereby intended, the civil use of images allowed, but vanity and wickedness in Idolatry to be detested, and condemned; so as no Image of the true Deity can be made All Images of false duties, Heathen gods, Sun, Moan, Stars, and host of Heaven, Saint, or Angel, are forbidden to be made where any danger may be of worshipping them, or appearance of evil, humane inventions, and will-worship, therefore to be avoided as a kind of Idolatry, though comely and decent ceremonies in the worship and service of God to be allowed of and approved. The substance of true worship being prayer and praises, hearing and handling the word, sacrifices and Sacraments, where first of prayer and the parts of it, the order and manner and other circumstances of the same, as the time, place and persons, so of hearing and handling the word. True use of the same, all of the Sacraments, 〈…〉 and all external worship to be performed in the Church of of God, in all de●nt order and uniformity, the reasons of Commandment enforcing the duties from God's blessing an punishments, assuredly promised to attend on those that neglect or observe the Commandments. 1. Which the second Commandment? Thou shalt not make to thyself, etc. What contained therein? 1. The Commandment, Thou shalt not, etc. 2. The explication of the same, in the explication of the idols, to the likeness of any thing in heaven, earth, or under the earth, all forbidden. Idolatrous worship, bowing down to them. 3. The reason from his Justice, a jealous God, and will punish, etc. Mercy, promised to thousands, etc. 2. What manner of Commandment is it? A negative, inferring the affirmative opposite, viz. not to make any idol, so to worship it, and commit idolatry, but to worship the true God only according to his will. 3. What the negative part? Whereby we are forbidden all idolatry, and in that all will worship and superstition, as both 1. The making of images of God, or any thing else in Heaven. Earth, water, etc. for divine worship. 2. The worshipping The image itself. Or God in the image, or by it. 3. Corrupting Gods worship by Our will-worship. Superstitions. Our own fancies. 4. What the affirmative part? To worship God, and him alone, as he ought to be worshipped. So these three things, viz. 1. The matter, his true worship, in the parts, duties, and circumstances. 2. The object of him, and him alone, not idols, or our own fancies. 3. The manner of it, according to his will, revealed in his word, and that is in Spirit, and Truth, as He is a Spirit, and His Word, the Truth. 5. How are these parts positive, and other parts seen opposite, or opposed? 1. As the true worship is opposite to idolatry, or making any image, to worship it. 2. As the true God, or opposite to idols, and all vanity and vain conceits, and fancies of men. 3. The true manner, in the truth and uprightness of heart, opposite to all will-worship, gross and false manner of worship and superstition. 6. How farther explained? In that if we intent his true worship, the parts and duties of it, both outwardly in the body, and inwardly in the soul, will be far from that gross and absurd idolatry here described, the object of it the true God, hath no affinity with those dumb idols, the Creator with those abominations of his deformed creatures, and stupid gods, or creatures of his blockish idolatrous creatures; the manner and means, in spirit, and spiritual manner, true heart, and truth of heart, informed by his blessed word, as far as may be distant from such idolatrous superstitions, gross or false and fantastical will-worship. 7. What is to be considered in the worship of God? That the worship of God is set forth in regard of The 1. Substance of the same Internè, in the heart, in the first Commandment. Externè, manner and ceremomonies, partly in the 2. 3. and 4. Commandments, in the several respects. 2. Circumstance of 1. Place commanded, as 1. Mount Morijah, to Abraham. 2. The Tabernacle, ere the Temple builded. 3. The Temple afterwards. 4. Synagogues for the dispersed Jews. 5. Every place on good occasions, or with looking towards, and remembrance of Zion, and the Temple. 6. Christian's Churches, etc. 2. Time, the Sabbath, as in the fourth Commandment. 8. What is the scope of this Commandment? The external and public worship of God, to be decently set forth to his honour in his Church, and all idolatry and false worship banished. 9 What profit thereof? Both Unity in the Mind, and Affection, of all true worshippers. Unformity in the True worship, And Church of God. 10. What is first here forbidden? The making of any images to worship them. 11. Are all images forbidden? It is plain they are not, but such as are made for idolatry; as not only images of the Cherubins and Palmtrees in the Sanctuary, but of divers things else, are read, and so with us images, and statues, by painting, graving, and other Arts expressed, may lawfully be had and kept for civil uses. Of memorial of men, and their virtues, or actions, as monuments of antiquity. Of ornament of houses, and also palaces and buildings, emblems of divers best matters. In representation of Virtues and vices. Histories, actions. Triumphs, etc. Of instruction, as of all kinds of beasts, birds, fishes, and creeping things, to know them, and the like civil uses, so they be not abused to vanity or idolatry. 12. What images are here named? Of any thing in heaven, or earth, or under the earth, to worship them, or to commit idolatry with, or by them. 13. What explication followeth of them? Of 1. Those in heaven, understood either Of God himself, Or his glorious creatures Angels, Saints, Host of heaven, Sun, Moon, etc. 2. Those in earth, water, etc. 14. Why are we to make no image of God? Because both 1. it is impossible to make any image of the Holy One of Israel, Esay 40. 25. 2. It is expressly forbidden, Deut. 4. 15. 3. It is scandalous to his Majesty, to think any such image could be like him, as to turn the glory of Israel, and incomprehensible God, to the similitude of corrupt man, or as the Psalmist said, of a Calf that eateth hay, & with us it might be scandalous to any without, as Jews, Turks, or Heathens, to turn them from the truth, or confirm them in their impiety to suffer any such abominations. 15. Is there no Image to be made, or representation of the Trinity? At full it can never be, as who could ever without presumption, or presume without guilt to portrait that Ancient of Days, who though heard speak from heaven, was never seen, Deut. 4. 15. to prevent all occasions of Idolatry, but for the humanity of the Son, and visible signs wherein the holy Spirit presented themselves to be seen of mortal eyes, neither hath it been ever questioned, or to be doubted, the lawfulness of portraying, or for good uses of representing, or reserving their portraitures. 16. May there be any lawful use of them? Of remembrance, and holy memorising their blessed actions, and benefits we receive by them, if as by the brazen Serpent, and gideon's Ephod, there be not farther occasions ministered to ignorance of Idolatry. 17. What of Images, of Saints and Angels? That they may lawfully be made, no doubt, but too often found for want of better instruction, to ready an occasion of offence, few can deny, though the fault of the person, not the matter. 18. What of the Sun, Moon, and host of heaven? All Images for Idolatry made, as were those of the superstitious Gentiles, so forbidden, in the like sort on the earth, of Men, Beasts, Fishes, Birds, creeping things, or else creatures which are under the earth, of fishes in the Seas, Monsters, or Devils, to the great dishonour of the Creator, worshipped, and to men an occasion of falling, hereby utterly condemned. 19 Why are they so particularly here remembered? In regard of the heathen, among whom God's people were to pass, and especially the Egyptians, from whom they so lately parted, with minds looking back to the onions, and fleshpots of Egypt, were infected so deeply with these abominations, that they worshipped Images of all such things, as Of Sun, Moon and Stars, Orus. Phoebus, Diana, and the Queen of heaven, the Star of their God Rempham. Fire, the Persians God. Osiris in form of a Bull. Anubis a Dog, Venus a Cat. Dagon of a Fish, the Crocodile, and Ibis, wild beasts, and all manner of creatures, and so with all manner of abomination, even to lust and murder, sacrificing humane blood, yea and their sons and daughters to Devils. 20. Is this the reason, they were so expressly and strictly forbidden? Yes, because the people were too prone to rush headlong into such superstitions of the heathen, as appeared by their looking back to Egypt, making the Calf, and after by their many fall to Idolatry, with Baal, & other gods of the Nations, and which more, the very brazen Serpent, gedeon's Ephod, and the like remembrances of holy things, were occasion of Idolatrising, and falling away, insomuch that they went a whoring after them, Judg. 8. 27. and 2 Kings 18. 4. 21. The Image may not then be worshipped? No, for so it is an Idol at full, and plain Idolatry so gross, as that of the blind heathen. 22. But may not God be worshipped in or by the Image? If it were so, it seemeth the worshippers of Baal might be justified, who pretended the Lord, in that their false worship, so much reproved and mocked by the true Prophets. 23. Why this so strictly urged? That even all show and appearance of evil, and occasion of Idolatry, to subvert weak souls, may be taken away, yea that those that are without the Church, as Jews, Turks, and Heathens, might not receive hurt, or the Church scandal; but they so the better, and sooner converted to Christianity. 24. What other corrupt worship is forbidden? All profaned, and profane service of God, by setting up own fantasies in any kind of will-worship, whereby our will is advanced, and Gods will neglected, which is most displeasing to him, and accounted but Idolatry. 25. What sorts of it? 1. When either inventions and fantasies of our own brains, others setting forth, are set up for God's service, besides or contrary to his will. 2. When we rest in the outward, and bodily service, and act only. 3. When we serve God without repentance, as if it were with unwashen hands in profaneness, and profanation of his service. 26. What mean you by humane inventions? All superstitious and idolatrous rites and ceremonies, borrowed of Turks, Jews, or Heathen, and obtruded upon God's people, for a part of his service; to the burden of the Church, and trouble or hurt of God's service, or Christian souls. 27. May not ceremonies than be used? Yes, no doubt, for they are so prescribed by the Apostle, for order, decency and edification, which rules, what rites or ceremonies soever transcend, border upon burden of the conscience, and superstition. 28. What think you of them that allow of no external rites, or ceremonies in God's worship? As fall'n into a nice superstition, and on the contrary side, idolatrizing the idol and fancy of their own brains against God's prescript word, as not tending to edification, since without decency, contrary to good order, and in contempt of authority. 29. How many sorts of erring therein? Either in this nice superstition, to the ruin of all good order and government, as it is too commonly seen by the sequel. Or in that gross superstition in receiving all things without order, and discretion, borrowed from whomsoever, Jew, or Heathen, and trusting thereto, or in the act doing, and resting therein, whether imposed to the burden of the conscience; or God's service, so by a load of ceremonies; or voluntarily undertaken without warrant of God's word, or other sufficient authority in general or particular. 30. To whom belongs it to determine hereof? To the ordinary and lawful Pastors and governor's of the Church, proceeding only according to the rule of God's holy word. 31. What is resting in the out ward act and service only? When the bare actions of coming to Church, praying, receiving the Sacraments, as it were without soul of inward devotion of soul, are presented to God, at the bare saying the Pater noster, Creed, or Commandments, and such like things, without setting the heart about them, which in effect, is bare Idol service, idolatrising or offering Idols in God's Temple, and to him in stead of true worship, and which is before God but as cain's sacrifice, or the Jews imperfect offering, which the Prophet told them, was no more accepted of God, then if they cut off a dog's neck, o● offered man's blood, rather an abomination, then devout action. 32. What is it impenitently to go about Christian duties? To offer Idol service also, as not performing any true service, so seeming, with unwashen hands to profane Gods Altars, in offering what is abomination to him, as what he requireth not, Esay 1. 12. or what maketh him more angry by such presumption, and the Devil thereby honoured more than he, by worshipping as it were, his Idol, and defacing God's Image, the soul bringing in it the hateful character of the Beast, into God's house, coming without penitence. 33. What are then the holy duties in the true worship commanded? The substance of the true worship of God in 1. The old Testament by God prescribed, intending to prayer, the word, sacrifices and sacraments. 2. The new by Christ, the devotions of prayer also, hearing, and handling of his holy word, right use of Sacraments. 34. What in prayer to be considered? The parts or kinds of it. order or direction in it. 35. What parts? The universal parts, and comprehension of all sors of prayer, whether 1. In humility, confession of ourselves, of our wants, and miseries, God's greatness, excellency and bounty. 2. In necessity, petition of what we want, desiring to be supplied from his mercy, and bounty. 3. In charity, intercession for others. 4. Thankfulness, offering praise, and thanksgiving for blessings. 36. What is confession? A fit exordium to all prayers, confessing both the great majesty, mercy, and bounty, and other sovereign excellencies of God, the fountain of all goodness, to erect our minds to him, of whose fullness, we hope to receive grace. The great vileness, misery, and unworthiness of ourselves that come before him. The great want and misery we sustain in our souls, or bodies, for which we desire his mercy and goodness, whence our petitions. 37. What Petition? Our humble request, in what respect soever to receive any grace, or gift from him, the 〈…〉 and giver of all goodness, wherein to be heard and accepted, required faith, fervency, constancy. 38. What intercession? That sympathyzing effect of charity, whereby we not only desire our own, but others good, yea and pray for others, as earnestly as for ourselves, and for ourselves only, as it may be also, for the good of others, and glory of God, with assurance, that thus we may only hope to be heard, and no further can our prayers be effectual for ourselves, than our charity fervent in desiring the good of others. 39 What is thanksgiving? The true token of a religious mind, and most effectual kind of prayer, by praises, and acknowledging the giver, and former blessings, pulling down new graces, which God can never withhold from such as be thankful, which perfectly expresseth the former devotions and prayers were not vain, but holy and gracious. 40. What opposite vices? Neglect, and carelessness, remissness, and arrogancy in prayer, security, coldness, hypocrisy, uncharity, and unthankfulness. 41. What order and directions in prayer? To consider, 1. to whom 2. in what manner 3. for what things 4. the circumstances of time, place and persons. to pray. 42. To whom? To God, the true and living God, and to him alone, and not to any Saints, Angels, or other subordinate means, man's idol, or creatures, to exhibit this sacred and divine worship. 42. In what manner? In the name of Christ the only Mediator. aid of God's Spirit, helping our infirmities, Rom. 8. 26. and so with faith and understanding, in spirit and truth, according to his will, presented. preparation of soul, in all humility and reverence. Attention of heart. Intention of mind. Circumcised lips, and heart in godly meditation to speak to God's honour, opposite to which precipitancy, rashness, and offering the sacrifice of fools, calves of the lips, without the heart, and as without holiness, without acceptation. 43. For what things? For good things, and that may be, for 1. our own and others good, 2. glory of God. Opposite, to desire unlawful and ill things from God the fountain of all goodness, or good things to abuse them, to our own and others hurt, and his dishonour. 44. What circumstances? For time, all times especially Sabbath, and solemn feasts, his public service and worship. For places, all places, on all occasions, especially his House and Temple, dedicated to his worship, and this exercise, the house of prayer, in which a blessing attending. For persons, all persons, public and private, especially the Ministers, and for all persons, praying and making intercession, and giving of thanks for all men, and especially for Princes and magistrates, and those of the household of faith, of God's house, the Church. 45. What concerning the hearing and handling the word? As a prime part of his worship for the edification of the people, and training them to his worship, wherein the office of teacher, hearers to be considered. 46. What the teacher? The Pastor or Minister to be endued with sufficiency of gifts, and willingness to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so sent of God, aught to do his office in His explication of Scriptures according to the analogy of faith, and right dividing of the word of God. His application to the hearers best use and instruction, by doctrine, confutation, exhortation, reproof, or consolation; and for such Ministers fit educatiion in Schools, for preparation and provision to be had for maintenance in their charge: opposite to this, the unable, unwilling, and dumb, idle, and idol Ministers, making merchandise of the word, and intruded to the destruction of many, by simony and sacrilege, that like Judas betray Christ, part his garments among them, and pull on their heads the guilt of murdering souls. 47. What of the hearers? Their duty and diligence required Before hearing, 1. Preparation of affections and souls, etc. 2. Coming to, and presence at holy exercises. 3. Removing all impediments. In hearing, attention, alacrity, meekness, and desire to learn. After hearing, meditation, and conscience, careful and conscronable practice. Opposite to which, absenting themselves, and unpreparedness to hear, drowsy, dease cares, and unprofitable hearing, forgetfulness, and unfruitfulness, without cart or conscience of good duties, afterwards, which are profanations of God's worship. 48. What of the Sacraments? The careful, holy, conscienable, and religious administration, use and receiving of them, to be performed on all parts, both by the Minister and people▪ opposite to which, the negligent, profane, and superficial or irreligious use, or rather abuse of them, and the like, of all other holy rites and ceremonies, whose due use may promote, neglect, abuse, or contempt doth hurt and impair the true worship of God. 49. What say you of fasts and feasts? 〈◊〉, and if well used, yielding Furtherance to the true worship of God. The one, holy Fast, preparing us to true 〈◊〉 humiliation, penitence, and contrition. The 〈◊〉, holy Feasts, preparing us to sing praise to God, in voice of joy, and thanksgiving, opposite to which is irreligious fasting or feesting of profane and vain persons. 50. To whom 〈…〉 worship do●cted? To God, an● him alone, as that inward honour expressed in the first Commandment, so all outward worship set forth in this; opposite to which is to direct is to idols, or idolatrize in it, not doing it carefully and religiously. 51. How is it then to be done? In all uprightness and singleness of heart, as done to him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and tryer of the reins, and inward parts, and without all hypocrisy, which he seeth, and hateth, and so consequently in spirit and truth, inwardly in the soul, so in spirit, as he is a spirit, and seeth our spirits: after a spiritual manner, the best. So in truth as he is true, and the truth: his word, the truth teacheth us, and outwardly in all good order, decent manner, and convenient rites and ceremonies, fitting his worship. 52. How is that best seen? If all things be done in 1. Order, not confufedly, for God is the author of order, and not confusion. 2. Decency, that is well pleasing to the eyes of God and men, and springing from good order. 3. Humility, and reverence, for that is best beseeming his Saints and congregation. 4. Uniformity, for that betokeneth unity, and God is the author of all peace and unity, as who maketh brethren to be of one mind in a house, and by these it will show itself to all, to be done. 1. In the fear of God. 2. For the honour of his name. 3. Tending to the edification of his people, as it is 1. accompanied with 1. Love to our neighbour. 2. Zeal of God's glory. 2. Performed without show of 1. Hypocrisy, vainglory. 2. Affecting singularity: or 3. Idolatry, or appearance of evil: opposite to all which is disorder, confusion, unreverence, uncharity, pharisaical pride, hypocrisy, and singularity, inclining all to will-worship, superstition, and idolatry. 53. Whence are the reasons of this Commandment? Drawn from Gods 1. Justice, jealousy, Punishing the delinquents. Hating their delinquency. 2. Mercy, and truth, Prospering the faithful, and their service. Loving them and their fidelity. 53. How this punishment set forth? In visiting the sins of the fathers upon the children, to the third and fourth generation. 54. Shall the children bear the father's iniquity? No, but the soul only that sinneth, shall die: but here it is meant of wicked children, treading in the steps of the fathers, as commonly they do, because they were no better taught, so it is a double punishment to have wicked children, and to be punished in, and with their children, as their children with them. 55. How are they said to hate God? As they continue, or neglect this honour, than which, if they did their worst, in hate, they could do no more, to displease him, as he is jealous of his honour, which he only requireth for all his blessings, and will not give it, or part with it to any other, and for which he hateth them and their doings. 56. Why is the Lord said to hate them, or jealous? Because as adultery is a most heinous sin, causing jealousy, and the adulterer and murderer most worthy hate of God and men, the Lord in detestation of that unnatural sin of idolatry, expresseth it as a kind of adultery, to go a whoring after idols, and consequently his hate by their punishments, that so hate and contemn him, by adulterating his worship, and committing spiritual fornication with idols and devils. 57 How are his blessings to the faithful described? By his showing mercy unto thousands, in them that love him, and keep his Commandments, extended to the bodies and souls of his service. 58. Why said to thousands? To show the abundance of his mercy and goodness; who though his jealousy burn like fire, and justice punish to the third and fourth generation, yet his mercy is greater, his goodness is above it, yea his mercy is over all his works, reaching to thousands, and endureth for ever. 59 But we see the righteous often troubled? Yea, but it may be in mercy too, as a chastisement of the child he loveth, so the cross bringeth forth patience, and other graces, yea sometimes more profitable far than prosperity, and God knoweth what is best for his, for Removing of worldly confidence. Confirming them to himself. Renewing and perfecting grace in them. 60. How are they said to love him? In opposition to those haters and contemners of God, whom God so also hateth and abhorreth, these showing their love by their fidelity and obedience to his Commandments, whom God also therefore loveth, showing them mercies to them and their seed, and giving them his graces, and plentifully rewarding their love, and obedience. 61. To what end these reasons? That since thou canst give him no more for all his blessings, than thy love and obedience, and thou oughtest to give him no less, for else thou givest him nothing, that his judgements and jealousy may terrify thee, or love and mercy may allure thee, and so bring thee to this duty, for thy good, and his honour. 62. What followeth? The third Commandment, concerning the honouring of Gods most holy name. SECT. 5. The third Commandment. The Analysis of the third Commandment declaring the several parts, duties and opposite abuses therein forbidden or commanded with the reasons of the same. What Gods name, and how diversely to be understood, and how honoured or dishonoured in his name or titles, attributes, holy word and religion, aswell as works of creation gubernation, povidence, blessings an● judgements, 〈◊〉 thelike in general, and in particular his dishonour by blasphemy against God in any sort whatsoever as well as all fro● of evil and profaneness, also cursing and banning, swearing vainly and lewdly in presumptuous and execrable impiety: the false prophets in that matter not so wicked but as it were with us acknowledge it to belong to God or the Church to denounce or send cursing, or blessing, or we only to bless God, and men in his name. The Abuses of swearing and vain, or rash oaths in common swearers, and the heinousness thereof, with the folly and vanity, or rather blasphemy and impiety of such hellhounds, or hellish and damned swearers, and swearing worse than the Heathen or Pagans, and more like Atheists, than Christians, and so such also the odiousness of perjury, the opposite whereof the true and lawful use of oaths and swearing, for just and godly ends whereby the way of promissory oaths or vows and their nature, sorts, and holy use in the Church towards God, especially and be fore him, if among men: the reasons of this Command ement, from the Lords mighty power and majesty, intimated as well the most fearful commination and judgement so expressly there threatened. 1. Which is the third Commandment? Thou shalt not take the name of etc. What contained in these words? The Commandment, thou shalt not take the name of etc. The commination against the breach or neglect, for the Lord will not hold him, etc. 2. What manner of Commandment? A negative, inferring and enforcing his opposite affirmative, viz. not to dishonour or vainly abuse Gods most holy Name, but to honour it, and use all the holy means for the sanctifying of the same throughout all our whole life. 3. What is the negative part? In the forbidding all abuse of the most holy Name of God, whether it be 1. By blasphemy against him, his holy word, holy things. 2. Cursing and banning. 3. By filthy swearing, whether 1. Falsely. 2. Deceitfully. 3. Rashly. 4. Cunningly. 5. Or in any vain manner and protestation. 4. Foolish vowing, and impossible, unlawful vows. 5. Or just vows neglected, or not performed. 4. What the affirmative part? The sanctifying of his name, and setting forth of his honour with all our heart, and expressed in our words, and writings, life, and works, both by glorifying him, his holy name, and word. By blessing and praising him. By religious and godly swearing, by him, in his truth, and to his glory. By holy and just vows, and performance of them. 5. How the parts opposite, or opposed seen? As we see glorifying his name, opposite to blasphemy. Blessing opposite to cursing. Religious and godly swearing, opposite to rash, vain, and profane oaths. Holy and just vows, opposite to unlawful ones, and performance to the breach of them. 6. What is understood by God's name? Either himself, or his Attributes, which are himself, and whereby he is renowned, as his Justice, Mercy, Power, Glory, goodness, etc. his Titles, as Jehovah, Jah, Lord, God, I am, etc. The means whereby he is made known to his Church, his holy Word, Ordinances, Religion, and even all his creatures in all his works. As those of his Creation, his creatures, heaven and earth. Characters of his power and glory. Gubernation, and providence, blessings, and judgements. 7. How is his name, signifying himself, or his Attributes abused? By unreverent, and ungodly thoughts, unholy, and unreverent speeches, unholy and profane life. 8. How honoured and well used? In our hearts, by thinking and conceiving of them reverently, acknowledging, believing, and remembering him, and them effectually. In our mouths, confessing and speaking of them, and him, holy and reverently. In our lives, conformable to that holy profession. 9 How is his name, as it signifieth his glory abused? By our pride, or vain glory, neglect or unthankfulness; as also by idle, and unsavoury speeches of him, or dissembling, suppressing, denying or oppugning his truth, and by our sins to his dishonour. 10. How chose herein to be honoured? By our desire of his glory, speech to his praise, and deeds to his honour, bringing forth good fruits to his glory, and good example of others, whereby he glorified in us, and by others. 11. How dishonoured in his Titles? By neglect of them, unreverent and careless use of them, in any wicked, light, or ridiculous sort, or manner. By superstitious use of them to charms, exorcisms, ungodliness. By hypocrisy, taking his name and profession on us in vain. 12. How honoured by them? By our taking them in, and to our hearts, using them in our speech, words, and writings, and professing them in godly life, with all reverence, holiness and humility, as in serious, in most religious, and godly manner. 13. How is his word abused? In our neglect, or contempt of it. In our unprofitableness, and vain use of it. In our evil use to confute truth, & confirm errors. scoffs or jests, charms or enchantments. In our disobedience, impenitency, and profaneness, notwithstanding our profession of it. 14. How well used? 1. By our study, care, and meditation in it, Psal. 1. 2. Words, ministering grace to the hearers, seasoned with the power, and efficacy of it. 3. Obedience, and deeds, conformable to the same. 15. How in his Ordinances honoured, or dishonoured? By our due observation to his honour, or neglect, or contempt of them, whereby we dishonour him. 16. How in his Religion honoured, or dishonoured? By upright, and inoffensive conversation, answerable to our profession, to his honour, by hypocrisy, dissolute and profane life of carnal gospelers, his dishonour in the scandal of Religion. 17. How honoured in his works of Creation? By holy meditation, and mentioning of them to his glory, and our instruction, and by pure and sanctified use of them, by the word, and prayer, to our comfort, refreshing, and blessing. 18. How dishonoured in them? By our neglect, and carelessness to consider them, profane and irreligious use, or abuse of them to sin and shame, presumptuous use in unthankfulness, or superstitious use invanity, idolatry, witchcraft or the like. 19 How honoured, or dishonoured in his works of gubernation, his blessing or judgements? First honoured in the reverend, and thankful receiving, and regard of all his blessings, whether to ourselves, or others in joy, thankfulness and praises; dishonoured in the neglect thereof. Secondly for his judgements of punishments honoured by our patient bearing them, humiliation and magnifying his justice, and condoling with others, dishonoured by our carelessness, incorrigibleness, impatience, or murmuring under his hand; and chastisements, or mockings, scoffing, scorning, or rejoicing at others afflictions. Thirdly, for his judgements, in his particular providence over our estates and fortunes, by lots or such like determinations, honoured in the lawful use for deciding controversies, elections, and the like, and submission to his judgement in the same; dishonoured by abusing and abusive lots, to casting of fortunes, and such other trifling; and so abused, and unlawful games and idle haunting the same. 20. What mean you then by taking God's name in vain? The dishonour and abuse thereof in general by all, or any of the means and usages aforesaid, according to the several acceptations of the same. In particular by blasphemy, cursing, filthy swearing, rash and foolish vows. 22. What is blasphemy? It is in general, as the word signifieth, evil and hurtful speaking, 1. Against man, to the damnifying of his good name, disparaging and disgracing him, so sometimes used. 2. Against God, to the derogation of his Majesty, and so the false acrusation of Naboth went, he had blasphemed God and the King, but for evil speaking against God, and holy things, most usually, and especially accepted. 22. How is blasphemy against God? Whatsoever derogatorily spoken, uttered or done, either against his Person, Power, and Majesty, Attributes, Name and Word. As Pharaoh, Exod. 3. Who is the Lord, that I should, etc. Sennacharib, 2 Kings ●9. Who is God of Israel In contempt, the Jews that said of Christ, and God, let God save him, is he will have him and he saved others himself he cannot; of the Gospel, in despite calling it, Avangelion, and Jesus, Jesus, etc. as lastly, in some sort propahnenesse, whereby the name of God, and Religion, the truth and Christianity is blasphemed, Rom. 2. 24. the name of God thus blasphemed among the Gentiles, and David's adultery, 2 Sam. 12. so causing the enemies of God to blaspheme. 23. How is this to be understood? As that all manner of evil examples, profaneness, show of evil, and idolatry, may be occasion of blasphemy to the enemies of God, and so all evil Christians, accessary to the blasphemy of others, and causers of it, so in effect, blasphemers. 24. What opposite duty? The glorifying of him, and honouring of his holy name, and his word, by all means possible, so yielding him, the honour due unto his name. 25. What abuse by cursing and banning? A malicious sin, the fruit of a heart full of gall and bitterness, and so compared to an arrow shot upright that shall fall down upon the cursers' head, as he well deserveth. 26. May we not curse then? No not at all, unless God bid ourse, as he said, Curse ye Meroz, and so utterly to take heed of cursing maliciously, as many will with desperate speeches and acclamations, showing a heart fraught with gall. Cursing vainly, as many do, on sleight or no cause, calling for vengeance and plague, murrain and pestilence. Cursing customarily as too many also will do by swearing and cursing, bewraying their folly, and execrable impiety. 27. Why should we not curse? 1. Because it is the assured note of a wicked person, as in the Psalms, Their throat is an open sepulchre, the poison of asps is under their lips, their mouth is full of cursing and bitterness. 2. Because it is noted the fruit & gall, and bitterness, as Rom. 3. 11. water of a corrupt fountain, Ja. 3. 3. Because it is forbidden to all God's people, bless and curse not, bless your persecutors, bless I say, and curse not, Rom. 12. 14. 4. Because it is a presumptuous sin, to wrest the office out of God's hand, and to whose justice belong plagues and punishments, and so to enter upon God's tribunal. 5. It is here forbidden, as all profanation of God's name, and honour, and we never read of any good man without God's command, durst enter upon it, or do it; nay Michael when he strove with the devil, durst not curse him, Jud. 9 Nor Balaam, though hired by Balaac, durst curse without God's commission, Num. 23. and lastly, curses are threatened with the curse of God that it shall not depart from the house where the curser or swearer dwelleth, so it is an arrow, shot upward that will hit him that shot it, falling down heavy, with God's curse on his head, and we see not only God's Law, and Commandments, all good men and Angels, as Michael, but even false Prophets, as Balaam shall stand up in judgement, to condemn this cursing and cursed generation. 28. How is it that cursings and excommunications are found in the Scriptures, and in the Church? By God's particular appointment, and conclusion, who is absolute Lord of both blessing and cursing, and so we find that Moses set forth the curses on mount Geresin. That David cursed his and God's enemies from God. That Elisha cursed the rebellious children: and the Church from God, and for his glory used her excommunications, and execrations by Christ's peculiar commission, and upon which no private person, or any private authority may enter. 29. What opposite duty? Blessing and praising him and his holy name, yea and blessing all others, even enemies and persecutors, according to that, bless and curse not, Rom. 12. 14. How bless we God? By praising him for his blessings, and sounding forth his goodness, with the voice of joy and thanksgiving. 30. How bless we men? From him, and for his goodness and graces, showed in, and by them, and so blessing is said to be either generally required of all in gracious speech, and godly salutations, Gen. 47. 7. 10. Rom. 16. 16. Matth. 5. 44 47. Or particularly performed by superiors, as from God and in his stead, Parents, Gen. 27. 27. Minister, Numb. 6. 23. Magistrates, 2 Sam. 6. 18. 1 Kings 8. 55. 31. What abuse by swearing? The profanation of God's name, and injury to his holiness and truth, which as with falsehood in our own speech, and injury and wrong to our neighbour, is forbidden in the ninth Commandment, as derogation to God's truth and Majesty, and profanation of his name is here forbidden. 32. How is this abuse of swearing? Such vain profanation of God's name used in oaths, either taken falsely, deceitfully, rashly & negligently, commonly; by creatures, or false gods, in vain protestations, and foolishly undertaken, to the disparagement of truth, and God's glory. 33. How many sorts of oaths be there? Two sorts, Ascertory, commonly so understood. Promissory, in which are vows. What false swearing? The taking of God's name impiously in our mouths, to swear to a thing we know to be false, or know not to be true, both which are false swearing; so the false witnesses against Naboth, and Christ. How swearing deceitfully? When sweeting to what we know false, or if it happen true what we think false, and with a purpose to deceive others thereby, or not to perform the same, all which sorts are accounted perjury. 34. What is rash swearing? Swearing unadvisedly, in heat and choler, or any other passion, without consideration of the matter, circumstances, manner or possibility of performance. 35. What common swearing? An accumulated sin, aggravating the offence of rash swearing, by drawing wickedness with cart ropes of vanity to a custom, and so nothing more odious to God than the customary and common swearer, who is commonly a vain and profane person. 36. Whence the heinousness thereof? 1. For the multitude of oaths, reaching to heaven, to pull down vengeance. 2. For the continual neglect and contempt of God, indignity offered to God, to call him to witness in every lewd and trifling matter. 3. For the contempt of truth, as many must needs be false and lewd. 4. For the small conscience of telling or facing a lie, ordinarily seen in ordinary and common swearers. 37. What other vain swearing? In derogation of God's Majesty, calling any creature to witness, or using light and foolish protestations, savouring of folly, impiety and vanity, and to the mocking of oaths, and making them and the truth suspect. 38. How may that be? In swearing by creatures, as light, fire, air, etc. bread, drink, welking, etc. By ridiculous toys, by laking, by cock, by my faith, etc. By Popish Saints, or the like, by Saint Mary, Saint Anne, Saint Joys, by the Mass, by the rood, etc. By Heathen gods, or idols, as by Hercules, Apollo, etc. Medius Fidius, etc. By parts of Christ body, as nails, wounds, blood, heart, and so God's heart, wounds, etc. many times not without cursing, and raving most blasphemously. 39 What the folly or vanity of them? 1. In that they are childish and foolish to attribute the knowing truth to such things. 2. Beastly and abominable to set up the creatures, in the place of the Creator. 3. Devilish and detestable, to rob God of his honour, and shame the truth. 4. Blasphemous, to tear Christ in pieces with such execrable oaths, and vain mouths. 5. Heathenish at least, and idolatrous, and nothing savouring of true Christianity. 40. How cometh it to be so foolish or damnable? Because it is not only in derogation to the Majesty of God, to set up creatures, or other foolish things to be sworn by, but a depraving of his worship, it being a part of his worship to swear reverently by him, as Jacob is noted in that he swore by the fear of his father Isaac, and so we are commanded to swear by him, Deut. 6. 13. Esay 65. 16. and 45. 23. besides they may be noted for fools, to call dumb things to witness truth that knows nothing. Stupid as B●als Priests, to call to them that cannot hear. Children, that like to children, prate to such babies of clouts. Profane persons commonly, as the ordinary and common swearer also. 41. What is the odiousness of perjury? An abomination even with the heathen of whom notable stories are recorded both in the love of fidelity, and hate of perjury out of morality, much more among Christians, to be respected, since else by perjury, both God is made patron of a lie, the Devil's property who is a liar, and the father of lies. God is called to witness a lie, which he hateth, than which what greater indignity? The perjured person prayeth against himself, wishing himself plagued and damned, than which what greater madness or impiety? The bane of all societies, and hellish confusion must be set on foot, if it be suffered. 42. How so? If oath be taken or suffered falsely, it must follow, That Kings would be tyrants. Subjects prove traitors. Magistrate's wolves. Pastor's devourers. Neighbours, and neighbouring Nations to cut throats one of another, without conscience of amity, league of sidelity, and impunity granted to all impiety. Plainly to be seen. 43. What is the opposite hereof? The right and lawful use of an oath, whereby the Lords name is sanctified, used as himself commanded in swearing by him, and him alone, Esay 65. 16. Jer. 12 6. 44. What is the right and lawful use? To swear in truth, righteousness and judgement, Jer. 4. 2. 1. So in Truth, To that which is true, Truly, Ex animi sententia. 2. Righteousness, as lawfully required of God, or Magistrate, or is on just ground, and in lawful manner, and good occasion. 3. Judgement, duly weighing, and discerning the necessity of the oath, together with the conditions and circumstances of the persons, matter, and especially the end. 45. What the end? The manifestation or confirmation of a hidden and doubtful truth, necessary so to be cleared. The ending of controversies, and satisfaction of our neighbour, and justice. The clearing of our innocency, or duty discharged. The glory of God, for truth and right to take place, as commonly wanting these ends and conditions, it must needs be ill: and so all swearing: as if it be either, 1. Of no necessity. 2. Or first to no end, but either rashly, vainly, of foolish custom etc. Secondly, an ill end. As 1. in bravery to glory in their shame, and 2. Blasphemously to rap out oaths to garnish their speech, with such hellish eloquence. 3. To falsify the truth, and to deceive by perjury. 46. What are vows? A kind of oaths, or promissory oaths, which as made to men, are only called oaths, but to God are properly named vows, and bind to the performance of some thing promised and vowed. 47. What required in promissory oaths? That they be of things Lawful and honest, In our power, and possible, That we mean to perform, That we do also perform, for otherwise 1. If lawful and possible, and not performed, we are perjured. 2. If impossible, the oath doth not bind. 3. If unlawful, it doth not only not bind us, but we are bound to break it, else we add sin to sin. What other conditions required in vows? That it be voluntary, not forced, or hypocritical. That it be to this good end, The glory of God. The good of our neighbours and brethren. of ones own soul. 48. Of what sorts are vows? Either common to all Christians, as the vows in baptism, etc. Or proper to some only, either required on some condition, in regard of their place and degree: or voluntary, etc. undertaken of divers things lawful or indifferent. 49. What common errors in oaths and vows? 1. To swear for malice, hire, favour, falsely or foolishly. 2. To vow evil and hurtful things, as murder, etc. 3. Or vow, and not mean to perform, at least not perform. To perform by halves, and not fairly, but with delay or diminution, and doubling, as Ananias and Saphira, Acts 5. 50. What is the heinousness of the guilt and ofsence hereby? The subverting, or at least slighting the truth. The mocking of God, destroying sidelity. The bringing in Atheism, by polluting the name of God, and his honour, in consequent worse than Jew's, Turks, or Heathens, that in their manner have been zealous of these things. 51. What the general duty affirmed? The glorifying of God, especially in our speech, and right use of the tongue, wherein we exceed all other creatures on earth, yet proceeding also from the heart, and budding forth into holy life, and godly conversation. 52. How especially scene? In our taking care, and making a conscience of 1. Speaking the truth from the heart. 2. Speaking reverently of the great and fearful name of the Lord, and so on any occasion to remember it. 3. Using the same religiously, in our speech and communication. 4. The vow in Baptism, and so of leading a godly and Christian life. 53. What is else here intimated? All possible reverence and honour, with all carefulness to be exhibited, as the condemning of all neglect thereof, in any degree, and so all foolish, idle, and trifling speeches, on no occasion, as O good God, O Lord, O Jesus, &c which though seeming good, yet as without the heart, and idly uttered, without affection towards God, or ground for them, accounted dallying with the name of God, and an offence; or prayers, and such like devotions, as to say, Our Father which art in heaven, etc. or I believe in God the Father; never thinking of him whose holy name we utterwith our unadvised lips, what it is, but to take his name in vain, or mock God; and how much more with rash and beastly, and so much more to be abhorred, of customary oaths, or curses, hereby condemned. 54. What reasons of this Commandment? A two fold reason, noted 1. Implicit, from the name of the Lord thy God. 2. Expressed in the Commination, for the Lord will not, etc. 55. What the implicit reason? For that the Lord is Lord of heaven and earth, death and life, yea hell and all, and can hurl thee headlong thither, for thy abuse, and so thou shouldest not dare. Thy Lord and God, from whom all good, so what ingratitude is it, in the vile swearer, curser, blasphemer, to abuse his holy name. Such a Lord, as the Devil and all the powers of hell cannot dishonour, but he will turn all to his glory, though their confusion that oppose it, as seen in Pharaoh, Herod, Sennacherib, and all Tyrants; and who art thou in his hand, that art so hellishly disposed, that thou carest not to despite and despise God, and blaspheme, though thou go to hell, with shame and confusion. 56. What the commination? That they shall not be held guiltless, but so guilty, and bear the insupportable burden of their sins, that will press their souls to hell, as the most fearful estate, curse, and punishment, so signified, and so too plainly seen in such blasphemies, who commonly are as it were 1. Given over to a reprobate sense, in lying, filthy talk, drinking, and profaneness, and vanity, with this abuse of God's name. 2. Insensible of their sins, by God's just judgement in neglect of all holy duties of prayer and God's honour, with scorning and mocking at his Sabbaths, or any reproof, though most just. 3. Set down in God's book for damned persons, even condemned already, bearing that palpable mark of profaneness, like cain's mark, in their foreheads, that he that hath an eye to see, may see them stand guilty, and the sentence that they may read in their conscience, of heavy condemnation, even written in their foreheads, that every one may read it, to their shame, who shamed not to dishonour Gods holy name. 57 Whence this so fearful commination? More fully to manifest the Lords fierce anger, and jealousy, as against idolaters, and those that profane his worship, accounted to hate him, in the second Commandment, so here against all other profane wretches that shall abuse his most holy name, and any other way derogate from his glory, which he is most jealous of, and will not give away, or part with to any other, much less lose it, with contempt, he chiefly standing on, and above all things highly prising his honour. 58. But what followeth? The fourth Commandment, in a fourth respect also, in regard of the due celebration of his Sabbaths, aiming at the setting forth of his honour. SECT. 6. The fourth Commandment. The Analysis of the 4. Commanaement, showing the parts and duties therein commanded, and abuses opposite so prohibited, whether intimated or more fully expressed, where first the duty of sanctification of that day of rest, called the Sabbath, and of thh Christian Sabbath, or Lords day, with the reasons of the difference and alteration thereof, but perpetual necessity of the substance, and duties of the same, and our Christian's Sabbath or Lords day proved to be established by many reasons, and arguments, as by the Lord's owe● doings, the Apostles preaching and doctrine, or constitutions as received from the Lord himself to be understood, as well as the practice of the Church directed by his Spirit according to his promise, and who oppose it but troublesome and unquiet spirits, or fanatic and fantastic Schismatics, too commonly to be sound: So of the rest, and right use and observation thereof on the Lord's day in holy duties, and works of piety and charity, or of necessity on truly urgent, not every frivolous occasion. The factious schismatics overnicenesse here, as well as others loose profaneness deserving worthily to be taxed, that on both sides disturb the peace, good order and peace of the Church, the one of them profanely with negligence & contempt the other sedititiously with malice, and disdain, to avoid both which extrenes, and keeps an even and equal course between them, we are carefully to distinguish between the morality and ceremony in this Commandment how far forth in the substance of it, for the moral duty to God-ward perpetually, to be observed, and how for the ceremony and legal observances, many of them interwoven with the said duty with which to the jowes-ward in that Church's nonage as it were before Christ's appearance in the flesh. It was burdened, but as now freed of them it ought to be discharged, and so in that particular for the time among many others with them, respecting the creation, the greatest benefit ever till then manifested to be remembered by, and in it now altered, and the duty yet unchanged to the remembrance of a greater, our redemption in that change of the ceremony, not duty by us now principally respected; and thus as we see by the Church's authority and power with sufficient warrant from holy Scriptures, ordered and established, whose power in that point to change it, and wisdom in so well ordering it, guided by Gods own precedent, and direction of his blessed Spirit is here amply demonstrated, and to be justified against the malevolent oblatrations or detractations and calumnies of any factious humorist and separatist whatsoever; and thus the substance of the duty in the morality of the Commandment, remaining entire to all holy intents and purposes, the only the illegal shadow removed, is by them into a more divine respect and better for us Christians, as more suiting with our Church, altered or changed, and divers objections against it of no great moment, the truth well weighed, are hereby and withal answered, as especially the judaizing faction, and fancies confuted, and so next for the due observing and sanctification of it, we are to take notice of the rest, and holy exercises commanded, and others permitted for recreation and comfort of our weakness, nature, not to make a riotous revel, or drunken Bacchanalia of that day, as neither otherwise to profane it by ordinary worldly labours, or other jewish superstitions or vain unlawful and wicked exercises of any sort spending that so set apart, and sanctified time to remember that rest, and sit ourselves to the same by removing the impediments, using the helps, studious to fit ourselves to both private and publiqus duties of the day, as well Minister as people: the opposite which is here farther deciphered, and in divers points particularised, or especially the more common and enormous offences. The use and reason of other Sabbath, or holy days, ordained and appointed by the Church, as well in the times of the Old, as New Testament, as in particular many both feasting and fasting days, set apart for divine worship, the farther explication of the Commandment in the permission command of the six days for labour, and works of our vocations, whereby the Sabbath may be the better sanctified, which as most necessary, is sostrictly urged for the honour of God the general good, and besides other reasons, even the very example of God himself, so resting on it, and blessing and sanctifying it. 1. What is the fourth Commandment? Remember that thou keep holy the Sabbath day, six days shalt thou labour, etc. 2. What contained herein? The Commandment in these words, Remember, etc. The explication and illustration of the duty, Six days, etc. The reasons of the duty and Commandment taken both from the Creators own example, & actions, as well as the creatures profit, necessity, and duty, But the seventh day is the Sabbath of the Lord thy Lord, etc. 3. What is the order of this Commandment to the rest? A fourth duty, as fourth in place, appointing and establishing the time allotted to his public service and worship, his honour being the main scope of the first Table: And as it is to be set up in our hearts, the intent of the first Commandment. And as his outward worship, rightly performed the intent of the second. The glorifying of his name in all things, the intent of the third. The rightly observing of his Sabbaths, the appointed times of his worship, the intent of this fourth Commandment. 4. What manner of Commandment? An affirmative, inferring and enforcing his opposite negative, viz. to remember to sanctify the Lords Sabbath, and not negligently to let it pass, or profane the same. 5. What the affirmative part? 1. Our duty to sanctify the Sabbath, by setting a rest apart; sanctifying the rest by holy exercises. 2. Our duty to be mindful and careful of it, so to remember to sanctify it by preparing ourselves, using all good means, removing impediments. 6. What the negative part? The forbidding of the profanation of it, by not setting apart a rest, misspending it in any superstition, idleness, vanities, sin, etc. The passing it over in forgetfulness, by unpreparedness, neglect or contempt. 7. How the parts and duties opposite, seen opposed? The sanctifying, opposite to the profanation of the Sabbath, and holy exercises, to the misspending it in ill actions. The minding it, opposite to forgetfulness and drowsiness therein, as the preparing the soul to that holy and fit celebration thereof, opposite to neglect, contempt, or unpreparedness. 8. What is the duty of sanctification of the Sabbath? The setting apart a day of rest, and exercising ourselves therein in such holy duties as the Lord requireth. 9 What day is so to be set apart? The seventh day, so he appointeth, and alloweth the six days for our labour, whereby we with more cheerfulness and readiness may sanctify his Sabbath the seventh. 11. How is it that our Sabbath differeth from the Jews Sabbath? For divers reasons, as to show, that the old Law hath given place to the new, and so the Jews Sabbath to this of Christians. That the ceremonies are vanished, and what was ceremonial in this vanished as the time altered, though the morality remain. That the Son of Man indeed is Lord of the Sabbath, and so hath power to alter it. 11. How prove you this Commandment to be meral, and perpetual? For that it is ranked there among the rest of the Commandments that are moral, and to endure as well as from the necessity of it, no less to us, and to the world's end for God's honour, than it was to the Jews, and all the holy patriarchs, and Fathers from the beginning; and therefore vain and impious is their assertion, that as a ceremony, would have it passed and vanished, or account it needless, or a burden, whereas it is indeed to all good Christians comfort, and the especial honour of God. 12. What necessity of a Sabbath? For divers and weighty reasons, such as these, 1. That the faith and obedience of men may hereby be exercised more particularly in setting themselves apart from worldly business, what haste soever, and dedicate themselves, and this time holy to the Lord. 2. That concord and unity, Doctrine and God's service may be maintained, which without this means would hardly be effected, but confusion would follow, every one let loose to his own will or fantasy, as commonly so many heads, so many opinions. 3. That love and charity, and all graces were increased by public teaching the duties required, and reproving the vices as it is done by God's word preached, then whereby the good and virtuous encouraged, the vicious shamed. 4. That God's service and public worship may be thus upheld, that else were like to decay, if men left to private devotions had not such public meetings, some forgetting, others nelecting all duty, and most that did not, ignorantly or superstitiously performing the same. 5. That more acceptable service to God performed, when prayer, and holy duties so publicly exercised by all, as many brands making a great flame, so the prayers of many with greater fervency ascending up to God, and every good servant of his more inflamed by joining with others in these holy duties. 6. That it may be for rest to the very servants and cattle, that else groaning under their yoke may be too much grieved by unmerciful minded masters, without relaxation. 7. That it may be a difference between God's servants, and the heathen that know not God, by such sanctifying the Sabbath, and so be a sign to us of that eternal Sabbath, and rest in Heaven, wherein as we are taught we may meditate, how with Saints and Angels, we all do enjoy Sabbath days recreations, of singing hymns and Hallelujahs, as we shall the praises of God for evermore. 13. But is not a Christians Sabbath every day? Yes, in spiritual rest from sin, and private satisfaction of the soul in practising of holy duties sitting a godly life, not to forget thereby, or neglect the public service of God on his appointed Sabbath, whichevere to dishonour God most of all, and bringing in confusion and i● religion. 14. But since the Jews Sabbath altered, may not any Christian make or set out what day he please for Sabbath? Nothing less, for it were not only temerity, and presumption, to break the Lord and his Church's institution, as may be showed, but the high way to Atheism, and Irreligion, when if every one might set out what Sabbath he pleased, one setting out one day, and another, another, there would be no day in effect kept holy, and so not only no order, and uniformity, but even no unity or charity, and likely much uncharity, jangling and dissension, and consequently irreligion. 15. How then is our Sabbath to be showed or proved, or established, instead of the Jews Sabbath? Most firmly against all obstreper●as clamours of gainsayers, 1. By the Lords own approving and sanctifying it, who is the Lord of the Sabbath. 2. By the Apostles doctrine, and continual practice, and keeping the same. 3. By the whole Churches, and all holy men's uniform, practice, and consent ever since. 16. How by the Lords own doings? Most plainly by his 1. Naming, or giving his name to it in holy Scripture, as Apocal. 1. 10. called the Lords day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that as the Lords supper, the Lords people, and his Church, or the like, so his day. 2. Sanctifying it by and with his First, resurrection thereon, and finishing the work of our redemption, and resting on the new Sabbath, as God the Father, the creation, on the former. Secondly, presence, and divers appearances to the Apostles on the same day, at their holiest and Sabbath days exercises: as I. To the women, and the Disciples, and Mary Magdalen at the first. II. In the morning, John 20. and to Simon. III. And to the Disciples in the way to Emaus, Luke 24. 34. IU. And to the Disciples, and Thomas with them, John. 20. V. And at other times, and to Saint john in Pathmos, inspiring him this day. etc. 3. Resting the Jews Sabbath, as it were finishing it by his Resurrection, and other appearings, and as it were hereby appointing and approving this new Sabbath, to his honour, as Lord of the Sabbath. 17. How by the Apostles doctrine and practice? Most evidently, 1. By their meetings that first day of the week, when Christ arose, and appeared to Simon and Mary Magdalen, and the Disciples, and after Thomas and others with them, Luke 24. and john 20. etc. 2. Continual practice of it, and preaching, and ministering the Sacraments that day, Act. 20. 7. 1 Cor. 16. 1. 3. Constitution of it in the Churches, as 1 Cor. 16. 1. is set down: where both First the day, first day of the week, named and appointed. Secondly, every first day, so appointed. Thirdly, instituted both there, and in the Churches of Galatia. Fourthly, instituted and there taught for the Church's instruction generally, as we see at Troas, and other places also. Fiftly, the duties of the Sabbath, or Lords day, plainly exercised then, gathering together the congregation, and gathering for the poor. 4. Constant observation, continued, forty years after performed by Saint John in Pathmos, in holy meditations, as sitting especially that day, had his illumination and holy inspiration from God, to the instruction of the Church by prophetical revelation, when Christ's farther presence, apparition, and blessed illumination of him, and the Church by him, seems further confirmation of that holy institution and Sabbaths sanctification, as Estote imitatores mei, sicut ego Christi. 18. How farther confirmed? By the continual and continued practice of it, ever since proved by all Ecclesiastical histories ever since, without any interruption to these days, and so by The primitive times, and Church. Holy men, that lived and succeeded next to the Apostles times, the learnedst and wisest ever since; and so consequently, as from thence, both at, and to this day, and none found to oppose, unless some idle, turbulent, and fanaticke spirits, wanting learning, judgement and discretion, that who seeth not this, must be wilfully blind. 19 The Sabbath than is certain and fixed? The seventh day, at the consummation of the work of the Creation, the Jews Sabbath till Christ, and his consummation of the ceremony of it, a new Sabbath now by him consecrated at the consummation of the work of redemption, so to remain to the world's final consummation; as the first to Christ from the creation, so this from Christ to the end, and final consummation of all things, to continue after with a new and third Sabbath perpetual in the new Jerusalem, in the Heavens. 20. What use or end of these renewed Sabbaths? To consider, and magnify the name, and glory of God, more and more expressed, and made known to men, 1. As in the first Sabbath remembered his works of creation, mighty acts and glory. 2. In the second Sabbath or Lords day, both all that, and further the works of his mercy and redemption in the world's restauration. 3. In the third Sabbath, both all them, and further his excellent justice, and glory, most amply, more than ever demonstrated to all creatures, over all the world, and for evermore. 21. How sum you up these collections? For full illustration, or confirmation of the doctrine of the Christian Sabbath, or Lords day, may be considered, 1. How estote imitatores mei sicut ego Christi, implies a command from Christ of what the Apostles teach and practise. 2. How Christ promised the Comforter, who should instruct them in all truth, and bring all things to their remembrance, etc. 3. How Christ's example, and apparitions evincing the same, or show the ground for the following doctrine and practice. 4. How the Apostles doctrine, and establishing the Lords day by power delegate from him. 5. How dies Dominicus, Rev. 1. 1. showeth that prime and primitive appellation, (as well as doctrine and practice) more to confirm it his, and not only Domini, as Mal. 3. 1. or Amos 5. 18. or Jo. 8. 56. but Dominicus, also, all which, besides the authority of primitive times, Fathers and Counsels, (though the Church's instruction might be enough to any devout Christian) do more dignify the Lords day, as raising it to the highest degree of sacred and Apostolical, or divine institution, and what was then so ordained, hath been since by continual and constant practice of all succeeding ages, and all good Laws, Ecclesiastical and Civil, confirmed, never by any unless such as were publicly noted, or branded for schism, spoken against, or oppugned, also further if not this instituted so primarily, it may seem, that there was no Sabbath, or Lords day for a while in the Church, or but the Jews Sabbath, which were to leave the Church too naked, of so holy and necessary a point of Christianity. 22. But the Apostles sometimes used the Jews Sabbath? Yes, and for divers good reasons, both to instruct them in the same. To draw them to Christ and his Church. To confess a Sabbath, and the like, and so they refused not the Heathen Temples, or their assemblies, as at Ephesus, Athens, or Feasts, or Schools, as in the School of Tyrannus, but took all good occasions to instruct them; and of this it came to pass, that both the Lords day, and Jew's Sabbath, were by many kept and observed from their use and example a good while after in primitive times. 23. What other arguments or reasons of convenience are brought for our Christian Sabbath, or Lords day? As upon this day many excellent things were, and greatest benefits that ever happened to mankind, or the people of God, so in his new Sabbath, to remember them, and praise him for the same, as on this day, 1. The world's creation began, Elements framed, Angels created. 2. This day, Christ's resurrection, the world's new creation, or restauration. 3. This day, manna first fell, and the Israelites passed through the red sea. 4. This day Christ baptised, turned water into wine, and fed five thousand miraculously. 5. This day, Araon and his sons consecrated, etc. 6. This day, Christ often appeared to his Disciples, and others after his resurrection. 7. This day, the holy Ghost descended, and Saint John in Pathmos enlightened. 8. This day, Christ we hope at last shall come to judgement to begin the perpetual Sabbath, after the night of this Sabbath ended. 24. What course then to be used and held for the due sanctification of the Sabbath, and rightly to understand or interpret the fourth Commandment? Rightly and duly to remember and consider how the Christians Sabbath, or Lords day, though not literally commanded for the whole ceremony and circumstance, or punctually in all things to be observed; yet is virtually intimated, and for the morality and substance of it, exemplarily propounded to us there in the fourth Commandment, without which heed taking, and observation, or right understanding & moderation, any may be apt and ready to fall into Thomas Brabornes, and others judaizing errors concerning the same, however otherwise, we cannot stand too much, or be too careful for the due and orderly observation and sanctification of the same, if there be but prudent and Christian discretion to moderate the heat and exorbitancy of self-conceited and inconsiderate blind zeal, and prejudicated opinion, by partially addicted fancy and affections. 25. This way than is spoken against? It is by the unlearned vulgars' some, or factiously minded, too ready and prone on their weak and ill grounds, or mistake to fall into judaizing errors, or by the plausible pretence of the sanctity of it, and the men that broached it, to deceive themselves, and seduce others, so that he that shall deliver the plain truth in this point, shall find himself on a double disadvantage, as one well observeth, by the preconceived, and prejudicated opinion of the vulgars', and weak people, that have their persons in admiration, as well as their piety and religious zeal that hold the contrary. That hold the strict observance of that day in their fashion (as it is by some made) a prime character of a good Christian, to distinguish him from a carnal worldling (so as it were) to know the state of Religion by it, which stands or falls, as they conceive, as it is either way determined, where needs we see a wary foot in delivering the truth to strike an equal course between an overnice strictness, and a prophanelicence, the one letting loose, the other ensnaring men's consciences, one shutting up the Kingdom of Heaven, making the way thither narrower than it is, the other by making it broader than they ought, enlarging the mouth of hell; but the truth well and warily delivered, will give the soberly religious no cause to complain, nor encourage the profane in any licentiousness, medium tenuere beati, happy are they that find it, and blessed are they that tread that way, and strive to go it. 26. Whence ariseth this Doctrine? The mistake in general of these men, is that they press the precept, promise and threats made to the Jews concerning their Sabbath point blank, and directly on us, and the Lords day, whereas indeed they concern us & it, only indirectly, & cannot without fetching a compass, be applied to the Sunday, as our Sunday succeeds in the place of that, in respect of the morality, (not ceremony;) but hence, as in a prime case of conscience, so many scruples are raised, and traditions broached by them of the beginning and end of the Sabbath, the duties of the day, works of our callings, recreations, and the like, without any difference almost made between the Jews Sabbath, loaden with ceremonies and it, which those that lest love ceremonies, have steadfastly with it taken upon trust, that thence so many needless contestations have been raised about them, but the truth appearing, these doubts of theirs will easily be dissolved. 27. What course then particularly best to be held, or taken herein? Rightly to consider of, and distinguish these two things, viz. 1. For the morality of that Law, and of the Sabbath, how far that extends, as well as the ceremony in it, and so the power of changing that first day, thence accrueing. 2. What was the first institution and authority establishing this second, or substituting it, being the Cardines Controversiarum, whereon depend most of the doubts ventilated, and things chiefly agitated and discorded on in the curiosities of these present times about this point, and so in the compass of which, we shall meet with most, or the most principal objections here usually cast in the way against the Sunday, our Christian Sabbath, or Lords day. 28. How for the morality of it? The morality in the Law observed as it is ordinarily to be seen by the eye of nature and reason, the common rule of humane actions, may be considered as it is, 1. Either primary, and evidently seen and acknowledged by the light, and in the Law of nature, or right use of reason, re ipsa, of itself, strait ways appearing, as God to be honoured, no man to be wronged, to do as we would be done to, not to kill and steal, etc. 2. Or secondary, though not so plainly seen, by nature, especially corrupted nature, or nature at large, and at first sight, yet by nature rightly informed, either Common humanity, discipline, and Philosophy, and after due circumspection of the circumstances, or by God's word, grace, and divine revelation, and then strait consented to, and confirmed by reason, as well as divers other consequent good rules succeeding those more general notions, and primary clear dictates of reason; so we may hence collect, for the morality absolutely at first, appearing to the eye of nature and reason, that God is to be worshipped, and that a time is to be set apart for it, is so moral, that nature concludes it, as soon as it blunders on it, or but once conceives there is a God, and this is the prime morality of the Commandment: and secondly, that the seventh day is to be set apart, and the time determined to the seventh day, or that it is to be rested on, or so religiously sanctified, is only to be known by God's precept and word, and so by nature or reason directed by discipline, or better informed by grace, and God's revelation of his will, which nature yields, by reason is to be obeyed, and best approved, and so the second, third, and tenth Commandment as well as this, may for the substance of them seem to be referred to this rank, that nature only directed by discipline, on farther circumspection, & better consideration of the circumstance, or divine revelation, and grace, is able to discern, and so moral, non tam ratione naturae, quam disciplinae, or rather non tam ratione naturae, aut disciplinae communis, quam divine revelationis; and thus this Commandment participates of both those sorts, of morality, or of morality in both these respects, and the later by some rather called the positive, then simply moral part of it, as so scarcely by nature, or reason discernible: yet farther there is found a ceremonial relish, or tincture, and respect in this seventh or Sabbath, and the strict observance thereof, for the time to the jewish Church enjoined, and with it to expire. 29. How show you the ceremony? As the ceremonial Law is properly an appendent of the first Table, regulating the external service and worship of God, as that of the Jews relate to the Jews Church, and the judicial law chiefly pertaining to the second Table, regulating that externally to civil society, or withal enforcing the observance of the former, as Moses judicials, with the Jews, and so both of them, so far as Mosaical, with the Jews policy, and Church, antiquated and dissolved, or saving so far, as reducible to the moral, to expire; now that there is a ceremony mixed with the morality in it, is confessed by the Fathers, and all ancients, and soundest modern Divines, and Churches, which may be seen in the respects, as it was ordained, either A remembrance of things past. A shadow of things to come, and expected. A shadow and show, or signification of good things present, and enjoyed, relate also to the Messias, and promise of him, and rest and deliverance by him. Pedagogy of the Jews, and to them a sign of distinction from others. Temple and service there, in their rest in Canaan. Or showing also the nonage of the law, looking towards grace, and subjection of that Church, as the heir under age, so in the servitude of that Church, overrated with ceremonies, and teaching them to bow their stiff necks, to the service of God, inuring them to it by legal strict observances. And lastly, shadowing the rest of Christians, and of the law under the Gospel, made easy by grace. So here begun in grace, and perfected in glory. Eternal with God in the heavens. So whereas ceremonies are either Chiefly shadowing things to come, as here principally the Messias: or, For signification of some present duty, and holy memorial. For order and decency, reconciling gravity, and authority, as well as attention to the divine celebrations and actions. Though some of the later may reflect on us Christians, with the morality of the Commandment, yet all the chief respects in the ceremony serving the Jewish Church, and Synagogue, and shadowing Christ to come, he being come, they with that Church are vanished. 30. Show it more particularly. This Commandment and their Sabbath, though moral in the substance, was, as many other things, in the moral worship of God, overrated with many legal and strict observances, to the very letter, inducing a ceremonial respect, and shadowing good things to come, whiles it and the Jews Church lasted, which the Jews could hardly bear, (yet made more hard in many respects, by their own traditions, as seen in the Talmude, and witnessed by our Saviour's words) who doing good deeds on it, disliked by them, reproved their blindness, and intimating the alteration, (if not then beginning it) showed he came to do good, and dissolve those hard knots, and burdens, and make the Sabbath more profitable and pleasant, as convenient both to God's honour and man's comfort, and that the pedagogy, servitude, and nonage of their Law, Temple, Sabbath, and other such legal ceremonies, vanished, he would ordain a new Testament, Church, law, Sabbath, and Sacraments of Christians, and he the Lord of the Sabbath, thus ordering it, and as it were beginning first, by himself, she wing and honouring the day, by his glorious resurrection, and other apparitions, as Saint Augustine speaketh, after by his holy Spirit perfected it, in his holy Apostles, and Church's doctrine, and ordinances, as we see it established, where is conserved the morality of it, in the worship of God, and time destined to his service, (even according to that in the Commandment determined, with the resting, and sanctifying that rest, (though) not so literally, legally, and burdensomly, as then to them, ceremonially enjoined) yet as religiously, and with respect to the morality of the rest as it concerned both them and us, both the rest of the ox, cattle, & servant, for their comfort and refreshing, and our rest, for our fitter dedication of ourselves to such holy action, as the service of God, then to be performed, and attending it with more alacrity, that are all by us observed, as by the Lord and his Church, or by the Lord in his Church ordained, he himself so declaring and demonstrating the day also, as Saint Augustine speaks, Epist. ad Januar. 119. 9 & 13. by his glorious resurrection, and honouring it by his many apparitions in Pathmos, and else, to his servant John, (that calleth it his day,) as well as his other Disciples, or having finished the jews Sabbath, by that his rest, in his grave, on that day, (and withal their Passeover, and Sacraments) by his glorious resurrection, designing our new Sabbath, and day of it, by it, as the same Father speaks, (Serm. 15. de verbis Ap.) consecrating as it were the Lords day to us, and promising us there with an everlasting day in the heavens, and so continuing, (as we may collect) or commending to us in it such convenient ceremonies, as respect that his joyful remembrance, our deliverance by him, our rest begun here in grace, and to be perfected in glory, with him in the heavens, or the like, fitting us Christians for decency, order, and the beauty of holiness, though all ceremonial shadows of him to come, and legal pedagoy, and servitude ended; and thus ensued the change of the day, not the law, of the ceremony and shadow, not the substance or morality; of the strictness, servitude, and unpleasantness, not the duty or profitableness of the Commandment by him that was Lord, even of the Sabbath, and of the Commandment. 31. But how say you by him changed, for that is still by some controverted? 1. As he finished the ceremony, and by his appearance, actions, and presence, took away the shadows, and unprofitable rudiments that were no longer to endure, then to the revealing of the Messias expected, and by them shadowed, so the substance come, they unuseful, and vanish; and Secondly, as by his power, his Apostles and Church, so ordered and ordained, and by his holy Spirit instructed, practised it, and that even whiles the solemn funerals, as one well speaks, of the Jewish Church, Sabbath, and ceremonies, were in performing, that is between our Saviour's resurrection, and the destruction of the Temple, as well as afterward, to all succeeding ages, which may suffice us; whereas else indeed the sum of all may be, for that point of the change, if that neither I. Christ's 1. precept granted, since not expressly to be found. Though we have as much in effect by his former teaching, he was Lord of the Sabbath, and so his example, and 2. Practise of sanctifying it in his resurrection and other apparitions on that day, and such election and declaration of it, with motives and instructions thence arising to his Church and Disciples. 3. Denomination of it, the Lords day, by his servant John, as aforesaid, may serve. II. Nor the Apostles precept, so expressly to be found, for the sanctifying it in all points as required, though we have their First, observation of it by the Lord's example. Second, selecting it for pious actions. Third, so ordaining it, in divers Churches. Fourth, practice, and therein precept. Fifth, Tradition, having so left it to the sixth, Church, and constitution, in some Fathers and Doctors opinions. Seventh, denomination of it, the Lords day. III. Nor Churches, and primitive times, Ancientest 1. Practice, without control from thence derived. 2. Tradition, received for Apostolical. 3. Constitutions, very ancient, even as those first times. 4. Canons, thence successively ensuing, & consent of all Ecclesiastical Histories, Writers and fathers, that all confess it so delivered & received, can prevail to satisfy contentious spirits, which do abundantly satisfy all moderate men; they should yet be persuaded the Church's power so granted by the Lord, with the assistance of his Spirit, promised to guide them into all truth and direct them, might suffice to ordain whatsoever necessary for God's honour, as this is, and setting things in order, as they cannot but confess done in all other things. 32. Such as do question this, make as little scruple to question the Church's power, and disobey it? Which they should not do, especially, if they well consider that spoken to the Apostles by Christ, and in them to the Church, Who receiveth you, receiveth me, and who despiseth you, despiseth me, and not so only, but him that sent me; and as reverend Hooker, to this point, hath it, is it a small offence to despise the Church of God, or disobey the Laws and Ordinances of the Church? saith Solomon, My son keep thy father's commandment, and forget not thy mother's instruction, bind them always about thy heart; it doth notstand with the duty we owe the heavenly Father, to disobey the Ordinance of the Church our mother, and let us not say or think we keep the Commandments of the one, when we break the Law of the other, for unless we observe both, we obey neither; and which is more, the Laws thus made, and ordained by the Church, God himself doth in such sort authorize, that to despise them, is to despise him in them; so then, for the power, Christ giving them such power, and his Spirit, and promising assistance to the world's end, and they executing his will, and exercising that power, as we see the Apostles did, and used to do, ordered, and gave rules for it, saying, let all things be done decently and in order, with the like instructions, as they also promised by themselves to see done, the Apostle saying, Other things will I set in order when I come, as most likely by the consequent practice of it, this was then done, and that power never dying, but that Spirit continuing and directing them in all truth to the world's end, they, and their successors had full power to ordain (as no doubt they did) these, and the like things, and this by all good Christians to be obeyed. 33. How far then is the Church's order to be obeyed? As we heard before, and however by divers minced, and controverted, limited, curtalled and contracted, yet God and Christ binding us to it, and the decree in things so primarily pertaining to the honour of God as this is, without contradiction to be accounted of Apostolic and sacred authority, and as we hear simply and absolutely, in spiritualibus, so in ordine ad spiritualia, no doubt but deservedly to be reverenced, and obeyed by all good Christians, in all necessary circumstances, and all reasonable and indifferent things, and this day, and manner of sanctifying it in every respect, primarily and directly subject to the Church's authority; nor need they question this, since the Jews Church had power in such things, and circumstances of the divine worship, not particularly determined by God himself, or his servant Moses in the Law, as seen in sundry very material rites and observances, as the appointment of hours for the daily sacrifice, building of their Synagogues throughout the land, to hear God's word, and pray in, divers feasts, as of Purim, dedication, and the like, which Christ's Church no way inferior to theirs, rather superior in the measure of grace, and presence of his Spirit, should not be abridged of in all reason, or to prescribe and ordain laws for things tending to her better edification, and in things undetermined as this is, in that circumstance, and the rather to be granted for this determination of the time, as well at least, as of the place, manner of prayer, and forms of it, and celebrating the Sacraments, and divers other, as prime and remarkable circumstances of the divine worship; and the place assuredly, as material as the time to be determined or assigned, nor should our brethren that are gone from us, (in place, and no less in opinion) as far as the breadth of the Atlantic ocean, or that staying at, home, yet hold a wood perhaps, or barn, or parlour, for places good enough for their divine worship, since Christ, not assigned Churches particularly, they should, I say, not complain of the time not set out by Christ, since neither was the place set out by him, nor of the time assigned by the Church, if Christ not assigned it, since so well ordered, and they will arrogate more liberty in many things, and authority to themselves, but rather as the Temple so fitly translate to our Churches (which they cannot well deny, though they hug that poor device of their new meeting places) be as well content with the Sabbath translate to our Sunday, by the same authority. 34. If this be granted in the Church's power, why may they not now alter it, or then have appointed any other day than the seventh? It is well and sufficiently answered by the greatest, and learnedst of our Divines, as well as those of the Church of Rome. That absolute, or absolutâ authoritate, the Church had power from God, and his Christ, they might or may do it. That congruè or congruâ dispensatione, conveniently now they may not, for many ill consequents that would thence ensue, or that might follow, as we know how odious and dangerous such innovations are in meaner places, and matters, so especially in Kingdoms, and great Estates, or Religion, which too much affected, would make the government ridiculous, and whereby all matters by giddy heads shall quickly so be questioned, as we see the strange presumption of some men, that on such grounds (uncertain ones) are too ready to innovate, and readier to despise and deprave all things they fancy not, and arrogate authority to themselves, to chop and change all things whatsoever their fancy serves them to call into question, and would be glad to have fellows, (so to go blameless as they would think) especially if they could but tax the Church, or times of such inconstancy that might well be wished by them, more to countenance their lenity, and in the end, nothing shall be left out of their inconstant queres, and that shall not by their fancy or fury be disturbed or perverted, and in this point, in such inconstancy and diversity, we may well expect divers appointing or approving divers days, as their fancy serveth them, shall in effect, no day be duly as it ought observed, therefore when the Church hath once pitched on the day, and decreed it, moved by so many great and good reasons, as aforesaid; and more on the seventh day in seconding Gods own appointment, in a holy imitation of his precept, and admiring his wisdom, as many other things of the like nature were likewise done, not presuming to be above him, or wiser than their Maker, or Master in their choice (as to pick out any other number) nor to settle on any other number, or day, then that (in imitation of the former) by our blessed Lord and Saviour himself, so picked out and sanctified, so many ways acknowledged, being thus that seventh day, our Christian Sabbath, now so long and quietly settled in the Church, it remaineth no more now safe to alter it, and show such lenity, nor well indifferent, having been already so solemnly chosen, concluded on, and decreed on, though absolutâ potestate, they may, or with more show of reason they might have done it; yet thus, limitatâ dispensatione, and congruè they may not, with which we may well stop the mouth of inconstant curiosity, and hold ourselves relgiously and christianly resolved. 35. This is then your resolution? It is, and of all the gravest Divines, modern or ancient, keeping the morality of the Commandment, and letting the ceremony pass, or so much of it as not concerneth us, and had a rollish of the legal pedagogy and servitude; so whereas the moral law was written in the tables of our hearts in more plain characters at the creation, but by the fall was so defaced that we now want discipline in most things, or divine revelation to instruct us; yet thus far even depraved nature strait sees the morality of this Commandment, that as God is to be worshipped, so a time, as well as place is due unto it; but then, that it should be on the seventh day, only divine revelation, or God's instruction can show us, wherefore as not else known, God adds that reason from the creation, which now by his will revealed, is the secondarily moral and positive part of the Commandment, with the sanctification of it, and the rest so far as serves to the sanctification of it, & the rest of it involved in ceremony, with the particularity of that seventh examplared by the creation, the greatest benefit then to be remembered, and God praised for it, though a greater, our restauration by Christ, in expectation, and promised, and now chiefly to be remembered on it, and the no small cause, or reason of the change which thus follows on the former reasons, for that when God had so portioned it, nature informed by grace, cannot but acknowledge God the wisest, and his wisdom best, & so follow his choice of the seventh rather then any other number, and Christ's honouring, and so demonstrating this seventh by his blessed actions, performance of that our restauration, resurrection, preaching, and apparitions on it, even showed his election, and confirmed the change, which his Church by such directions of him, and his holy Spirit, steadfastly embraced, so the first seventh with the strictness, pedagogy, and servitude under legal ceremonies, as the ceremonial part of it expiring, the moral part remaining: that second seventh our Christian Sabbath, was so chosen and decreed in imitation of the former, as many things else corresponding in the Christians and Jews policy, conveniently enough, acknowledging God's instruction by pattern, where express precept not found, or plain and punctually existent, which so now decreed, many offences in the breach of it, for God's precept is wrapped up in the precept of the Church, which if broken, both Gods fourth Commandment, and his precept to obey the Church, and i withal the Church's precept and power are with 't, in breach of the Sunday, despised, broken and contemned. 36. It seems then as strict, if not stricter, and heavier than the Jews Sabbath? In the offence, as heavy at least, though in the performance easier, as the burden of ceremonies vanished, with which it was overrated, and that strictly to the letter, that even no works might be done as they interpreted it, and the rest, as scrupulously burdened by their traditions, whereas now the rest is fitted to the service and sanctification of the day, more than to the ceremony, and the works more spiritual in praises, that then in sacrifices, and for the scrupulosity of other works, even good works, by them as they by our Saviour reproved, we are so allowed works of, 1. Necessity of ourselves. 2. Charity, or mercy, for the necessity of our poor brother. 3. Piety, in the sanctification of it, for God, or works of Necessity for ourselves, though not of our callings, but fitting us to the better sanctification of the day. Mercy and charity, for the necessity of our poor brethren, fitting the day, and our devotion, as honouring God with our substance. Piety, proper to the day for God, and sanctification of it to God, as honouring him with ourselves and souls, and with all such laudable recreations, allowed by the Church and Christian Magistrates as may make it, a joyful feast (not sorrowful fast, which is not the nature of it) or a festival of rejoicing before the Lord, wherein to be seen a Christian liberty, from the legal servitude, and burden of the ceremonies, as well as the threats and curse laid on it, and other traditions, (like those of, Touch not, taste not, handle not) not to kindle fires, dress meat, and many more like, cumbering it, but now removed, besides allowance of more comfort, in gracious manner to celebrate it, as a joyful and solemn festival, to the Lord, and so a liberty of grace, to more alacrity in piety, not out of licentiousness to profaneness, though moderate recreations, approved in the eye, and judgement of the Church and State, to avoid some else worse inconveniences are allowed, that yet shall not hinder the duties of the day required; of which more hereafter. And whereas some object, why then is the Epiphona or prayer for inclining our hearts to the keeping of it, added to the end of it, as well as of the other Commandments, if it be not punctually in all respects as they to be understood? The answer is plain, from that before taught, that it is so added, for that part of it, that it agreeth in with them, for the morality of it, so far as that extends, which is, as it is now by the Church enjoined, it being as we see in all points so fully by the Church delivered, demonstrated, and explained, how far it is moral, and how and in what manner it is in force, and by us to be observed. Nor boots it them to say, Why was the time so punctually commanded, and determined, more than the place, (both circumstances being equally material to the worship) if not wholly moral, in the Commandment, and so, precisely and punctually to be observed; for that it appears the time was present, and in their power to observe it, and so determined, (besides that, that it was a sign to difference them from other nations, then appointed) whereas the place that was to be appointed, was not yet attained unto, as appears by that so often repeated in the Law, When you shall come to the place which the Lord your God shall choose, to put his name there, viz. the Temple at Jerusalem, in Canaan, they being then in the wilderness, or at most, the plains of Moab: but had the Temple as well as the Sabbath been there expressly mentioned, and determined, yet both Temple and Sabbath being in effect for that particular but types and shadows of better things to come, with other ceremonies of servitude, and legal observances, then and there to be performed, were to expire in the Messias, so far as they were types and shadows, and so have already had their solemn funerals and obsequies, as dead and buried, and new in their rooms substituted; but as the appointing other feasts and Sabbaths, both by God himself, as well as the jews Church, besides this seventh the Lord's Sabbath, and other houses of prayer, their Synagogues, besides the Temple, even whiles the Temple stood, as well as since, were held no breach of the Commandments, concerning them, rather enlargement, and illustration of either, in making the worship and duties more public and general, or for satisfaction and recompense of the neglects in the due observation, visiting, and sanctification of them, that was required; so the Christian Sabbath, and Churches, thus substituted, and succeeding the former, and in place of them, might well be accounted no breach, but enlargement of the Commandments, with the dispensation and illustration of God's graces, in more ample manner and measure, showed and bestowed on the whole world, the duties made more public, and illustrations, and the morality more illustrated by it. 37. How show you this? Clearly and plainly enough, both in the Temple, where for a particular one, or a few Synagogues besides, now so great a multitude of Christian Churches over the whole world, are seen, with God's solemn worship in them, most religiously promoted; and in this particular of the Sabbath, where the creation, and only temporal deliverances, were by it remembered, though spiritual ones, that were hoped, shadowed in it; now the spiritual ones that are performed in it, and by it remembered; and that great work of redemption, so graciously promised, and performed on this day, (the new and Christian Sabbath) consummate, and shown to the world, in the glorious resurrection of our blessed Saviour, and the coming of the holy Ghost, and thereby as demonstrated and honoured, as it were universally published, and both duty and morality of it, more illustriously declared. And thus we see how the strict observances, servitude, and legal types, do not concern us, or our Sabbath, nor in all respects, and circumstances to be pressed on us, as some prone to Judaizing, have done; yet, though not the ceremony, the morality to us fully extended, and the Commandment, though not literally and punctually in all points by us to be observed, nor our Christian's Sabbath so in it expressed, yet expressly included, for the substance, and all due observance, virtually intended; whence what is done, is so done, and on so good grounds, by the Church, that were it to do again, the order and change of what is therein changed, the Church could well do no other than as is therein already established; so little reason have our novelists in their clamours raised against it, and study of contradiction: and thus much of the scruples cast in the way concerning the same; it follows how we Christianly aught to celebrate it, and conceive of it in the rest, and true sanctification of it. 38. How is it ordained a Sabbath, or rest? Not only for the servants and cattle, though for their sakes also ordained, but much more for the rest of the soul, to be thereby fitted for spiritual exercises of the day. 39 How the rest? 1. From sin, the best Sabbath and spiritual rest of the soul, else in vain to rest with the body, and the soul busied in sin, or vanity. 2. From perturbations of mind, better to attend the Lords business, and that day's duties. 3. From ordinary works, both we ourselves, and all that are ours. Whether of Special times, as sowing, reaping, etc. Or special callings, etc. Or general import for the Commonwealth, that may be done other times. 4. And from all disturbance of this, as Fairs, Markets, Courts, etc. 5. From worldly speeches, words, and works, better to attend heavenly things, and God's service. 40. How the sanctification of this rest? By holy duties, such as besit the Lords day to be exercised, and our duties thereon employed. 41. What duties are they? The chiefest, best, and holiest that can be done on earth, so best beseeming that day, viz. pertaining to I. God's honour immediately, 1. Prayer, or speaking to God, etc. All such holy and common service. 2. Reading and preaching, and hearing it, which is Gods speaking to us. 3. Singing Psalms, and thanksgiving. 4. Administration and receiving the Sacraments. 5. Holy meditations, conference, etc. II. Men, and so God's honour, secondarily works of 1. Mercy, to relieve the poor. 2. Peace, charity and love, to visit the sick, comfort the distressed, and to make peace. etc. 3. Necessity, as of wars, or in First, helping the ox or ass from perishing, much more a soul, or Christian, in any deep necessity, or Secondly, casualty, as of fire, and helping out of danger; a woman in travail, and the Lord healing the sick, etc. which are accounted sit Sabbath days works, and duties, and not only permitted, but even commanded to be done, and so as the Priests must labour in sacrifice, the Ministers greatest task, this day's exercise. 42. Are there not other works of necessity? Yes, but permitted only for avoiding inconveniences, as necessary works that cannot be shunned, for nature's necessity, as dressing food, setting things in order, and such household business, which not to do with decency, were to offend, in the Jews or jewish superstition, not considering the Sabbath was made for man, and not man for the Sabbath. 43. How are they then permitted? For the better and more careful celebration of the Sabbath, with more decency and conveniency, and so a Sabbath day's journey. 44. How is that? Not for any worldly occasion at all allowed, but for the performing of any the foresaid duties; so to go to Church, or about any such godly works, and without disturbance of the greatest, or best duties, or as may best further them, and the service and honour of God. 45. May not the poor then be suffered to work for necessity? Nothing less, for all are bound, and they also must as labour the 6. days, in the seventh rest, in obedience expecting his blessing on their honest labours, which shall thereby be either sufficient for their content, or his mercy will stir up charity, for their farther relief. 46. Is the whole Sabbath to be spent in such holy exercises? Yes, to our weak ability, the best we may, especially the principal times allotted to God's public service and duties, by the Church enjoined, not to be neglected, and for the resting in godly sort, as may beseem Christians, and the Lords day, so in godly meditations, singing Psalms, and other good exercises. 47. But this may seem burdensome, and make the Lords day grievous? It may be to the raw and unexercised Christian, but to the best it will be most comfort, the holiest and best spending of that day, and most glad will they be of ability to perform both the best exercises, and most of them, as coming nearest Saints and Angels, doing Gods will, and the best things with willingness and alacrity. 48. But is no relaxation of such exercises, or recreation allowed? Yes, we have liberty to refresh and cheer ourselves with those things that may comfort our weak nature, and make us more able or disposed to celebrate the day as a festival, and day of joy unto the Lord, for so it is, and the Prophets express it so, and as we have flesh about us as well as spirit, and a body of dust, the Lord who knoweth this our weakness, appointeth the best things of the earth if we serve him for our comfort; as in Paradise, so on his Sabbath, even to our bodily delight as the comfort of the soul, so far forth as it may help, not hinder the hallowing of the day, and express a holy, not heathenish feast, or drunken Bacchanalia on this day. 49. How is that to be understood? As that we may use to our comforts, both the creatures by eating and drinking, to make it a festival day. Music, and godly singing, or mirth to make it a joyful day. Other such like delights, and recreations to refresh our spirits in honest manner, whereby to be more cheerful, able to spend the allotted, and best parts of the time in those holy duties appointed, and so those delights to be a means to further these duties; and without all excess, scurrility and profaneness, which else may prove both an abuse of them, and the Sabbath. 50. What is the opposite part or vice hereunto opposed? The not setting apart a rest, or the pollution, abuse and profanation of that rest, and day of the Sabbath. 51. How not setting apart a day of rest? Either in setting out none at all in effect, or by not resting from sinning, perturbation of the soul, ordinary works, or worldly thoughts as they ought to do; or in stealing a part from God by their allotting unnecessarily, 1. Early mornings works to hinder the due observation. 2. Part of the day, or sometimes chief part of the day to other occasions. 3. Latter businesses even to be set in hand before the Sabbath ended, as too frequent instances may be given in worldings hying to fairs and markets before the Sabbath ended, Carriers, Millers, Shopkeepers, Alehouses, Taverns, and others, no necessity urging, but filthy lucre, stealing a part, if not wholly profaning the Lord's day, against which, many good Laws have by good Princes been enacted, though too often, the more the shame, slenderly executed. 52. How to be remedied? If good Laws well enacted, were by good Magistrates carefully executed, as we read in some Counsels decreed the goods to be forfeited, as Concilio Dingulonencsis, Canon 13. and by Leo and Authemius, the persons to be proscribed, whereby they were out of the laws, and Prince's protection, and the goods forfeited. 53. How is the farther abuse, and profanation? By abusing that rest, and day of Sabbath to any evil end, as superstition in Jewish abstinency, from necessary things to be done, for the better sanctification thereof. Any Idolatrous fashion. Idleness, only, and in doing no good, which is worse than bodily labour, and this Sabbatum Asinorum, or of beasts. Vanity or profane sports, which hinder holy duties and sanctification, worse also then honest labour, this only Sabbatum tituli, bare name of Sabbath. Sin, as to gluttony, exccesse, drunkenness, and the like, spending the best day in the worst exercises, or wasting idly on the Sabbath what gotten the week, which is Sabbatum Satanae, the Devil's holiday, and they his slaves that use it. 54. How is the heinousness of this sin intimated? 1. By God's strict penal law enacted against it, the offenders to die the death, Exod. 31. 15. 2. By that laws execution on him that gathered but sticks, Num. 15. 32. 3. By God's sending the people into captivity for it, that the land might keep her Sabbath that they his people had broken, Jerem. 25. 4. God's providence to have it observed, that the day before only, no other, sent and allowed double Manna, Exod. 26. 5. And lastly, God and all good men's execrations of it, and Prophet's exclamations against it, as Nehemiah also threatening the Merchants, Nehemiah 13. 55. How is it then generally or commonly profaned? 1. Either by labours and journeying, that are not of necessity, and might be avoided. 2. By idle resting and sitting at home, or other absence from public duties. 3. By sinful and vain spending the time allotted to holy duties in wicked manner. 4. By suffering others, especially those under the authority of Master or Magistrate to offend therein. 56. What is the issue generally hereof? By neglecting God's ordinance, and herein honour, both good order overturned. Good duties of all sorts neglected. Magistrates and Superiors with God contemned. Inferiors by profaneness come to misery. God's blessings alienated, etc. and his judgements assuredly appropriated to the offenders. 57 What is the second part of the duty in sanctifying the Sabbath. To remember it, or mindefully with care and conscience to prepare for it, and set about it. 1. Seen in removing impediments. 2. Using all good helps. 3. Convenient preparation to both the public and private duties, to be performed by both, 1. Ministers, 2. People in the celebrating, and being present at the celebration of divine Service, and public worship of God in his Church, performing the divine offices or officiating there, with helping and assistance in the same. 58. What is it to remember? To take special note of this Commandment as begun in Paradise, sanctified by God, and now renewed in Christ, etc. To take special note of the duty enjoined, sanctify the time, the Sabbath, ourselves to be prepared: And so remember all the days of the week so to labour, that we may rest, and sanctify this. The day before as a parasceve or half holiday, begin to prepare ourselves to the sanctification of this. The last Sabbath how we profited, what we learned, and how to improve it in this. 59 What impediments to be removed? Of works and labour, that would importune us to neglect it; worldly cares and distractions, and specially sin and vanity, with sleepy drowsiness of devotion, and idleness, persuading us to absent ourselves from holy duties, and stay at home. 60. What helps to be used? Holy meditations of the benefit, institution, and command of the Sabbath, and blessings attending the same, as well as reading, conference, etc. 61. What preparations else? Fitting our bodies to the outward rest, and presenting ourselves and those that belong to us, at the Church; as our minds to the holy actions, and present devotions; in such preparation yielding our presence, both of body and mind, even to all both public and private duties of the Sabbath. 62. What private duties? Those preparations going before, and good exercises and actions following the public duties, as also the ordinary means of sanctification, private prayer, reading, and meditation. Works of charity and mercy, Outward, alms, visiting the sick, etc. peacemaking. Inward, to the soul, instruction, reproof, exhortation, comfort, counsel, etc. 63. What public? The ordinary duties of the Sabbath, in the public worship and service of God, at the Church, and in that great congregation. 64. What of the Minister? As the chief actor in this day's sanctification, public prayer, and calling upon God, in the behalf of the congregation. Reading, and preaching the word, and catechising. Administration of the Sacraments. 65. What of the people? Their yielding their presence in the holy assembly, and both Coming duly. Staying to the end. Behaving themselves religiously, being present in hearing the word. Praying, and using the Sacraments. Doing all other convenient works of sanctification, as in their assisting the Minister and congregation, collections for the poor, etc. 66. What the opposite offences? In general, all carelessness, and contempt; remissness, and negligence; forgetfulness, and sloth; drowsiness, and sleeping, or sleepiness; in any of the persons, in any of these foresaid devotions, and private or public duties, arguing unpreparedness, and backwardness in rendering to God the honour due to his name, or sanctification fitting to his Sabbath. 67 How more in particular? I. In the Ministers, carelessness, negligence, absence, or idleness, etc. II. In the People, 1. Absence from Church, in carelessness, negligence, contempt, obstinacy, or any pretence, or cause whatsoever, arguing unwillingness, or unpreparedness. 2. Departure, without necessary cause. 3. Irreligious behaviour in the Church and worship of God. 4. Other negligence, or vanities, before or after. 68 What else may be said to offend thus? I. Those who are mindful of the Sabbath to profane it: as 1. Who provide not to be free that day. 2. Who provide business against that day. 3. Pass over extraordinary businesses or journeys to it. 4. Make bold with God, to borrow part, if not all, to their own use, which wisdom is not from above, but from the devil. II. Observe it but for fashion sake. III. Observe the outward rest only. IV. Are dainty Sabbath keepers, or rather prophaners. V. Account putting on gay clothes, costly fare, or other excess, that day's work. VI Absent themselves from public duties, or think on private, which may be done every day sufficiently. VII. Are weary of it, and wish it gone. VIII. Unwillingly perform the duties of it, and the like, as Separatists, Recusants, and Nonconformists. 69. What say you then of other holidays appointed? To be understood as a second sort of Sabbath, and even by the Lord's example, and institution warranted, as also by holy men practised from all antiquity, as is apparent in the Old Testament. How were such Sabbaths? The very Passeover, and Penticost, feast of Weeks, and Tabernacles, by God himself, besides his ordinary Sabbaths, and so likewise the feast of Purim, and Dedication, and like deliverances and blessings, with peculiar Festivals, as on other great occasions, solemn Feasts also, and holy assemblies, which were in effect extraordinary Sabbaths, of the which some holy, and festival with joy, as the other holy, but fasting days. 70. What use of these our holy days? For the honour of God, and remembrance of some extraordinary and great blessings, on that time conferred on his Church, as in those feasts remembering our blessed Saviour, whether his Nativity, Circumcision, Incarnation, or some holy mystery; and likewise the Saints days, those vessels of grace, God's especial and extraordinary instruments, for the illustration of his Church, whom we so remember, and praise him for the same. 71. But how doth this agree with the Commandment, that appointeth the six days for labour? Very well, for if part of the seventh upon necessity may be taken to our use, as aforesaid, much more part of the six for his honour, who is to be honoured all our days, in some convenient sort; as Daniel three times a day praying, and David seven times a day, to teach us some week days exercise, which commonly can never countervail our negligence on the Sabbath, if no other duty did bind us to this daily sacrifice. 72. What rules for weekly or daily devotion? Such as any good man may propose to himself, remembering Gods blessings and benefits bestowed on him, as especially to use 1. Prayer, morning and evening. 2. Blessings, and thanksgivings before and after meat, and receiving the creatures. 3. To give thanks at all times for benefits, blessings or deliverances received. 4. To pray often, and more instantly, as our necessities may require. 5. Tolet no day pass without some reading, or divine meditation. 6. To take benefit of week day Sermons, if opportunity be fitly offered, and may be without palpable wand'ring, Pharisaical pride, and show of hypocrisy, or neglect of our calling. 73. What further warrant have we for holy days, or fasting days? As that example of God himself, and holy men in the Old Testament, so since, 1. Primitive times, institution and practice, most of them. 2. Authority of the Church, commanding and constituting. 3. The benefits themselves, and mercies of God therein, requiring a thankful remembrance. 4. All the former reasons, and authorities together, with our own necessities, and sometimes urgent and extraordinary occasions, as before enforcing some ordinary fasting days, sometimes also extraordinary fasting, and festival days. 74. Are these to be observed as strictly as the Sabbath? There is no reason for that; for though sometimes celebrated with extraordinary joy or solemnity, yet as secondary Sabbaths, assuredly in a second degree, and also among them degrees may be observed, yet all of them in some measure, for holy and festival days, and to the honour of God, as the mystery or memorial do require, and so these may be Sabbaths dedicated to the Lord in memory of his blessings, but this peculiarly the Sabbath of the Lord. 75. What was that farther explication of this Commandment? In the permission or injunction of labour the six days. In the duplication of the Commandment, and 1. Naming the Sabbath the seventh day, and again enjoining it. 2. Amplifying it, by forbidding all servile work, both of ones self, and all that pertain to us. 76. How is the permission of the six days to labour? Not only a bare permission, but even an injunction to work in the same commanding mood, that the Commandment itself is, and that both to avoid idleness, hateful to God, and nurse of vices, and also thereby the better to sanctify the Sabbath. As 1. rest after labour is sweeter. 2. We better prepared by vicissitude and change, may 3. More cheerfully entertain it. 4. More sensible of it, and thankful for it. 5. Better abled for it, and fitter to rest. Provision being made for the rest and sanctification by the week's labour, and God's blessing; and so the Commandment again repeated. 77. Why is the Commandment then doubled? 1. For ratification of the stability of it, as first not only commanded, but to be remembered, and here again redoubled. 2. For specification of the very day, the seventh, and so determined, and by no humane ordinance, but only by divine to be altered, and so in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek, the seventh day not only a seventh, the Sabbath ordained, and in it farther, the prohibition of all work in amplification of the command. 78. Wherein the amplification chiefly? 1. In that the six days are allotted, commanded, and by God's example also established for labour and works, that the seventh may be a Sabbath, a holy and festival day of rest. 2. In that all work is thereon forbidden, not only to the Master or Magistrate, but even 1. To the son and daughter, and servant. 2. To the cattle, Ox, Ass, etc. 3. Nay the very stranger, whatsoever with us in company. 79. Why so? That it may be the better sanctified by all. That the cattle, and servant may rest with us. That the stranger draw us not away by evil example from God, nor we accessary to others offences. 80. Why this so strictly urged? 1. Because Parents and Masters being in God's stead, are to see inferiors trained up in godliness. 2. As the head receiveth comfort in the good of the other members, so should the superiors from these. 3. It is a sin and shame for Parents to bring up children not servants of God, but vassals of the Devil, and firebrands of hell; or masters of such servants. 4. What blessing can be expected from their labours, if they sanctify not the Sabbath with us. 5. What comfort can it be for Parents or Masters to see their sons or servants come to wretchedness or misery, or miscarry, as they cannot choose in neglect of God's service, and their duty, nay what corrasive to their conscience, by suffering it, to be accessary to their wickedness, and how shall they be taught, if not brought to Church to learn their duties. 81. What then the end of the Sabbath? 1. For the sanctification of God's name in holy and public duties. 2. For the rest of even the servant and cattle. 3. For the type of the spiritual rest, both from sin by the Messiah, and perpetually in the Heavens. 82. What reasons of this duty urged here? Divers, both 1. Interlaced, and intimated by the 1. Antiquity and excellency thereof. 2. Equity and justice of it. 3. Propriety of it, to God belonging. Expressed by the 1. Reduplication of the Commandment. 2. Example of God himself. 3. His blessing annexed. 83. What are the reasons intimated? 1. The antiquity and excellency of that day, and duty instituted by God himself in Paradise, in time of man's innocency, sanctified first with his own example, intimated in the serious remembrance, and reiteration of the command, as well as in the example of God. Secondly, the equity and justice of it, that having allowed six days to us, he may well require the 7. with our best duty and care to sanctify it. Thirdly the propriety the Lord hath to it, it being his day or Sabbath, not only made by him, as all the rest, but the day of his rest besides. 84. What reasons expressed? 1. The often reduplication of the command, as both the day to be remembered, rested upon, sanctified, and no servile work done not by any person thereon. 2. The example of God, not only working the six days, to appoint that our exercise, but also resting and sanctifying this for our instruction, and to persuade us. 3. His blessing annexed, who both rested and sanctified, and for that use blessed it; so the holy use of it shall procure us a blessing in the blessedness thereof, both to our labours in this, to our comfort, and rest hereafter, to eternal happiness. What more learn you from the sanctifying the Sabbath day? With it may be noted the setting apart to holy uses other things, whereby the sanctification of the day may be better performed and observed, and thereby as it were depending upon the sanctification of the same. Which are they? With the sanctification of the time may be well understood to be inferred the sanctifying. 1. Place or places for God's service, such as his Altars in the most ancient times, the Tabernacle, Temple and Synagogue of the Jews, afterwards and since our Churches and Christian Temples throughout the world set apart for such holy meetings, and actions principally on that day. 2. Persons, as of the first borne, and eldest of the families for Priests to attend God's service, before the Law, and since by Christ appointed the Evangelicall Priests and Ministers of the Gospel, who all were principally to attend that day and service. 3. Maintenance of those persons, and this ordinance, tithe offerings, and the like consecrated, and set apart to this use and maintenance of them that attend his service, and consequently maintenance of his honour upon earth, whose morality, and so perpetuity of institution may abundantly be showed, both before, under, and since the Law, under the Gospel. 4. Other things consecrate and set apart to holy uses, and performance of God's service, especially on this day, both which the Fathers in the Jews Church, and now since in ours, abundantly to be showed, as both the sacrifices, Ark, Cherubins, Shewbread, Candlestick, and ornaments of the Temple, and such things for practise of devotion, ornament, order or decency, in our Christian Churches appointed. And Lastly, the very bringers, offerers of the sacrifices themselves, and those that join with the Priests in performance of the holy duty, the Saints on earth, and such as excel in virtue, or the communion of Saints, a people holy and acceptable to the Lord, and no less with the holy actions, practices and performance of those known duties in God's service and worship on that day of rest, such as hearing, praying, preaching, or the like, and their coming and presence at them, the rites, orders, ceremonies used in the performance of that duty of public sanctification of the day, all of them included, sanctified with it, they with the day, and the day the better by them. But these things are not to be found perpetual, and at all times in the Church? Yes, the most essential of them, and for the others, as the infancy or growth of the Church did obtain to more maturity and perfection, whereby God's appointment, and for the more accomplished and orderly performance of his service in their due time, left to the wise governor's discretion instituted. What difference between Gods sanctifying the Sabbath and ours? His sanctifying it authoritative, have full power to constitute, and ordain the setting apart of it to holy uses; our sanctifying of it either imitative, so appointed to follow him our pattern in the setting of it apart to such holy use, or obedientialiter and executive in performance of those holy services, and duty therein by him commanded. This duty it seems of sanctifying, it is vehemently and often here pressed and urged? Yes, as principally enforced, and so five times at least therein urged in memento, both of the prevention of the neglect, preparation to the duty, being by the neglect of it, many other good duties are neglected, which by it might and ought to be learned, and by the practice of it, all other good duties are practised or renewed, and recalled to mind by hearing the word then read and preached. Mandate in the first words of the precept expressed. Redoubled mandate, in the next words of the explication of the precept, but the seventh, etc. Example of God himself, working the sixth, resting the seventh day. Reasons annexed of his so blessing this day, other days with it and by it. So sanctifying it to the holy use of his worship and service in it appointed, so it is the whole scope of the Commandment from the first words of the memento remember to do it, to the last words, the reasons rendered why so respectively commanded. What followeth? The fifth Commandment, and first of the second Table, as next to our duty to God, expressing our duty to superiors. SECT. 7. The fifth Commandment. The order of the fifth commandment, first of the second Table, and reasons of it, with divers necessary rules for the better understanding or conceiving of the rest of the Commandment, and differences of the two Tables, as first of the affirmative and negative Commandments, or parts of them compared. Secondly, of the ground of the duties of both Tables. Thirdly, of sins of divers degrees and imparity of offences. Fourthly, of sins of the first and second Table, and Analysis of the same: with the reason why the Commandments of the first Table have reasons annexed, and not they of the second, but this called the first Commandment, with promise, as nighest them, and concerning those in whom is God's image of authority. The Analysis of this fifth Commandment, with the parts or duties, and opposite abuses therein intimated, or expressed who are to be accounted fathers, in what respects, and what manner they are so, and how diversely thereby distinguished, with their general duties whereby to be worthy of honour, hereby 〈◊〉 ●●timatca, of 〈◊〉 ●eriours and inferiors, in gifts of mind, or years, in nobility, and gentry, in wealth, and such external matters, the gifts of, fortune, in and good actions, government and authority, or private; as Masters of families, and their charge, Parents and children, and other the like Superiors and inferiors in the common and usual oeconomioall or politic societies, as of Tutors, or Guardians and Pupils, husband and wife, their mutual duties, Masters and servants, Governors in Colleges, Schools, and any like societies, or mysteries, so of the Prelates, and people, or Preachers, and their congregatiens, Kings and Princes, or Sovereigns, and their subjects, as under them the Magistrates, and other the King's Officers and the comm●● people with their several duties, and neglects thereof or enormities, and vices, opposite illustrated, and explained, where also in general the duty of obedience in all lawful commands in all singleness of heart, and not with muttering and murmuring, or other despiteful repiring, and so in the duries in either side, even all the virtues in a manner comprehended the reasons of the Commandment, and promise of blessing in long life how to be understood, and indeed when given of God, though else a shorter life here, so appointed by God, no less to be accounted a blessing, & as well as the lands possession, the good gift of the Lord. 1. What is the fifth Commandment? Honour thy father and thy mother, that thy days may be long in the land, etc. 2. What is the order of it? The first of the second Table, as next to the honour of God, importing our duty to superiors for good orders sake, and better observation of the rest by their command, as also this, and all the Commandments of the second Table to be observed for the honour of God principally, and in respect of the first Table, according to the rules aforesaid, manifesting the difference of the second Tables, and Commandments among themselves, and the dependency of this. 3. What rules were they? 1. That every negative Commandment bindeth always, and at all times, every affirmative only always, but not so precisely to all, and every particle of time. 2. That the Commandments of the first Table are to be kept for themselves absolutely, those of the second for the first. 3. That though every sin deserveth death eternally, yet there is, and may be imparity of sins in many respects. 4. That the sins against the first Table, simply and in themselves considered, are more heinous than those against the second, though such aggravation or respects else of extreme malice, presumption or infirmity, or the like, may over balance, or much alter the same. 5. There is so near a tie and relation between the Commandments, that whosoever faileth in one, is guilty of all. As that it is indeed a breach of the whole Law. An offence against the royal Law of charity, the intent and sum of all. An offence against God the author of them all. A contempt of his Majesty and command. 4. What the meaning of the first rule? That the negative commandment, or negative part of the Commandment is at all times, and every particle of time to be observed, as not to deny God, or set up any false gods, abuse his holy name, profane the Sabbath, dishonour parents, commit murder, adultery, stealth, or other offence forbidden, at anytime; but all time, and every, and the least particle of time must be free from offence, or the commandment is broken, and in it the whole Law; though the affirmative part, or duty commanded, is broken, as honouring God, or Parents, observing the Sabbath, or doing good actions, cannot be performed at all times, and every particle of time, but at set and determinate times, and occasions; and that with some remission and relaxation, as seen in sanctifying the Sabbath, because of our weak nature requiring respitation; so that as the School phrase is, the affirmative is semper, but non ad semper, the negative both semper and ad semper; that is, no minutes permission of the offence, though some minute's relaxation of the duty may be, necessity requiring. 5. How the second rule explained? That the Commandments of the first Table are merely and absolutely to be observed for themselves, and the love and honour of God, in them commanded, and who doth observe them but for fashion sake, or worldly respects, beforemen, and to please others, for fear of punishment, or shame, or the like, do mainly err, and offend, and are guilty of sin, though the action be performed; but the Commandments of the second Table are to be observed for conscience of the first Table, commending the love of God to us, and the love of our neighbour for God's sake, whose image we are, and who do observe the Laws of the second Table for the praise of men, more than the love of God, or of morality only, and to be like dealt with again, and friendly to those deal friendly with them, as Publicans and sinners do the like; though the action be done, are far from the performance or duty of the Commandment required to be done, for the love of God. 6. How the third rule explained? That though eternal death be the wages of sin, as an offence against the infinite Majesty of God, yet imparity of sins may be, and one offence greater than another, in many respects: as 1. Some less offences against the neighbour than others, as lying, than adultery and murder, and so the smaller offences compared with bloody and crying sins; as Peter's denial, or Eutiches sleeping, with David's adultery, or Noah's drunkenness, with cain's murder. 2. Sins against the second Table, and against the creature, less in regard of the object, than those against the first, being immediately against God's infinite Majesty. 3. Sins also of infirmity, and ignorance, and the like, though not the less able to damn us, yet less accounted than those of malice, and contempt or presumptuous sins, so all those other sins in comparison of those perverse, heinous, and stubborn sins, against the holy Ghost, whereby the difference and degrees of sin and offences is apparent. 7. How is the fourth rule to be understood? That though the sins against the first Table, simply and absolutely in themselves considered, as immediately against the infinite Majesty of God, are more heinous than the sins against the second Table, where the offence is but against the finite creature immediately, though secondarily against the divine Majesty contemned, yet such may the aggravation be on the one side, by extreme malice, perverseness, presumption, supine negligence, and the like, and the extenuation on the other side, by infirmity, ignorance, fear, or other humane passion, or frailty, that may quite alter and weigh down, or over balance the former respect; that as in the same first Tables offences, compared among themselves, there is no comparison of Sarahs' infidelity, when she laughed, and for which she was reproved, with Lot's wives looking back, Achans sacrilege, or the gainsaying of Korah; so neither in the second Tables offences, compared with the first, or first with the second; that infidelity of Sarahs', or Eutiches sleeping at Paul's Sermon, both of infirmity, though against God, or such like negligence on the Sabbath, to be thought equal to cain's murder, David's adultery, backed with murder, or such other crying sins of oppression and blood; though against men only immediately, since so aggravated by perverseness, malice, and presumption, or security, as well as secondarily, also redounding to the dishonour of God, and contempt of the divine Majesty. 8. How the fifth rule explained? That there is so near a tye and relation between the Commandments, all of them having one rule, the love of God; one end, the honour of God; one author of them all, God; and one authority commanding all, and so binding to every one of them in particular, as to all of them, and the whole Law in general saying, thou shalt observe all these Laws, to do them; and Cursed is he who walketh not in all these Laws, to do them; that one of them not performed, the whole Law is broken; and the disobedience manifest, requiring punishment, as the guilt also showing itself, 1. Against the Author of them all. 2. Against the authority of his command. 3. Against the royal Law of love. 4 In contempt of that divine Majesty, so that though there are degrees of offences, and some are to be more earnestly and carefully avoided, as more heinous ones, yet simply none are to be chosen, as inter mala culpae omnino non datur electio. 9 What is the sum of the second Table? To love thy neighbour as thyself, Levit. 19 18 Math. 22. 39 Rome 13. 8. 10. What is thereby expressed? The duty, love, which in the first place God, in the next place respectively the neighbour. The object, the neighbour, as near to us, of the same flesh and blood, viz. all mankind. The manner, as thyself, both in regard of the love, First, natural, whereby thou desirest the preservation of thy life, goods, etc. Secondly, spiritual, whereby thou desirest thy soul's good, and salvation, and expressed either I. To superiors, in the 5. Commandment here expressed. II. To almen, by not only not hurting, or wishing, but even not consenting to the hurt of his 1. Person, by murder, 6. Commandment. 2. Second self, wife, by adultery, 7. Commandment. 3. Goods, by stealth, 8. Commandment. 4. Good name, by lying, 9 Commandment. Or 11. even without consent, by any concupiseence whatsoever, in the 10. Commandment, the first motions of sin forbidden. 11. Why have all the Commandments of the first Table their reason, annexed, and so not the second? 1. To show how especial care ought to be had of the honour of God, whence all other duties depend. 2. To show that the first Table, the foundation of the second, and the duties therein contained, thence depending. 3. To show our backwardness in the honour of God, and ingratitude, needing such spurs, and remembrances, as more prone to wrong God then men; the Creator, and giver of all good, than the creature; though too mischievous and malicious to all; but in imitation of the first Table, this first Commandment of the second, and this only, hath a reason, or promise annexed. 12. Why hath this only the promise? Because as from the first Table the second and the duties thereof depend, and from the first Commandment of the first Table, the rest of the Commandments there, so from this 1. Commandment of the second Table, concerning duties to superiors, the rest of the Commandments do also seem to depend, in regard of the due observation of them, by their authority and command, and also in the superiors doth more especially shine the image of Divinity, so as next to the first Table in place, and first of the second, graced also with a reason, or promise. 13. How is the image of the divine Majesty more particularly expressed in superiors? 1. As in the King, represented majesty, power, and sovereign authority. 2. As in the Magistrates, the image of his government, and justice. 3. As in the ancient in years, image of that Ancient of days, in eternity. 4. As in the Parents, image of his goodness, our Father and Creator. 5. As in the Tutors, Ministers, and Teachers, bearing the image of his divine Majesty, wisdom and knowledge, whose honour in his image is thus attended with the promise, in this first Commandment, with promise, the first of the second Table. 14. What is therein contained? 1. The Commandment, Honour thy father and mother. 2. The promise, That thy days may be long, etc. What manner of Commandment is it? An affirmative, and thereby inferring his opposite negative, viz. commanding to exhibit all love, honour, and obedience to our superiors, and to avoid all unreverence, disobedience, and dishonour of them. 15. What is the affirmative part? Commanding respect of Inferiors, their exhibition of 1. Honour and reverence, 2. Duty, and obedience, 3. Love, humility, with the signs 4. Thereof, to be exhibited to all superiors. Superiors to be worthy of that honour by their 1. Gravity and good example, 2. Mercy, and bounty, 3. Justice, moderation, and 4. Benevolence to all inferiors. 16. What the negative part? Forbidding, in respect of Superiors, their offences, in showing themselves unworthy of honour and respect by their Insolent carriage towards inferiors. Light, Dissolute, Unmerciful Unjust behaviour in their places. Inferiors, their despising, unreverence, disobedience, and dishonour of superiors, by any undutiful Vnreverent Despiteful words, behaviour, actions, towards them. 17. How are the opposite or opposed parts seen or intimated here? The honour, reverence, love, and obedience, required of inferiors, expressed in this word Honour; to which opposed, dishonour, unreverence, despising, or disobedience, as the gravity, good example, mercy, justice, moderation, and beneficence, intimated in this word Father; which showeth what superiors are required to be, else not fathers; opposite to which are insolent, light, dissolute, unmerciful, and unjust carriage and behaviour, whereby they seem to leave and lose the name of father. 18. Who are then accordingly accounted Father's? 1. The Prince, who is parens, or pater patriae; so Abimelech the name of the King of the Philistims, King father. 2. Magistrates, patres conscripti, so Senators, Councillors of Estate, Fathers of the State, and Fathers of the King, as joseph to Pharaoh, Gen. 45. 8. 4. Superiors, in First, knowledge, and science, jubal father of them that play on the Organs, jabal father of them that make Tents, Gen. 4. Secondly, holiness, as Elisha called so by the King of Israel, Shall I smite, father? 2 King. 6. 21. Thirdly, by instruction, oversight, and government, as Elisha said of Eliah, My father, my father, 1 King. 1. 12. Fourthly, in estate or riches, Job 31. 18. 5. Ancient in years, fathers by age. 6. Spiritual Pastors, Ministers, and Teachers, Fathers in Christ. 7. Masters of families, and servants, Patres familias. 8. Natural and legal parents, as fathers, mothers, fathers in law, mothers in law, also Godfathers and Godmothers, Benefactors, and who in any the like respect, guardians, or have delegated power, or tuition and government over us; as children and inferiors to be understood, by all these several respects and bonds of nature, law, or other contract. 19 In what manner are they so Fathers? By the law of 1. Of Nature, natural parents, father in law, etc. 2. Nations, 1. Kings, and Sovereigns. 2. Magistrates, Senators, Councillors of State. 3. Judges, and Officers of justice. 4. Spiritual Pastors, and Fathers in Christ. 3. Contract, Masters of Families, Guardians, Tutors, and such other superiors, for our instruction or aid, etc. by ourselves or others appointed or desired. How may these superiors be distinguished? Into superiors In 1. Gifts 1 Received from God, whether Inward of the mind, as in Arts, wisdom, Learning, virtue, or the like. Outward; as in Age, the ancient. Degree of Birth, nobility, or gentry. School or church dignity. Wealth, the rich or potent 2 Bestowed on us, as Benefactors, Guardians, and helpers. 2. Authority, governors of Family, Schools, Corporation, Church, Commonwealth in governm oeconomic. scholastical confederacy, ecclesiastic, political. What the general duties of superiors, that they may worthily be accounted so? Wisdom and gravity, together with good example, good deeds. 20. What the general duties of inferiors? To exhibit honour Inwardly, in reverend estimation of their worth, and wisdom, place and authority. Outwardly, both in the 1. Sign of reverence, whether Rising up to them. Going to meet them. Bowing the knee. Uncovering the head. Standing before them. Giving them the precedency. Silence when they speak. Words of reverence. 2. Deed; as occasion is offered to minister unto them. 21. What the opposite vices in general? 1. In superiors neglecting inferiors, lightly or foolishly. 2. Inferiors neglecting or despising their superiors, unreverently, undutifully. 22. What the duties in particular of superiors, in inward gifts of mind? In humility to acknowledge them received from God; and thence willing to employ them to his glory, and the good of others; opposite to which is insolence, and abuse of them. 23. What of inferiors herein? In thankfulness, acknowledging reverence and respecting them as the gracious instruments of God for our good, and in modesty even to account our equals rather superiors or betters, than any way to deny, deprave, or disdain their good gifts. 24. What the duties of the ancient? To be sober and grave, ready to instruct the younger sort, both by their wisdom and good example, as patterns and precedents of good, and no ways of lewdness, or evil. 25. What the duties of youngers? To reverence them as fathers, learn and imitate their good examples, and no wise to despise the aged, contemn their counsel or direction. 26. What duties of those dignified by nobility, gentry, or other degrees of eminency? By magnanimity, magnificence, and other heroical and divine virtues, to remember the giver of all good, and use the same to his honour, the good of the Church and Commonwealth, thereby showing themselves worthy of that honour, who otherwise shall seem but bubbles of honour, and a shame or disgrace to their degree. 27. What the duty there, of inferiors? To reverence, respect, honour them, according to their worthiness, places, and degrees; readily exhibiting the signs thereof, and no way to presume against them, or neglect them. 28. What the duty of the wealthy? To remember the giver, and that they are but stewards, and shall be called to account, to use their riches as instruments of liberality and bounty, to the help and relief, as well as protection of the poor and helpless, and not to niggardliness and avarice, or oppression and cruelty. 29. What duties of inferiors? The reverend esteem, and well-wishing to them, and their estate, as the blessings of God, and instruments of their good, and not to disdain, presume or murmur against them, or God. 29. What requiredin Benefactors. In that act of bounty or charity to give willingly, cheerfully, freely and discreetly, bis dat qui cito, and not grudgingly, or for his own profit; so not given, or without discretion, so cast away, or with delay; so qui sero dat, diu noluit, tardius beneficium, perdit gratiam, and the like exprobration, or casting in the teeth of a good turn. 30. What duty of the receivers of a benefit? Thankfully to acknowledge, and remember it with testification, both by word and deed, if occasion be offered, as well as prayer: opposite to which, forgetfulness of a good turn, or requiting evil for good. 31. What the opposite or negative part of all the former? Easily collected from the premises, and partly expressed in them, a neglect of those good duties in any respect by any of the parties, or in stead thereof, the return and exercise of the contrary to them. 32. Who are those other superiors in authority? Governors, 1. Of families, as Parents over children. Husband, over wife and family. Master over servants & apprentices. 2. Of Schools or Universities, or other Corporations, Master, Guardians and Precedents. 3. Of Church, as Bishops, Pastors, and Minister. 4. Of Commonwealth, the Prince our Sovereign, and all Magistrates. 33. How the order of these? First, Economical duties, as that the first government in the world. Secondly, instruction in Virtue and Religion, so Scholastical and Ecclesiastical government, to which, subordinate, and general confederacies, and Corporations mixed between private, and public governments or societies. Thirdly political duties of all sorts, in all kinds of governments in the world, whether Monarchy, Aristocracy, Democracie, where there are commanders and subjects to command. 34. What duty of Parents? The love and care of them, love, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis, the fountain of the other, whence unnatural parents that bring forth children, and not care for them, the care being seen in due providing for life, naturally by 1. Nourishing them, and 2. Bringing them up. 3. Training them up in honest calling. 4. Directing them in all matters of moment. 5. Helping and storing for them as God giveth means. For life spiritual, by godly education, instruction, chastisement, their prayers for them, and blessings; and the opposite hereof, to be without natural affection. To train them up in idleness and vanity. To be neglective of providing for them, or their education or instruction natural or spiritual things, or to curse, and not bless them. 35. What the duty of children? To answer their parent's care and love, with love and duty. To reverence and obey them, Matth. 21. 30. Eph. 6. 1. To stand in awe of them, and submit to their instruction, correction. To preserve their parents goods, and help them if need require. To show themselves thankful, as the Stork to her parents. So a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if need or age require, to help them with goods, service, relief. To love and reverence them that be near and dear unto them, for their sakes. Opposite to which, is to neglect these duties, not to love them, but to hate, revile, scorn, strike, or deride them. To be ashamed of parents, contemn, and despise them. To be disobedient and unkind. To refuse, or despise their instruction, correction; and to these heads, or some of them, may be referred the duties of Tutors and Guardians towards Pupils, and their Pupils towards them, that as they succeed parents in government, to succeed in fatherly love & care, and consequently Pupils to show dutiful respects and love to them, as good children to such their parents. 36. What the duties of husbands and wives? In general mutual love, benevolence, and conjugal fidelity; in particular of the husband as head, to guide, direct, and instruct, protect, cherish and defend, provide things needful; and govern in loving sort, giving honour also to her, as the weaker vessel. The wife as in subjection to her husband, to acknowledge him her head, reverencing, fearing, and obeying him, being amiable and gracious, seeking to please and cherish him, be his assistant in the house, and all duties of a good wife, and huswife: opposite to which is neglect of these duties, and so his being his wife's underling, contrary to the law of nature, and ordinance of God; his hating, striking, or wronging her, denying things needful in his power; or being too uxorious in in fond doting, too imperious in rigour towards her: As on her part, her usurping dominion, using unreverence, unquietness, causing trouble, and grief to him, or being a cross, and not a help to him, or idle at home, or gadding abroad. 37. What the duty of Masters? To govern those under them with equity and moderation, accounting them as children under us, or brethren in Christ, and fellow-servants, in respect of our Master in heaven; so commanding things lawful, honest, possible, and proportionable to their service, paying their wages, and wishing and procuring their good both in body and soul, by instruction, and else; while with us, and after esteeming them as our poor friends: opposite to which, is our neglect of them, being too hard, or tyrannising over them, commanding things unlawful, impossible, or too remiss in not correcting, or not cockering them, or suffering them in idleness, not restraining and reproving them. 38. What servants duties? To love and reverence their Masters, so to tender their credit, and welfare, submit themselves to their commands, corrections; and to be diligent, faithful and true, thrifty and careful to please their masters in all lawful things: opposite to which, neglect and disobedience, murmuring and answering again, idleness and unfaithful, wasteful and not careful of their credit or displeasure. 39 What the duties of other governor's in Schools or other societies? As they have the place of Fathers and Superiors, to have a fathely love and care over them, and their welfare: opposite to which, to neglect them, or tyrannize over them, and abuse their authority. 40. What of the governed? To demean themselves with that reverence, humility and respect, as may become dutiful children to such fathers, not neglective of their places, or despising their authority, to the disturbance of good order, and bringing in impiety, and hellish confusion. 41. What duties of Ministers, and Ecclesiastical Fathers? To be blameless, and so behave themselves in their place, that it may be to the edification of the Church, both by their 1. Preaching in season, and out of season. 2. Their governing of the Church of God committed to them, and their private families. 3. Living, and good example. Opposite to which, their inability, and insufficiency, impiety, idleness, and neglect of their charge, or other irreligiousness, profaneness, or faults in preaching, governing, or living unworthy their place or calling. 42. What duty of the people towards them? Love, reverence, and submission to their Ministry, and charge, that they may perform their duty with cheerfulness, not with grief, and so allowing liberal maintenance, and their deuce, as those Elders that do their duty well, are worthy of double honour: opposite to which, hate, neglect, mocking, or despising them, resisting, disobeying, or abusing them, denying, or diminishing their deuce, with a mocking and a lying unto God, Gal. 6. 6. or taking away, and withdrawing them, which is sacrilege, or robbery and spoiling of God, Mal. 3. 10. 43. What duty of Kings or Sovereigns? In that high place, and representation of God's supreme authority, the commendable exercise, 1. Of that Sovereign power, in 1. making good Laws. 2. Seeing them executed. 3. Creating Magistrates. 4. Containing them in their duty. 5. Mixing mercy with justice. 6. Lawful pardons. 7. Waging war, or concluding peace. 8. Admitting, or considering of high appeals, godly to the glory of God, justify to the good of the Commonwealth. II. Virtues of 1. Piety, in all their actions. 2. Justice. in all their actions. 3. Clemency, in all their actions. 4. Bounty, in all their actions. 5. Wisdom, in all their actions. 6. Fortitude, temperance, humility, and general all virtues to the good example of his subjects, as Regis ad exemplum, etc. opposite to which, is negligence, and remissness in these duties, bordering upon idleness, or rigour, degenerating into cruelty and tyranny. 44. What subjects duties? Honour, obedience, loyalty and service, both with body and goods, attended with love of their person, desire of their welfare, and prayer for their prosperity: opposite to which, neglect, and contempt, to speak evil, or to curse him, denying duty or service, disloyalty, and disobedience, bordering upon rebellion, and treason. 45. What duties of Magistrates? The conscionable execution of the Laws, as justice and their office require, to the glory of God, whose authority they have. The honour of their Prince, in whose place they stand. The good of the Commonwealth, and showing themselves in their places, men of courage, fearing God, faithful, and hating rewards and covetousness, wise & prudent, and unpartially just, without respect of persons: opposite to which, unconscionable, and unjust, unfaithful and irreligious, indisereet, respecting persons, or covetous, and given to bribery and extortion. 46. What the people's duties? Obedience and reverence to them as in the Prince's stead, as he is in Gods, whose Deputy and Vicegerents they are for the punishment of vice, and maintenance of Religion and virtue; so submitting to their authority for conscience sake, thankfully to yield them both honour and love, together with their fees, and deuce for the maintenance of them, the common peace, and good order: opposite to which, neglect of this duty, or denying the same, bordering on sedition or rebellion. 47. What is then the general duty of governor's, or superiors in authority? 1. The well governing of inferiors in the Lord, and in piety and justice, not seeking themselves, but the glory of God, good of others. 2. Rewarding, and encouraging the good, correcting the offenders with 1. Discretion, and without partiality or passion, seeking the good of the 1. party, if he be corrigible, 2. Christian society, that 1. evil be taken away, 2. dishonour of God prevented, 3. others may fear. 2. Moderation, that neither too remiss, or indulgent, severe or cruel in the punishments. The opposite thereof, ill governing, and not encouraging the good, or correcting offenders accordingly. 48. What general duties of inferiors, and subjects to authority? Love and awe of it, obedience and submission, both to the command and correction, with testisication of gratitude to God for his ordinance, and the powers ordained of him both by word and deed, service both with body and goods, if occasion require: opposite to which, contempt, disobedience, ingratitude, resisting the power, and sedition. 49. What the general duty of all? Honour, and love to Superiors, love and benevolence to inferiors. 50. What in general forbidden to all? Irreverence towards any our betters, or superiors, and churlish and careless behaviour in them towards those that be of a low degree, whereby they leave to be, or appear either loving good fathers, or good or dutiful children. 51. But what if it be an evil Prince or Tyrant? Yet you must not break God's commandment, but obey for conscience sake, and pray for his conversion. 52. What if an unnatural and evil or cruel father? Yet you must not be disobedient to break the Commandment, that another is not good, is no privilege for thee to be evil. 53. What of an evil husband, or lewd wife? More need of observation of ones duty, and Gods commands, that the evil party may the better be reclaimed by the others good example. 54. What if an evil Minister, or other notorious wicked person? Yet thou must not be evil, and disobey God, because another is not good, but expect his amendment, and do thy duty, for thou must not curse father or mother, or the ruler, no not in heart, for the fowls of the air will reveal, and God revenge it, much less commit open impiety, to the disobedience and contempt of him, or any authority. 55. But what if they command evil? Here only thou art free, for if it be against God's Law and command, than you must obey God, and not men, for his authority is greater than theirs, for whiles they command good, his authority stengthneth theirs; but here, it not only leaveth them, but oppresseth them and thee, if thou obey to do evil, and who shall deliver thee from the revenging hand of God? 56. May here be too much submission, or obedience to Superiors? Yes, if contrary to God's Law, or honour; as for example, 1. In obedience to do evil. 2. Idolatry, ascribing too much to them, as that to Herod, vox Dei, &c, Acts 12. 3. In making them absolute patterns in good or ill, even to their sins, where as we ought rather to imitate Christ. 4. In preposterous and absurd observance to great persons, when in the very act of the honour of God, some neglect it, and rise to honour them, who ought rather to be kneeling with them, than part stakes with God, and take this honour with him or from him. 5. Too submiss prostration to them, or bordering upon adoration, which even the Angels forbade to Daniel and John, with a take heed thou do it not, which divine adoration, indeed, some heathen Emperors required, and Christians were martyred for not performing the same. 57 What may we think of evil Princes or Superiors? As the eldest sons of Satan, and like those wicked Kings of Israel, that caused many to sin by their evil example and command, have good reason to share deeply in his inheritance, hell and punishment. 58. What of eye-service, fraudulent and deceitful Obedience? As of mockers of God, who knows the heart, and sees the actions; stealers from men, and murderers of their own souls by this deceit. 59 What of cursers, or mockers of Superiors? Never found to escape fearful judgements, as the Law, Exod. 21. 17. and 28. not to curse, and the curser to die, and mocking Cham accursed; so wayward youth that in heart mock, or despise good counsel, or admonition of Parents, Masters or Ministers, God seeth it, who saith of such, the eye that mocketh, or despiseth instruction, the ravens of the valley shall pick it out, Prov. 30. 17. the Devil and his night birds; so the mocking children against Elisha, torn by Bears, 2 King. 2. the mocking Ephraimites against Jephta, slain 42000. Jud. 12. and so 1 Sam. 11. mocking Nahash, and Ammonites that would have the Israelites right eyes put out, slain and scattered, and the mocking Jews at Christ, and his Apostles, a fearful ruin, and desolation; so fear to mock any good man, or other, much more such whom we ought to reverence in regard of their place, or function. 60. What virtues in general or particular here commanded? In general to all, I. Piety, root of goodness, and Justice, 1. Universal inclination to all virtues. 2. Particular, disiributive in administratione praemiorum & paenarum, proper to Superiors. II. Commutative, in negociatione, proper to all inferiors, and so 1. To Superiors wisdom or providence, and prudence, fortitude; Temperance, and in sum, all virtues, as examples or emblems to inferiors. 2. Inferiors, many or most at least of all the others that concern not superiors particularly; so that here might be a catalogue of all moral virtues, either to make Superiors fit to govern. Worthy of honour, and their place. Examples to others. Or inferiors dutiful to them, whereby fitted to obedience, they may be afterwards fit to govern, as imperare non satis perit qui parere non didicit: whence 1. In Superiors required, Justice, Temperance Prudence, Charity, Clemency, Liberality, Meekness, Gentleness, Piety, Gravity, Sobriety, Constancy, and almost what not virtue, so to show themselves truly fathers and honourable, for the good example of others. 2. Inferiors requisite also, Humility, Obedience, Reverence, Love, Meekness, Goodness, Piety, Modesty, Justice, Temperance, Patience, Constancy, Prudence, etc. and all sorts of virtues, virtuously to be inclined, and ready to yield all due honour to Superiors, as well as more to honour them in following and imitating their virtues, and godly example. 61. What is the reason of this Commandment? The promise of blessing, of long life, if God please not to prevent it with a better blessing of eternal life. 62. How is this to be understood? As that either the Parents blessing shall prolong the children's days from God. Or that the days shall be prolonged, for the phrase seems to bear both, that they may prolong thy days, or that thy days may be prolonged in that land. 63. How is long life a blessing, since many days commonly evil and troublesome? As God's gift, and sanctified in the good use, to his honour, and so an entrance to a long life, even for ever, and ever. 64. But we see disobedient and evil children, sometimes live long, and the virtuous dye in prime of their age? Yet, this may very well be seen verified of them, and it is often verified, 1. As they are seen often to live long who obey the counsels of the wise, whereas the disobedient by this means, and scorning good counsel, come to evil and untimely ends by their lewd courses. 2. As it is always verified in respect of their good life, which is only to be accounted a life, and a long life as in grace and God's house, where one day is better than a thousand, and a sinner's life is nothing, nor nothing worth, if he live a hundred years, Eccl. 8. 12. 3. As it is most surely verified in the life to come, and land of the living, where it is made up to more than full measure, in and with God, and also happiness so taken sooner from baseness, to glory, as from beggary, and the dust, to the place of honour, as if from the dunghill, or Prince's gate to be honoured and advanced; and who may esteem Enoch less blessed than others, though living some fewer years, since taken up to God, or the just, as taken from the evil to come, Esay 57 1. 65. But it seems contrary, when evil and unruly children live long? It may seem so indeed, but is not, since their life is no life, or nothing but vanity, Eccl. 8. 12. or but a death, and they dead even whiles alive, 1 Tim. 5. 6. and such life will be but sorrow here, and hereafter, since only Solomon, miserae, bene acta juventa senectae. 66. Why is long life proposed the promise or blessing? Because it is most sweet, and desired, and so a most forcible reason to all, and especially to flesh and blood, who desire by all means to live long, to procure the observation of this Commandment. 67. So it might be to all the Commandments? And so it may be understood as the high way to the observation of all the rest by obedience to Superiors, who command the rest to be observed, and yet particularly, and primarily belonging to this. 68 How mean you that? 1. As children that honour their Parents, or relieve them in need, in some sort prolong their lives, that else bring their heads sooner with sorrow to the grave, as Jacob said, Gen. 42. 38. seen particularly, herein worthy of this recompense. 2. As the way to honour, is to give honour, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before honour goeth humility: so it is sit that they which give honour to parents, should live long, and have honour rendered to them again, as likewise the just judgement of God may be, and is often seen over the disobedient in the contrary. 69. How so? 1. In that either such vipers as did kill by not relieving and obeying, or dishonouring their paents that gave them life, should not live long, or 2. If they live, should have a generation, or race of such vipers following them, that should dishonour and shame them, and so never come to honour that trod not this way to honour. 70. Why said the land that the Lord God giveth? To put us in mind, that not only the life, or long life, and prosperity, but even the land, and all things we possess in this life are the gifts of the Lord, so to mind us of our duty, and in whose love to perform our best endeavours for the observation of this, and the rest of all the Commandments, which as was before shown, are never well observed, no not though the action be performed, unless it proceed from this fountain, the love and honour of God. 71. What followeth? The sixth Commandment, a duty generally to all, though in them particularly respecting the good of our neighbour's life and person not to murder. SECT. 8. The sixth Commandment. The order and Analysis of the sixth Commandment withal the several duties, and abuses, opposite intimated, or expressed, amply deciphered, and so first murder in all kinds, and branches thereof, and the several degrees of it prohibited, foul shedding of blood, the main sin, the degrees of it, thence participating their malice, as from Cain and the Devil, first murderers of bodies and souls: so unjust anger and rages, with the fruits thereof in envy, revenge, and the like, also hatred, a confirmed or inveterate anger, and implacableness, malice, and uncharitableness, with the several branches thereof against friends or foes, Neighbours or others, with the opposite duties here remembered and explained, the farther degrees of murder in the tongue, by railing, reviling, scoffing, tale-bearing, slanderers, and also in quarrelling and contentions, violence, and wrongs, fight, poisoning, sorcery, and self-murder, with the unnaturalness of that sins, and with the heinousness the occasions of it, where also special remedies and performances against the same, and the temptations, especially of Satan, the fact of Lucretia examined and disavowed the several sorts self-murder. and other by the circumstances of persons, manner, and punishments to the same, due, and belonging, used to be inflicted, and the violence thereby more to be observed in all the kinds of it, soul-murder and sorts thereof, with the opposite duties, and some of the Commandment observed, 1. Which is the sixth Commandment, or second of the second Table? Thou shalt do no murder, or thou shalt not kill. 2. What is the order of this? Next to that duty of obedience in the fifth Commandment the high way to the observation of all the rest; this general duty of doing good to all, especially respecting the preservation of the life and welfare of our neighbours so dear to us all, as we see in the last pressed Commandment, proposed as a most forcible reason, and so as of a thing of dearest price, care thereof here first taken that we do not murder. 3. What manner of Commandment? A negative inferring his opposite affirmative, viz. thou shalt not only do no murder, or any thing prejudicial to the life, or health, or person of thy neighbour, or seek his blood, but by all means wish well unto him, and seek the good and preservation of his health, life, and welfare. 4. What the negative part, and what here forbidden? All murder, or injury and hurt to life, offered in thought, word, or deed, by plotting, wishing, counsel or practise, against ones 1. neighbour, 2. own self, and that either outwardly in body, or inwardly in soul. What the affirmative part, or here commanded? All preservation or saving of life, or benefit to it afforded, whether by well-wishing, counsel, or helping hand, and so in heart, word, or deed, afforded to one's neighbour, or self, in respect of body, or soul. 5. How the opposite parts herein seen, or opposed? As by murder, all hurt and injury to life, all kinds of it, and means of procuring thereof to ones own or neighbour's body or soul, are to be understood: and as to murder, and destroying of life, is opposed the saving of life, and the preservation of the same. And as to hurt and injury offered unto it, the benefit and help in any kind, or by any means, whether thought, word, or deed, for the saving ones own, or neighbour's life, of soul or body. 6. What things in particular then understood forbidden? Murder in the full extent in all the kinds, means and occasions thereof, with the being accessary or consenting to the same, or any kind thereof, and so 1. Anger a short madness. 2. Hatred, a continued and inveterate anger. 3. Malice, offering to show itself with despite, and all uncharitableness that are inward murders committed in the soul, and often occasions of external quarrels, contentions and murder itself. 4. Reviling, quarrelling, brawling, slandering and backbiting, are murders by the ill and lewd tongue, set on the fire of hell, setting on foot, and often causing further murders. 5. Contentions, fight, offering wrong, doing violence, and taking away life, murders committed in act, etc. all which are forbidden here, as being murders of the 1. heart and thought, 2. tongue and word, 3. hand & deed the third sort. 7. What is murder in the foulest sense? The barbarous and actual taking, or making away of ones own, or neighbour's life, and unjust shedding of blood. 8. What is the hoynousnesse of it? A most inhuman, and barbarous fact, and most to be abhorred, as most opposite to the goodness of God, the giver and preserver of life, as is also showed in the severe punishment, blood for blood. 9 What is to be thought of the former branches thereof? As participating of the foulness, and abomination thereof, and tending thereunto, to be abhorred of men, and be accounted actual murder before God, as who seeth the heart, and often accepteth or accounteth the will for the deed. 10. Whence floweth it? Usually from the heart, and showing itself in the tongue, is acted in the deed, and by the suggestion of the devil, who was the first murderer, or a murderer from the beginning, a murderer of souls, as his eldest sons in other murder, Cain the murderer of his innocent brother. 11. Which are the steps to actual murder? 1. Those cruel and poisonous passions in heart of unjust anger, hatred, malice, and the like, as the second in 2. Rail, revile, quarrelings, and the other abuses of the tongue to uncharity, and thirdly, 3. The open wrong, violence and contentious actions, whence murder produced, either fully in foulest degree, or at least, even in the very lest degree to uncharity, and thereby the murder of the soul, whose life in grace, and in God is love. 12. Why say you unjust anger? To distinguish it from holy and just anger, which is also called godly zeal, used to be against sins, as Moses for the Israelites Idolatry. Because God is offended, and for his honour, as zeal of his glory. Seen reconciled after repentance, herein seen arising fromlove, the love of God by desire of his glory. Love of our neighbour, and guided by love, with desire of his amendment, etc. 12. How is unjust anger known? 1. By the groundless unadvisedness thereof, often on no just cause, but rashness, and sometimes so habituated, that not only ira, but iracundia, given over to hasty anger. 2. Extent, 1. in fury immoderate, so a short madness orrage. 2. In continuance, growing inveterate to hatred or malice. 13. What the fruit of this anger? Envy and despitefulness, or desire and purpose of revenge, often breaking out into more bitter flames of evil words, and worsedeeds. 14. What the opposite duty required? Both holy and just anger against sin, and for God's glory, and else long suffering, mildness and goodness, by being, 1. Slow to anger. 2. Ready to forgive. 3. Ready to 1. pass by an offence. 2. Forget it, and 3. Requite good for evil to the offenders, by 1. Helping, or 2. Praying for them. 15. What is hatred? An inveterate anger, or uncharitableness, conceived against our neighbour, his person, or else, 1. Whether for evil received, or supposed, suspected or doubted. 2. For no cause but want of love. 3. Evil thou hast done to him in unjustice, and so fearest requital. 4. His goodness and justice most unjustly, as Abel hated by Cain for being good, and Aristides not loved or favoured for his being just. 16. What the fruits? The same with the fruits of anger, or a more eager desire of revenge, and other further mischief so budding into open hostility, enmity and implacableness. 17. What the opposite duty required or commanded? The hatred of the sin but love, and good esteem of thy neighbour's virtues and person, and with readiness to cover, and pass by offences, and requite good for evil, or to be reconciled. 18. What is malice? A kind of violent hatred, more obvious to the sense, and ready to show itself in action, or as it were hatred of the heart, showing itself more openly with the bitter sting of desire of revenge, or other open and further mischief, which whiles it is smothered, is accounted hatred when it beginneth to work malice, and so the fruits or effects of inhumanity and churlishness, and opposite duties of humanity, and courtesy may be better understood by those of hatred, in some sort amplified, or extended more to the sight, and outward appearance. 19 What is uncharitableness? Generally the want of love in any degree, and showing itself on any occasions against all sorts of persons, whether in prosperity or adversity. Whether friends or foes. Whether neighbours or strangers, or under our command. 20. How against those in prosperity and adversity? Against those in prosperity, by 1. Envy against Superiors, as Pompey against Cesar. 2. Emulation against equals, as Cesar against Pompey. 3. Disdain of inferiors, as Haman set against Mordecai. Against those in a dversity, by 1. Contempt in poverty. 2. hardheartedness in want. 3. Rejoyeing in others harms, or ill, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prov. 24. 17. Job 31. 29. Psal. 35. 19 21. What opposite duty required? Rather to wish others good, and congratulate their welfare, by rejoicing with them that rejoice in prosperity, or pity, mercy and compassion, ready to mourn with them that mourn, and help them in any calamity. 22. How against friends or foes? 1. Against friends, by 1. Feigned friendship, worse than open hostility, seen in slattery, treachery, and the like. 2. Dissolving friendship, and setting friends at variance. II. Against foes, by enmity, hostility, grudge and implacableness, and mind to do mischief. 23. What duties on the other side required? Christian, sincere, and constant friendship, or pacification among friends, and charity and desire of reconciliation, to and with others. 24. How against neighbours, strangers, or underlings? 1. Against neighbours, by discord, contentions, and janglings, or unquiet and harsh behaviour. 2. Against strangers, by inhospitality and incivility. 3. Against those under our command and power, by cruelty and rigour, in offering injuries, revenge, or harm, and unmercifulness, even to the dumb beasts; for a good man is merciful even to the life of his beast. 25. What opposite duties required? Peace and concord, peaceableness, hospitality, and civility, gentleness and clemency. 26. What outward signs of uncharitableness, anger, hatred, or rancour? 1. The eyes cast down, or awry. 2. The countenance, distorted, or estranged. 3. The gestures, proud or disdainful. 4. The voice, loud speaking, or angrily, as tus●, Racha, etc. Math. 5. 22. opposite to which, the signs of good will, in courteous and mild behaviour. 27. What farther degrees of murder? In the tongue, and malicious words, either in I. Presence, and to the face, or not secretly, as by 1. Brawling and scolding, or loud clamours. 2. Reviling and railing, noted by superiors against inferiors, with menacing. By inferiors against superiors, murmuring. 3. Scoffing, and scorning, mocking and taunting, cursing and blaspheming, etc. II. Absence, and behind ones back, tale-bearing, slandering, and calumny: to which add those that are accessary to this ill, which as the sharp darts of the devil, wound three at once, the soul of him that is telling, hearing, wounded by the slander. And which as an untruth, is condemned in the ninth Commandment, as a murderer of the good name, and reputation dear as life here. 28. What is the opposite duty here required? A peaceable, temperate, and quiet tongue, speaking good, and not evil, or words that may do hurt. 29. How are these sins branded, or the heinousness noted? As the hater of his brother, a manslayer accounted, john 3. 15. The tongue and heart set on fire of hell, james 3. The sure token of reprobates, to have their throat an open sepulchre, poison of Asps under their lips, and their mouths full of cursing and bitterness, Rom. 3. 13. 30. What farther degrees of murder? In quarrelling and contention. In fight and challenging. In offering violence and wrong. In taking away life of ones self, or one's neighbour: or the accessary or assistant to any of these. 31. How quarrel and contention? As a breach of charity and peace, and the high way to open murder and bloodshed; and the like may be said of fight, and challenging, in time of peace, to the danger of life, if not destroying thereof, or loss of life or member. 32. What punishment? Life for life, blood for blood, eye for eye, tooth for tooth, hand for hand, by the law of Moses, and Talion law, or Lex talionis. 33. What opposite duty? A peaceable mind and hand, ready to do the actions tending to humanity and concord. 34. What of offering violence and wrong? As the forerunners, and occasions of shedding of blood, or destroying life, whether by 1. Indignity or disgrace offered. 2. Hurting and wounding the body of our neighbour. 3. Grinding the faces of the poor, and oppression. 4. Using any means to impair the neighbour's health, as by Witchcraft, poisons, deceit. Withholding help or relief, in our power; so Apothecaries, or unskilful Physicians, and false drugs, or that use deceit in things medicinable, or sustenance, to the adulterating of good things, and destruction of life and health. 35. What opposite duty? Just and conscionable dealing in all the aforesaid respects, and person, or any other, for the conservation of life, or health, and detecting all deceit, and preventing violence against the same. 36. What utmost degree of murder? Taking away of life by violence, or else, of ones self, or other. 37 What of self murder? A most unnatural sin, and most dangerous, as unless sin against the holy Ghost, more monstrous than any others, and scarce having hope of repentance, after so immediate temptations of the devil, to so horrible an act, as laying violent hands on one's self, yielded unto, and as dying in Satan's work, and to be feared in Satan's hands; only Gods boundless mercy, that inter pontem & fontem, as fate inter calicem & labra, may show itself, but in all probability and humane sense, a most dangerous, damnable, and desperate case. 38. What may be occasions of so horrible a sin so to be avoided? 1. Either pride in a high degree, and loath to stoop to others, or bear lower fail then used, or will agree with so high a mind. 2. Some crying sins, as murder, adultery, perjury, usury, that tormenting the conscience, driveth to despair, and so devilish a design. 3. Apostasy from God, or the truth, or carnal security, blinding the eyes of the soul, slipping from God, and into the power of Satan, and his temptations. 4. Poverty, disgraces, or other heavy crosses, overwhelming the soul, that forgetting to lay hold on God's mercy, the devil is ready to drive to this desperate execution. 5. Melancholy, and such mists of mind, with any, or sometimes many, of the foresaid things, and the devil like a roaring lion, always ready seeking whom he may devour, taking occasion of all occasions, and our weakness, there laying his strong battery of temptations, if we leaving God he give us over to ourselves, too weak for such a potent, inveterate, and malicious adversary. 39 What special remedy, or preservative in such danger? Avoiding of sins, repentance of sins, to labour for patience in adversity, and crosses, humility of soul; and by prayer to commit ourselves and souls into the hand of God. But what if Satan, and his temptations, be too busy and present? To remember he is a liar, and an adversary, and so that he suggesteth neither truth nor good, for if he press the threatenings of the law, and grievousness of notorious sins, yet the mercy of God is greater; if he urge thou art a reprobate, yet he is a liar, and God is true and good, giving mercy to every penitent sinner; if he say thou art unworthy, yet Christ in whom thou art, or mayst be, if thou but desirest it, is most worthy and beloved, and thy full redemption and price; if he tempt thee to despair, or murder, that is a denial of God, and his truth; if he bid thee so end thy furrows, he is a liar, for it is to god from temporal, to eternal sorrow; if he say thou must commend thy soul to God, and die so, he is a liar, and if it were good, he would not tell thee so, for it is to die in murder, and going from God, and a murder of soul and body, and that everlastingly: so only fly to God's mercy, and leave sin, and Satan, and if thou pray for this, he cannot come nigh unto thee, nor hurt thee. 40. But some as Lucretia have been commended for it for preservation of chastity or virtue? It may be so by heathens that know not God, but not by Christians, who know God's Law, and the damnableness of the crime, and so Saint Augustine showeth this Lucretia's vice in this, though by the heathens commended for a virtue, whose chastity was to be admired, but selfe-murder to be discommended, lib. de Civitate Dei. 41. What sorts of selfe-murder? Either 1. Body and life natural, by 1. Omission, and neglecting of the means of life, for niggardliness, or starving through idleness, or not using other lawful means of preserving the same. 2. Commission of ill in prejudice thereof by 1. Sins of drunkenness, whoredom, or excess, imparing health. 2. Thrusting ones self in danger therewith, quarrelling &c. and 3. Contriving their own death, 1. Indirectly, by committing some capital crime worthy death. 2. Being their own butchers, & murderers 2. Soul, by 1. Omission in the neglecting the means of salvation, etc. 2. Commission in 1. Making no conscience of sin, but sinning against conscience, and knowledge. 2. Persisting in sin without grace or repentance. 4. What opposite duty required? Seeking all ordinary and honest means of preservation of life, and health by moderate recreations of body or mind, physic and avoiding dangers or sins, so distempering both body and soul, and finally for the souls health, seeking the means of salvation, flying sin, and praying and practising repentance. 43. What in other murder else to be considered? The person, as well as the matter, manner and punishment. 44. What of the persons? The 1. Murderer, whether 1. Principal, or 2. Accessary. 2. Murdered, whether 1. Stranger, or near of kin. 2. Private person or public. 3. Offender, or innocent person, whereby the guilt is diversely distinguished, and so accepted, extenuate or increased. 45. How the principal or accessary? I. The principal, as prime agent, the deepest in offence. II. The accessary, also murderers, if abettors, or counsellors, whether 1. Superiors, by 1. Unjust command. 2. Wrongful sentence. 3. Not punishing murder, but conniving at one to the perpetration of other. 2. Any others, by 1. Consent and abetting. 2. Counsel or hiring. 3. False testimon. 4. Treachery, etc. 46. What the other respects? As 1. the parricide, or murderer of father, brother, or near kin, more abominable than the ordinary homicide. Secondly, the regicide, or murderer of superiors, or them in authority, as of servants their Masters, or wives of husbands, or private persons of public, accounted treason or petty treason in the lowest degree, more abominable than common murder. Thirdly, the murder of an innocent person more than of an offender, and proscribed, or condemned person, who is yet to be put to death by the person, and manner appointed by law, and not at random by any person, which were murder, but done according to law, is not only not evil, but good and just. 47. How is it said to be good and just? As warranted both by divine and humane law, when blood requiring blood, God commanding that who sheddeth man's blood, by man shall his blood be shed, and who so blasphemeth, or obey not the Father, Deut. 21. 8. 19 20. or the voice of the Priest, Dent. 17. 12. the Sabbath breaker adulterer, ravisher, and divers other in God's Law, and such exorbitant offences by humane laws commanded to be punished by death, and so the Magistrate beareth the sword not for naught, Rom. 13. 4. 48. All taking away life is not then here forbidden? No, for hence are exempted and excepted all those persons, and in all those cases where the Lord himself 1. Giveth the sword Of justice, as the Magistrate, who beareth it not for naught. In lawful battle, as the soldier for their Prince or Country. In just defence, as of one's self against thiefs, robbers, or other necessity. 2. Offereth another, as manslaughter, by mere chance, and not of any malice, or anger, for whom God provideth refuge of sanctuary, Exod. 21. 13. Deut. 19 4. 49. How of Moses, Phinees, and the like? Of special instinct, and commission from God, in extraordinary manner, and if private men, yet of heroical or divine zeal; but Christians must follow ordinary rules, and examples, not special exceptions or imitations of extraordinary actions. 50. What else of the matter or manner? Murder, or the taking away the life, the greatest wrong that can be done to man, and defacing of God's image, is either in respect of The 1. Means perpetrated, 1. Directly, by force and violence. 2. Indirectly, by Poison, Witchcraft, or the like. 2. Manner, and motion 1. Ones own accord, and that of 1. Maliceprepensed. 2. Blind zeal. 3. Heat & choler 4. Drunkenness, or other passion 2. Another, as 1. Commanded 2. Counselled 3. Hired, etc. to do it. 51. What the punishment? Blood for blood usually, and in some fearful manner also, according to the aggravation of the offence; so that who spilleth man's blood, by man shall his blood be spilt, it being a crying sin, as cain's murder, Abel's blood crying to heaven for revenge, God's judgement showing itself many times in extraordinary manner revealing the murderer, and presenting him to be punished, as by the dead body, sometimes the blood, or the murderers own conscience. 52. Why so severe punishment? Because it is even 1. A destruction of the little world, the Microcosm of man. 2. Defacing of God's image, betwixt which and clipping the King's coin, wherein is his image, (yet death for it) there is no comparison. 3. An encroaching upon God's office, whose only right to call men when he please, out of the world 4. The greatest sin against man that can be, unless murder of his soul, which also is punished, like as this, blood for blood, soul for soul; so the blood of souls is required at their hands, and lies heavy in their heads that destroy them. 53. How is soul murder understood? Either in respect of the life I. Natural, an unjust grieving and vexing of a man's soul. II. Spiritual, by first, omission of duties of 1. Governors, Ministers, Masters, to whom belongeth the guiding, care, and 2. Instruction of others, for their soul's health, and salvation. Second, commission, in being cause of sin and offence, as by provocation, counsel, evil example, etc. 54. What duties opposite required? Both preservation of life, and preventing, so much as possible, all means of hurt, both in ones self, and others, with helping, and not hindering our own and others salvation, but furthering the same by Instruction, admonition, exhortation, reproof. Consolation, and any other pious means, as well as good example. 55. What the sum of all? The preservation of life, both of body and soul, and avoiding of all hurt, or hindrance of the same, with that crying sin of murder. 56. What followeth? The seventh Commandment, third of the second Table, importing the preservation of the chastity. SECT. 9 The seventh Commandment. the order, and analysis of the seventh Commandment, showing the several parts and duties, and their branches, whether intimated or expressed, and first of chastity body and soul, and opposite unchastity in the several sorts and branches or degrees of each of them, whence the latitude of the Commandment in all these respects more evidently to be seen and observed where, the means also of preserving chastity in ourselves and others, and the opposite offences touched, the degrees in this sin from the heart, and all outward signs and appearances of evil, the messengers of the soul, and means with, and by the senses to the farther degrees of this sin in actual adultery, and fornication, where pride in attire, gadding abroad, dancing, and such like lascivious, and wanton actions, behaviour and gestures, by divers Writers are sharply censured, and reproved, as the means, and occasions of much other filthiness, and further mischief, and so the foulness, heinousness of adultery farther set forth, and demonstrated by the vile effects, punishments, and the like circumstances of the action, as well as laws, and execution of them duly cared for, and seen to by the Lawmakers themselves, with great severity, and others by their example, prosecuting and persecuting the crime with the greatest detestation, and to that purpose the sentences of the Scriptures, and Fathers; as on the other side, the excellent praise and commendation of chastity. And lastly, the means to be taken and used for avoiding so crying and heinous crimes, the godly entering into the holy estate of matrimony, and what godly caution and circumspection therein to be used: so lastly of Sodomy, Incest, and such unnatural sins, and what generally here commanded, and intended. 1. What is the seventh Commandment? Thou shalt not commit adultery. 2. What is the order of it? Next to the forbidding of murder, as the next greatest offence, and in his nature so foul, as deserveth death, according to the law of God, and sundry Nations, and so placed here, before theft, and next to murder. 3. What manner of Commandment? A negative, inferring his opposite affirmative, viz. thou shalt not commit any act of uncleanness, but preserve thy body and soul in temperance, soberness, and chastity. 4. What the negative part? The prohibition of all unchastity, or uncleanness of body and soul, and of all signs, or tokens, means or provocations of the same, or being accessary thereunto. 5. What in these branches then more expressly forbidden? 1. All outward actions of uncleanness, adultery, fornication, incest, etc. 2. All filthy ' and obscene speeches, books, pictures, etc. 3. All incontinent thoughts, and lusts of heart. 4. All occasions of uncleanness, as surfeiting, drunkenness. 5. All accessorinesse to any filthiness in this kind, etc. 6. What the affirmative part? Commanding chastity of body and soul, and all 1. Signs and tokens, 2. Means and occasions preservation of the same, both in ourselves and others. 7. What in these branches more expressly to be understood? 1. Both temperance, soberness, and chastity in outward actions of the body, and to keep that a Temple of the holy Ghost. 2. Honesty and modesty in speeches, and expressions of the mind. 3. Continency, sobriety, and chastity of mind and soul. 4. All good means of preservation of this virtue, by temperance, fasting, labour, prayer, etc. 5. Labour and well wishing to the preservation of others chastity and virtue. 8. How are the parts here seen opposite or opposed? Evidently and plainly, as 1. Chastity commanded; opposite to uncleanness forbidden. 2. Modest speeches; opposite to obscene and filthy, forbidden. 3. Continency of mind, opposite to incontinency, and lusts of heart. 4. Means of preservation of this virtue in ourselves, opposite to the means and occasions of falling. 5. Labour to preserve, or procure it in others, opposite to the being accessary to others uncleanness. 9 What is chastity? The preservation, or study to preserve body and soul in purity, and from all pollutions of uncleanness, and concupiscence of the flesh, and so Both inward of the soul, external of the body, Totall of both body and soul. 10. What is inward chastity, or that of the soul? The purity of the soul from all 1. Motions, 2. Passions, of lusts, and unlawful concupiscence. 11. What is the opposite, or unchastity of the soul? Inward concupiscence, or adultery of the heart, Matth. 5. 25. 1. Whether before the consent of will, forbidden more expressly in the tenth Commandment. 2. Joined with consent of will, and that either 1. Sudden flames, or motions of lust. 2. Inveterate lusts, and burning in unclean flames of lechery. 12. What outward chastity? The possessing of the vessels of our bodies in holiness and honour, both continency of 1. The eyes from beholding vanity, and objects of lust. 2. The ears from hearing, or harkening after unclean and filthy talk. 3. The tongue from filthy and ribald speeches. 4. The whole body and fact from all uncleanness, and unchaste and wanton pleasures. 13. What the opposite unchastity? All outward pollutions of the body, or any part thereof, by uncleanness, as adultery of the eyes, wand'ring after evil, and said full of adultery, Active, with wanton glances, to entangle others. Passive, beholding others so entangled. 1. Of the ears open to filthy communication. 2. Of the tongue polluted with ribald and lewd speeches. 3. Of the fact of all uncleanness, and lasciviousness. 14. How mean you that uncleanness of the fact? The acts of adultery, fornication, incest, or the like pollutions, committed either 1. Against sobriety, without a partner, inselfe pollution, whether Sleeping, Waking, 2. Honesty, with a partner, and I. Without consent, so forced, or ravished; rape, which, as an act of Violence against the 6. Commandment. Brutish uncleanness, against this, and punished with death. II. With consent, and that either First, natural, of the male with the female, and between persons 1. Too near of kin, incest. 2. Single or unmarried, fornication. And if first, only with one, she a concubine; Secondly, with divers, she a whore, and he a whoremonger. 3. Married, and that either To divers, polygamy. With unmarried, single adultery. With another married person, double adultery. Secondly, unnatural, against natural use, and monstrous, as Of the same sex, Buggery, or Sodomy. Of divers kinds, man with beasts, bestiality. With spirits, Incubi. Succubuses. 15. How is chastity usually set forth? 1. In single life, continency, the gift of God, to which belongeth chaste widowhood. 2. Marriage, Conjugal fidelity. Moderate and modest use of the marriage bed. Abstinency, on occasion of Absence. Fasting, and prayer. Times of separation, etc. as childbed, or any other sickness. 16. What the opposite of this? 1. Both incontinency in single life, or widowhood. 2. Breach of wedlock. 3. Using the marriage bed, First, immoderately, and lustfully. Secondly, immodestly, without shamefastness, or honesty. Thirdly, unseasonably, at forhidden times. 17. What means of preserving chastity to be observed? I. Either general, 1. Prayer for continency, as the gift of God. 2. Keeping company with sober and chaste persons. II. Special preservatives and remedies, 1. Sobriety, and moderation of delights. 2. Temperance in diet. 3. Diligence and painfulness in our callings. 4. Vigilancy over our affections. 5. Modesty in eyes and countenance. Speech, and behaviour. Attire, and gesture. 6. Marriage itself, the lawful remedy, if the other means fail, provided, that such as have not the gift of continency may marry, and keep themselves undefiled members of Christ's body. 18. What opposite to this? I. Both frequenting the company of unchaste, drunken, effeminate and wanton persons, places suspected and infamed. II. Intemperance in gluttony, drunkenness, and the like. III. Idleness and slothfulness. FOUR Immodest, 1. Eyes, beholding unchaste, or beautiful and wanton persons, obscene pictures, reading lewd books or plays. 2. Countenance impudent and harlot's forehead 3. Speech, gesture, and gate, wanton mincing and dancing. 4. Attire, proud and excessive. V. Unlawful marriages, vows, divorces, either expressly, and ipso facto, adultery, or the occasions and means of it. 19 What signs of chastity to be noted? Sobriety, modesty, and shamefaltnesse, keeping good and chaste company, and avoiding suspicious show of evil, which are both means and signs of chastity, and so doubly worth the regard, as on the contrary, wantonness, immodesty, impudence, haunting unchaste company, suspected places, and at suspected times, both signs and means of unchastity. 20. What duty of procuring, or preserving others chastity? The general care thereof in all, as occasion serveth, and especially, For parents to provide for their children's honest bringing up, behaviour and marriage. For Magistrates to provide good laws, and due execution with severe punishments, to repress uncleanness. 21. What the opposite hereof? To be accessary or procurers of others unchastity, as bawds, the devil's instruments to bring naughty packs together; those that counsel, consent, hire, or allure to uncleanness, or prostitute them, whose chastity they ought, or promised to protect, and so Parents, Magistrates, or others that connive at such offence, deny or forbid the remedy, marriage, or execute not due punishment against the offenders. 22. What are the degrees in this sin? 1. In this order the first means, motives, and all occasions of this sin, by gluttony, drunkenness, intemperance, or other means whatsoever. 2. Motions of the heart, whether with, or without consent of the will; so who seeth a woman to lust, hath committed adultery, Mat. 5. 28. 3. Outward appearance of evil in adulterous, and unchaste eye, and countenance, tongue, gesture, attire, etc. 4. Fornication, and the act of uncleanness in any sort. 5. Adultery, and other the monstrous and unnatural sins, whose punishments ordinarily by divine and humane laws is death, and sometimes with more infamous aggravations thereof. 23 How account you of the first degree? As the high way to the foulest of the rest, and therefore he that would avoid crying and great sins, aught to make conscience of the smallest, as occasions draw on the action, and gluttony and drunkenness marshal in chambering and wantonness, the heart is made the shop and store house of sin, and the eyes the lewd shop windows to let it in, or set it to sale; evil words corrupt good manners; light and vain apparel, curious ornaments, frizzled hair, and the like, signs of looseness, and immodesty, as idleness the way to wantonness, and that to impudence, which at last bringeth forth fornication, and adultery, or other gross and crying sins. 24. What of pride in attire, dancing and gadding abroad? As appearances of evil, and fruits of the flesh, if not open defiance, and enmity with God, and so noted always as pride the forerunner of shame, wanton dancing of all good men condemned as an extreme folly, and enticement to lewdness, if not used with rare moderation, as for the dancing in armour in the Pirrichian dances, or men, or women by themselves for exercise, or joy of some great good hap, or victory, as Miriam as David before the Ark, excellent and commended by all, but for lascivious and amorous dances, men and women confusedly together, with wanton gestures, kiss, and dalliance, the fuel of lust; and as Herodias daughters dancing cost Saint John Baptists head, so this many a headless soul, and for gadding abroad, the token of the wanton and idle widows, 1 Tim. 5. 12. and of the harlot, and those of loose behaviour, Prov. 7. 9 and cost Dinah her honesty, and the Sichemites their ruin. 25. Some speak very bitter words against dancing? Very true, and so to be understood of wanton and dissolute dancing, and at unfit times, or in too impudent and foolish manner, with mimic, and even zany gestures and fashions, as loosely as lewdly performed, the very fellows to kindle the flames of lust, and impudence, and such indeed was the gravity of the Romans at sometimes, and some other Nations, that they highly detested, or were displeased with such lightness, and folly, as Demosthenes before his Athenians, reproached Philip of Macedon, and his Courtiers for common dancers, such as having filled their bellies with meat, and heads with wine, fell scurriloussy and loosely a dancing: and Sallust of Sempronia said, she was to fine a singer and dancer to be honourable withal; and Cioero in his Apology for Murena, challenged also for dancing, not minding to excuse it of him, putteth it of, or slatly denieth it, with a concession, nemo saltat sobrius, and Plutarch in the virtues of women, putteth it, that she ought to be no dancer. 26. But do not the Fathers and Doctors say as much? Yes, for Saint Basil saith, thou caprest and leapest with thy feet in dances, (unwise as thou art) when thou shouldest rather bend thy knees in prayer to thy Creator; but what gain is got thereby? surely this, that virgins return robbed of their virginity, married wives of the truth to their husbands, all less chaste than they went, and more dishonest than they should, though less perhaps than they would, as if not in act, which peradventure may be, yet stained in thought, which cannot be eschewed. 1. So Saint chrysostom saith to the maids and wives that dance at marriages and so pollute their sex in such lascivious dances, the devil beareth a part, as dancing with them. 2. Saint Ambrose, that it is better to dig and delve on holy-days then to dance, and where banquets are concluded with dancing, there chastity is commonly but in an evil case. 3. Vives in his instruction to a Christian woman hath not a little to this purpose, who holdeth it for a strange vanity, and saith he, certain Asians seeing the Spaniards dance, ran away for fear, thinking them lunatic, nothing resembling lunacy and frenzy, more than that foolish gesture of dancing, the strange shake and motions of the body at the noise of a beaten sheep's skin, and ridiculous, to mark the grave behaviour, measurable march, pomp and ostentation of women dancers, and the great care they have to perform wisely so foolish an action, that it is very likely at that time all their wit is distilled from their head into their feet, for that there it is then more requisite and needful then in their brains, as saith Lodovicus Vives. 27. How is this to be understood? Of the immoderate, foolish and inordinate use, or rather abuse of them, too commonly seen, the froth and fume of wine and excesses, and nurse of lewdness, and lasciviousness, or worse, if worse may be, as sometimes quarrels, raps, murders, and the like, have been occasioned by them, as among others, Herodias dancing daughters cunning herein, cost Saint John Baptists head, when especially consorted with drunkenness, as too often may be observed, what good effects to be expected, since as Saint Augustine noteth, Serm. 231. de vitanda ebrietate, as by too much rain, the earth is dissolved into dirt, and made unfit for tillage, so by excessive drunkenness, our bodies are made altogether unfit for the spiritual tillage, and can bring forth no fruits of holiness, but rather like bogs and marshes, are fit to breed nothing but serpents, frogs and vermin, all manner of abominable sins, and loathsome wickedness, and this a prime companion of dancing, or at least dancing an usual dependant on wine and belly cheer. 28. Is no dancing then to be allowed? Surely as before was showed, it ought to be with great caution, or sparingly, and singular moderation, for fear of inconvenience thence arising, and so proving but an incentive to lust and folly. 29. What in the next degrees? All kind of incontinency from the heart as it were budding forth by any outward shows of words, habit, attire or gesture, forwarded and expressed, and by such midwives brought to the full birth, and produced into act in all the species, and kinds thereof. 30. Which are the kinds? As were before remembered, or according to the Schoolmen and summists of these six sorts, viz. 1. Fornication among the unmarried or single. 2. Adultery, where one, or both married. 3. Incest, with any of affinity, or consanguinity, within the degrees forbidden. 4. Deflowering of virgins called Stuprum. 5. Rape, or ravishing, which is against the will, and with violence. 6. Unnatural lust. 1. Inordinate of sexes, sodomy. 2. With beasts, beastiallity. 3. With spirits, Incubi, Succubuses, and to which may be referred all other nocturnal and selfe-pollutions, arising especially of riot, intemperance and excess. 31. But are not Stuprum and Rape also fornication? They are, but in a higher or worse degree, according to the quality of the person wronged, as a virgin, or else, and so diversity of punishment or satisfaction by divers laws appointed, or with violence, and so rape punishable with death, both by God's Law and others, to avoid more dangerous consequences. 32. What of fornication? As next to adultery in foulness before God, and lightly who falleth to the one, maketh small conscience of the other, and the whore compared to a dog before God, when neither the hire of a whore, nor price of a dog might be brought or offered in the Temple, Deut. 23. 18. and many ways, the odiousness thereof appearing. 33. How is the detestableness thereof shown? 1. Because of the indignity hereof offered to Christ in it, whose members the Christian hereby made the members of a harlot, 1 Cor. 6. 15. 2. The wronging of the good Spirit of God, dispossessed of his House, and Temple, the body and soul of a Christian, 1 Cor. 6. 19 the holy Spirit expelled, and lust brought in. 3. The greatest wrong that can be to the body and soul, and others also, as every sin else without the body, this is the body fight against the soul, and cutting it off from God, divorcing it from Christ, and from God's Spirit, dissolving the Covenant of God, and Idolatry compared with it, or unto it. 33. What say you then of Adultery? As a most heinous sin before God, and men, and odious to all, most severely appointed to be punished by death, so both the adulterer, with the married wife, or betrothed maid, with the adulteress, both to die, Deut. 22. 22. 34. How is it adultery accounted with the maid? Because she is betrothed, and thence forth reputed wife, and that full adultery, which is so farther distinguished to be either I. Adultery single, where one party only is married, and that 1. Properly so called, if the woman be married or betrothed, for so it is fully adultery, and he an adulterer, and she an adulteress. 2. Improperly, if the man only be married, so called improperly adultery, since she but a concubine. II. Adultery double, when by married man, with woman married or betrothed. 35. How compared with fornication? Far greater for that in simple fornication, seen by the Law of God the truest estimation of things, 1. It was punished with pecuniary mulct, as the dowry of virgins, but adultery with death. 2. Notwithstanding the fact so permitted that the persons might marry, and were so commanded if the virgin's father did consent, but adulterous persons sentenced to suffer death, and since forbidden ever to marry together for divers reasons, and respects, 1. Both to themselves so polluted. 2. Others, whose lives might be endangered by such permission. That by such evil examples, others might be drawn on to mischief. 3. It was offence only, or chiefly to themselves, though both in body and soul & against God, and the congregation, but adultery also against others in the highest degree, and so most severely taken notice of, and punished, as shall be showed, and thereby the heinousness thereof more evidently appearing. 36. How so heinous a sin, that so severely punished? 1. As a breach of a most sacred covenant made before God, yea and with God accounted; so the lewd woman said to forget the covenant of her God, Prov. 2. 17. 2. The greatest disgrace to a family that may be, when the mother a where, the children bastards, and a family instead of a chaste household, and Church of God made a brothel house, or stews, loathsome to God, and all good men. 3. An intolerable wrong to the husband so abused, in that he nourisheth, bringeth up, and provideth for the bastardly brood of lewd knaves, as for his own, hereby robbed of his estate, and so adultery joined with theft, and much greater in many respects. 37. How is it greater or worse than theft? As the abused husband, 1. Is prevented and defrauded of his greatest worldly comfort, the love of his wife, and her fidelity. 2. Defrauded and wronged in his greatest worldly treasure, the bastards suggested in stead of gennine, and true begotten children. 3. Is continually robbed and wronged in his estate, as every bit of bread, the adultress or her brats do eat a continual theft, and she since she so cut herself from him, and her bastardly issue continual thiefs. 4. Sometimes, as continually, so wholly robbed of his estate, and his inheritance transferred to the bastardly breed of some lewd varlet, and harlot. 5. And lastly with him sometimes, others rob; as the inheritance, and estate, that aught to descend to them, thus carried to others that worst and least deserve any good; and hence the severity of divers laws both divine and humane, that show the odiousness and deterstation of it among all Nations by the punishments, 39 What punishments? By the Law, 1. Of God, death, as aforesaid, Deut. 22. 22. 2. Solon, lawful instantly to kill those taken in adultery. 3. Certain Indians adjudging the adultress to cut the adulterer's throat, and some kinsman of hers. 4. Nebuchadnezar broiling them on a gridiron. 5. Zaleucus among the Locrians, to have their eyes put out. 6. Egyptians the adulterous nose cut off, and the adulterer to have a thousand stripes 7. Turks though allowing many wives, yet adultery punished with death usually. 40. How many instances of the execution of such laws? If there were not yet the laws and sentence of them, and the law makers sufficiently show the foulness of the evil, but both execution of them according to the letter, are abundantly showed in stories, and even beyond the letter of them, approved of by Magistrates, and such as had the power of interpretation, and execution of them, and some others. 41. How show you that? 1. Zaleucus, whose own son and heir of his kingdom, taken in adultery, and the subjects praying release of the punishment, the father caused one of his sons eyes, and one of his own to be put out in execution of the Law. 2. In Alexander, approving the act of the noble Theban Lady, Timoclea that slew her adulterous ravisher. 3. In the Romans, that punished the adultetry, and ravishing of the Lady Paulina with destruction of the Priests and Temple of Isis, by whose means it was done. 5. In the famous strumpet, and adulterous Messalina, lastly executed by the good Emperor Claudius' command. 6. In the law Julia executed long time duly, and adulterers, both of noble blood, and else, without difference put to death, as testified by all Writers, and Tacitus with them. 7. In the Emperor first Valentinians time, many noble women of great parentage, for adulery put to death, as testifieth Ammianus Marcellinus. 8. In Andrea's King of Hungaria, whose Queen having betrayed a noble Lady, wife of Baudebam to her brother's rape, and being slain by him, who with his bloody sword, carring her heart to the King, had his act approved and retained his honour. 8. In Philip the fair, King of France, that spared not his own daughter's adultresses, or their Paramours. 9 In Laws the eleventh, that never made show of anger, or offence for his sister's death, slain by her husband Seneschal of Normandy with her adulterer in bed together. 10. In Gonzaga Duke of Ferrara, that caused his treacherous and adulterous Captain, first to marry the party wronged, (and whose husband he had slain to marry her) and then hanged him. 11. In the rape of Lucretia, where for Tarqvinius adultery, the Kings and their race banished, and whole form of government changed, and many like stories, or as pregnant of the odiousness of adultery, and punishments attending, inflicted both by the hand of God and men. 42. Recite some of them? 1. Such as King Osbrights adultery, & rape of the Lord Brewer's wife, the bringing in of the Danes in revenge of it, and subversion of his estate and kingdom, with many others, and the ruin of all England. 2. Such as Paris & Helen's adultery, the ruin of Troy, and firebrand of almost all Asia and Greece. 3. Such as Valentinians the third, his adultery with Petronius Maximus wife, that cost his life, besides the sacking of Rome, and destruction of the Roman Empire, with the death of many thousands, bringing in Gensericus King of the Vandals, and all miseries that follow war and desolation. 4. Such as David's adultery, punished with many plagues and crosses in himself, and his Kingdom, and with lewd children. 5. Such as the Benjamites adultery, with the Levites wife, or concubine, the rooting out of that tribe, and fearful dissolution, Judg. 20. 7. Such as the Israelites adultery with the Midianitish women, causing the plague, wherein 24000. slain, and the Mideanites, and their whorish wives and women utter destruction by God's command, all of them, saving the unpolluted virvins. 42. In this sufficiently declared the odiousness of this soul and crying sin? If it be not, you have it at least charactered fully in the book of God, and writings of other holy men that describe it in the proper colours, with the punishment & vengeance due, and belonging, 1. As whoremongers, and adulterers, God will judge, Heb. 13. 4. 2 Such shall not inherit the Kingdom of God, 1 Cor. 6. 9 3. Adultery is a fire that devoureth to destruction, Job 31. 12. 4. Saint Basil saith, adultery is the hook of the devil, whereby he draweth us to destruction. 5. Gregory, it is a furnace, whose mouth gluttony, flame pride, sparkles filthy words, smoke infamy, ashes poverty and shame. It is noted of it, it woundeth body and soul, goods, and good name, posterity, and all that belong to us, to death. 43. How is it to be showed? As it woundeth a man, or he woundeth himself, 1. In his body, as well as soul by it, and fornication polluted, 1 Cor. 6. 13. 2. In his soul polluted, and dishonoured, Prov. 6 31. 3. In his wife wronged, despised, Mal. 2. 14. 4. In his children impoverished, punished, or bastardized, threatened, and seen in David, and his posterity, 1 Sam. 12. 10. and Prov. 6. 25. 5. In his goods and estate commonly wasted, Job 31. 12. 6. In understanding and judgement, Prov. 6. 32. 7. Name, and to his dishonour, Prov. 6. 33. and so it woundeth every way, even to death, that it is true of this in an eminent degree, lust having conceived, bringeth forth sin, and sin perfected, bringeth forth death. 44. But what say you then of chastity in the other side? As much by all to be honoured and admired, and no less seen blessed by God, then by all commended. 45. How show you this? In that it is remembered, as of humility to be the root, continence the girdle, temperance the nurse, so chastity the crown of all virtues; and all Saints and souls of the just that shall be taken up to Zion, and the new Jerusalem in the emblem of this, as with the title of Virgins, and crown of chastity, in token of their holy desires, as redeemed from men, the corruptions and pollutions of the world, are so only said worthy to accompany, and follow the Lamb; and the blessing of Joseph that mirror of chastity on earth, do abundantly testify. 46. How in Joseph? In that, for his sake the Lord knowing, and thereby testifying his innocency, many received blessings, 1. As his Master's house, that prospered in all that was under his hand. 2. As the keeper of the prison, that committed all to his charge, seeing it so to prosper. 3. As Pharaoh and his whole house, and servants that so honoured him. 4. As the whole land of Egypt preserved by him, and his wisdom God blessing him. 5. As his father also, and whole family preserved from fury of the famine, and destruction by his hand, and God working by him. 6. And so good to the whole Church of God then comprised in them, being faithful Abraham's family. 47. How then was Polygamy being but a kinds of pollution, allowed to the Jews? 1. As a peculiar privilege of that people only then in expectation of the Messias, and blessing of many children. 2. As a dispensation of the Law, and for the hardness of their hearts more truly alleged. 3. As a connivency to the hardness of their hearts, rather than full allowance, by such toleration, or making it lawful; and yet where many wives allowed, the same law for adultery in full force, and with death to be punished. 48. What can be said then more in detestation and of the heinousness of those crying sins? There needs no more for full manifestation thereof, unless we say with S. Gregory, lib. 31. Mor. or Tho. secunda, secundae q. 153. art. 5. that the sequel, or eight infernal daughters that follow them, may seem to make them show more detestable, which are reckoned to be 1. Blindness of mind. 2. precipitancy. 3. Inconsideration. 4. Inconstancy. 5. Self-love. 6. Love of this world. 7. Fear of the future. 8. And hate of God. Which though the offspring of all, or many other sins, more often, & especially from this spring, for as saith Navarre sum. do Luxuria, cap. 23. sect. 113. Hoc vitium inclinando mentem, ad delectationem venerorun, quae est omnium vehementissima, occupat partem animae inferiorem, in appetendo & procurandoilla, & rursus rapit ad idem superiorem sibi valde cognatam, quasi vim inferendo, ut non permittat illi, circa ult. ad alium debet finem intendere nec media ad ille illum deligere, at impellet ad se, mundumque hunc, minis amandum, futurumque horrendum, tandemque ad deum ultorem, odio habendum, quo fit, ut eo longius ab hoc vitio excaecante, abesse debeam contemplationi addicti, literis dediti gubernatores, deuces, & judices, quo Lucidiori prudentiâ sapientia, consilio circumspectione & constantia indigent, tam ad prefigendas sins, & scopos, quem ad diligendum media, quibus eos assequantur. 49. What is the best course to be taken to avoid so horrible a sin? Surely, even 1. To avoid even the first motions or occasions, and so less endangered to fall into the enormousnesse thereof. 2. To make conscience of the least sins, so more easily to avoid more crying sins, a good course in all sins, and all degrees of them. 3. To avoid the causes of sin, especially, and apply all lawful remedies. 50. Which are they in this sin? Remembered before under the names of occasions or means of falling, opposite to the means of preserving chastity, and may be thus marshaled, as the causes of this sin, with their remedies in this order, As 1. Natural corruption. 2. Excess and riot. 3. Idleness and ease. 4. Soft apparel and delicacy. 5. Unstaidnesse of mind. 6. Wand'ring senses. 7. Evil occasions of all sorts, and especially evil company. To which may and aught to be opposed as remedies, 1. Prayer. 2. Abstinency. 3. Honest labours. 4. Temperance. 5. Sobriety and modesty. 6. Restraint of senses. 7. Shunning of occasions, and especially evil company. 51. Explain it further? Natural corruption, that bringeth forth sin, and that death, Ja. 1. 15. continually abideth and buddeth forth in us, which is to be restrained by grace, sought for, and obtained by prayer, Ja. 1. 5. Secondly, excess and riot is the shop of lust, against which, abstinency is to be opposed; for else as Gregory Nazian. saith, who pampereth his belly, and would overcome the spirit of fornication, is like him that would quench a flame with oil, and so Prov. 23. 33. Thirdly, idleness is the opportunity that Satan and lust desireth to enter by: opposite to which, honest labour in a calling that cutteth the throat of that fiend, otia si tollas periere, etc. Fourthly, soft apparel, minstralsey, and delicacy, are the bellows that blow the fire, and nurse of idleness and lust, as temperance of chastity, and all virtues. Fifthly, unstaid, and wand'ring thoughts, usher in looseness, and wantonness, that sobriety, modesty, and staidness of mind seek to expel. Sixtly, eyes wand'ring, and ears open to evil whisper of lust and Satan, are the windows to let in sin, that such fit restraint of the senses should avoid; and lastly, shunning evil company, is to avoid many especial, and pregnant occasions, or causes of much evil. 52 What say you then of marriage? A remedy also, and so appointed, that they that have not the gift of continency, may marry, and so keep themselves undefiled members of Christ's body, and which ought to be done in the Lord, and with an especial care of divers circumstances and things therein. 53. What special care to be had then in marriage? Principally to observe as near as can be, and have respect unto, I. The equality of the parties in 1. Religion, 2 Cor. 6. 14. and 1 Cor. 7. 39 2. Age. 3. Parentage. 4. Condition, and the like things. II. The ends for which marriage ordained, 1. Avoiding incontinency. 2. Mutual help, comfort, and society, spiritual, temporal. 3. Increase of a faithful and blessed seed in the Church. III. The nearness of degrees or impediments, by law prohibited to shun them. IV. The consent of Parents, Deut 7. 3. 1 Cor. 7. 38. Parties themselves, and their mutual love, and affection, as Gen. 24. 27, etc. Opposite to which, as in general to marriage, the forbidding or ungodly restraint thereof, unlawful divorces and marriages, so in particular, the neglect of these cautions in the contracting of marriage itself, which is intended to be a furtherance to godliness, honesty and chastity; but in the neglect, may prove but a gap to incontinency, and evil of all sorts, as well as adultery or fornication. 54. What to be said of incest? As a detestable offence, and the heinousness gathered by the punishment death, Levit. 20. 10. and the odiousness since forbidden; also seen in the dishonour of blood, and holy societies, as well as the breach of God's Commandments, and so the Apostle reproveth it as a sin scarce heard of among the Gentiles to take the father's wife, 1 Cor. 5. 1. 55. What of sodomy, and the like? As a most abominable, unnatural, monstrous, and bestial offences, even if possible not to be named among Christians, and if perpetrate, though death appointed, no punishment grievous enough for the sin, and so Sodom and Gomorah, as well as some other places recorded in Histories, have been and remain spectacles of the divine vengeance. 56. What is then here in general commanded? The avoiding of all uncleanness in body or soul, and our best labour and study for the preservation of chastity, and procuring thereof, both in ourselves and others. 57 What followeth? The eight Commandment concerning the preservation of our neighbour's goods and not diminishing the same by stealth or robbery. SECT. 10. The eight Commandment. The order and analysis of the eight Commandment, showing the parts and duties, as well as opposite offences therein intimated, or expressed, whether in respect of our own goods not well and lawfully gotten, or others unjustly sought or detained where first of theft and robbery, felony, Piracy, and other rapines of wars, and else also by the poors, and of necessity, thought thereby in guilt extended, yet for for public peace and tranquillity sake severely punished: other sorts of robbers and thiefs, with divers degree and distinctions of them in respect of the persons themselves, the manner or matter of their theft, so of incendiaries oppression, and the great and rich men's theft and robberies, by subverting justice, and grinding the face of the poor, so by usurers and engrossers, covetous landlords, and Brokers, Extortioners, and such like vermin, the ruin of the poor, and bane of the Common wealth. Such theft also practised in buying and selling, or bartering and trading, by the buyers and his cunning or subtlety, as likewise by the seller, and his divers deoeits; so in borrowing and lending, alenations, and other bargains, persons, and promises of trust, guardians, and the contracts of hire and recompenee, where is to be considered The difference of lawful and honest, and other unlawful trades and negotiations, so many kinds of theft, and so sacrileges a theft from God, and stealing or cunning purloining of things dedicate to sacred uses. Other sorts of theft by prodigality, covetousness, unmercifulness, all injustice: the contrary whereof is thence inferred, hereby to be commanded a● restitution, mercy, charity, justice, and equity, with true and fair dealing in all matters, especially buying and selling, trading and merchandizing, or other lawful trades and callings, whereof the due use of our goods, and of parsimony, frugality, libarality, and the works of charity. The sum of all. 1. Which the eight Commandment? Thou shalt not steal. 2. What is the order of it? Next to the wrong of the neighbour in his life, and person, or second self, wife and posterity in this third place, all wrong in his estate and goods, or outward fortunes forbidden. 3. What manner of Commandment? A negative, inferring his opposite affirmative, viz. not to steal, or any way injure, or impair his estate, but rather labour, and seek to preserve the same, and if need require, even to afford him part of our own. 4. What the negative part? Forbidding all wrong about goods, as in regard of I. Our neighbour, to 1. Steal, cousin, or defraud him of his goods. 2. Injure, wrong or hurt his estate. 3. Impair or hinder, or not help him herein. 4. Be accessary to others wrong of him. 5. Detaining our own goods from doing him good if necessity require. II. Of ourselves in the 1. Getting of our goods unlawfully. 2. Keeping or detaining them unjustly. 3. Being accessary to any injustice of others for their or our benefit. 4. Unlawfully using our goods to our own, or others detriment or mischief. 5. Prodigal expending them to the hurt of posterity. 5. What the affirmative part? Commanding the doing all right in goods and worldly estate as in regard of our neighbour, to 1. Wish well to his estate, and any way preserve or tender it. 2. Restore any defrauded goods. 3. Recompense any injury. 4. Detect and wrong against it. 5. Impart even our own to him in necessity. In regard of ourselves, to 1. Get our goods lawfully. 2. Keep and retain them justly. 3. Preserve them by honest industry. 4. Use them lawfully, to our own good, others benefit. 5. Dispend them frugally, not vainly. 6 How are the opposite parts seen or opposed? Evidently, As the unjust actions of stealth, cozenage, fraud, injury, impairing, or hurting our neighbour's estate, or consenting to the same, are opposite to the restoring, preserving, and fairly helping, tendering or benefiting thereof. As the unlawful, and unjust getting, keeping, using, hording, or spending our own goods, is opposite to the just and honest getting, keeping, using, laying out, and disposing of the same. 7. How is unjust getting our own goods, accounted theft? As it cannot be but with injury and wrong to others, which is the sum of theft. 8. What are the principal and most noted things here forbidden? 1. All stealing, and violently taking away anything openly, secretly. 2. All oppression and tyranny in the mighty. 3. All deceit, and cozenage in buying, selling, and bargaining. 4. All unlawful trades, or ways in getting or seeking gain. 5. All prodigality, whereby men rob themselves and posterity. 6. All covetousness, whereby many are wronged. 7. All unmercifulness whereby the poor are robbed of their deuce in charity, of which parts the four foremost concern, the unlawful getting of our own goods, or stealing our neighbours, the three last, the unjust use of our own. 9 What understand you by stealing? In general, all offences against this Commandment; in particular, that act of purloining, whether secretly so called theft, or more openly, or with force, called robbery, which names yet are used often promiscuously, and also all cozenage, wrong and deceit called theft, as well as oppression, force and tyranny robbery. 10. What the plainest meaning of theft or robbery? The direct and plainest breach of this Commandment in all unjust taking any thing by thiefs and robbers, whether by Sea, as Pirates and piracy. By Land, as felonies, and felony, breaking houses, burglary, robbing on the high way. And to which may be referred all accessary to the same, by consent, counsel, provocations, help and assistance. And also receivers of thiefs, things stolen, and harbourers of them, partakers in the booty, of whom it is said, if no receivers, there would be no thiefs or robbers. 11. What is to be said of wars and such rapines? If the war be not just, but of malice, unsatiable desire of reign and revenge, rather than defence of right, it is but open robbery with a strong hand; as the arch Pirate Diomedes told great Alexander, his disturbance of the world was but robbery, though said he, I doing the like, with small force am called a thief, but thou with greater art saluted Emperor. 12. What to be thought of poor that steale for necessity? Though it extenuate, it doth not extinguish the sin, it may be less than covetous and cruel oppression that goeth unpunished while they die for it, though less offenders, yet neither ought they to do it, but rather die with Lazarus at cruel Dives gate, or feet, and go to heaven, then by the sin venture going to hell. 13. Why are they then so severely punished? For the common peace sake, when if such were suffered, or milder dealt with (since this scarce serves to repress them) scarce any should possess life or goods without continual fear and danger, though as God's Law only commanded double, or four or five fold restitution, it might be wished some other course could be taken by digging at Ours, plantation of Colonies, or the like, in those of whom any hope of amendment, rather than loss of life, for so small matters as often happeneth. 14. Who are usually the offenders herein? The idle that had rather be hanged then work, and so prone to pilfering and stealing to maintain their idleness. The dissolute that will rob to maintain their riot, though they oftentimes pay for it so dear, and come to so shameful ends, which to prevent, honest employments and constraint to work, and restraint of lewd riotous places, are to be urged and followed by the Magistrate, or in neglect he is accessary to their evil. 15. Is not restitution satisfaction for this offence? No, it is a step only towards it; for Non remittitur peccatum misi restituitur oblatum, if possible to be performed; but the sin yet further remaineth to be expiate between God and the conscience, for the stain of the soul, as the other do, for restitution of the wrong, and to the like restitution also are bound all other robbers, and oppressors whatsoever. 16. What other sorts of robbers? All such as by despoiling others of their goods, intent either I. The neighbour's harm only, as Incendiaries, firing houses, etc. Venefici, who spoil the goods by poison, witchcraft, charms, etc. II. Or their own profit also, as 1. Great thiefs by oppression and pretence of usurpation, and war, extortion and crafty contract. 2 Less thiefs, by pilfering, pillage, and other meaner rapine and stealth. 17. What other distinction of them? Either in regard of I. The persons that steal, as domestical, by wife, children, servants, family, idle and careless, negligent, and wasteful. external, all others. II. The manner by fraud, and more secretly done, properly called theft: force and more openly robbery, and yet both either more manifest seen, as taken with the manner in the act with the thing stolen; confested or not to be denied, less manifest. III. The matter, as of first persons, 1. Sold as Joseph. 2. Stolen, as beggars steal young children. 3. Married without consent of Parents, or governor's, as maids or young heirs. 4. Prodition by treachery. 5. Suppositions, and stealth by changelings, bastards. Secondly, things, either I. Civil and public; so Peculatus robbing the Commonwealth. II. Sacred, so sacrilege, whether in first gifts and vows not performed. Secondly, tenths, or tithes, and Church deuce detained. Thirdly, Church livings, 1. mangled by corrupt Patrons. 2. Alienated by improper impropriations. 3. Devoured by Court Harpies, or Country Cormorants. III. Common, first , land, landmarks, inheritances. Secondly, movable, living fowls, fishes, plants, with fruits, beasts, etc. without life, money by thiefs or cutpurse's, stuff and apparel; writings embezzled depraved. 18. What say you of Incendiaries, Witches, etc. That being the instruments of the devil, of abominable malice and mischief, so death their deserved due, by Laws divine and humane, as who doth it of mere malice, and so much worse than the poor thief that robbeth for need, and equal to, if not beyond the covetous thief that robbeth or oppresseth for gain. 19 What say you of oppression? A far stretching and mighty sin, or a sin of the mighty that need not steal, and so a pestilent and malicious sin, as well as a foul and crying offence, and monster with many heads. 20. How say you so? As it is a sin of the great ones, and such as should be heads, or guides and governor's of the people, and so according to their several places branched into many heads, and so this many headed monster seen, 1. In Kings and Princes, that tyrannically exact upon their poor subjects, as Rehoboam, 1. King. 12. 2. In Officers of the Kings and Princes; that extort more than their Lords will, due or command, to enrich themselves, and so usually infamous. 3. In Nobles and great persons that abuse their power that should protect others to the wrong of the poor, and meaner persons. 4. In rich men, that taking advantage of the time, and necessity of such as want, do grind the faces of the poor by unjust power. 5. In Judges, and Ministers of justice, whose hands open to receive bribes, pervert judgement and justice, to the wrong of the poor, of whom Isaiah 1. 23. The Princes are rebellious and companions of thiefs. 6. In unconscionable Lawyers, and pilling Officers that should be advocates of justice, but common adversaries of God and men, Esay 1. 24. and the like oppression of the poor also, and Commonwealth to be seen in the other persons oftentimes of meaner rank and quality. 21. In what sort? The wrong and oppression of such men, as 1. Hoord up corn to make a searcity, and raise the prices, and so pinch the weretched, and grind the faces of the poor. 2. Engross commodities, and forestall markets for their own private gain to the wrong of others, and undoing of the poor. 3. Take pledges of the poor, which they cannot spare or not duly restore them, Exod. 22. and Deut. 24. 6. 4. Take advantage of the pledge, and forfeiture of mortgage though to the undoing of the poor brother. 5. Deny or diminish the labourer's hire, a crying sin to the ears of the Lord in the anguish of his soul, Deut. 24. 14. James 5. 4. 6. Borrowing, and pay not again, or feigning themselves bankerupts, to cheat others, and enrich themselves; often so rob the poor, live by deceit, and others goods, and to these oppressors may be also referred, Usurers, Extortioners, Brokers, and other biting Cormorants, and griping Landlords. 22. How is this to be seen? In the wrong and oppression of the needy and poor brother, 1. By selling corn, or other things upon trust to him that hath not ready money in his need, at a price without reason, which is a biting usury, and most pinching the poor. 2. By letting the land at higher racked rents then the poor tenant with sweat of his brows can well live on; a kind of biting usury, which whiles the usurer objecteth to the landlord, as the landlord to him his usury, each convincing, and condemning other, both should amend their extortions. 3. By letting money to hire (generally condemned) at least at higher rates than Law permits, or even to the beggering of the borrower, vile usury and extortion. 4. By taking money in excessive measure for brocage, and for procuring money, and more for the continuing, and like unlawful conditions, as foulest usury, and perhaps higher rates, and other cozening circumventions to devour the borrower, as accessary to usury, and a biting oppression. 5. By laying out money, and feeding the unthrift with money, of set purpose to circumvent him, and gain his estate, by eating usury and extortion. 6. Having wronged the neighbour in any measure, and having notice, refusing to restore the loss, or recompense the wrong, whether wittingly or unwillingly done, which is also oppression; and to which may be referred 7. Unjust going to law to vex and disquiet the neighbour without cause, and rob him of his peace as well as right, or drive him to go to law if he will have his right, both which are of one stamp, and most unjust dealing and oppression. 23. What is deceit or fraud in buying or selling? Plain stealing, or cozenage, and though secret, yet direct theft, and unjust acquiring of goods, or defrauding our neighbour of his, as well by such deceits which may be in buying or selling, or the like contracts, as by strong hand of open oppression, or plain robbery. 34. How is it found or practised? In the ordinary buying or selling, usually in the seller, 1. By false weights and measures, an abomination to the Lord, Deut. 25. 14. 2. By mixture of base things with better, and sophisticating wares to deceive the buyer. 3. By stretching the things sold by measure, and making things sold by weight heavier, though to their spoil and corruption. 4. By setting a fair gloss upon things to make them show better than they be, and by false lights and such sleights to cousin the buyer. 5. By extolling things beyond the truth, by lying speeches, not fitting honest men, so lying and stealing going together. 6. By lying in the prices, and dissembling even with oaths, gross and foul dissimulation. 6. By combining by factions to enhance prices, and make things dearer by engrossing commodities, or other cozening devises fetched from hell, or the father of lies for a poor and base gain, but dear loss to themselves, when offering to deceive others, they deceive themselves, and their own souls of eternal life. 25. What other fraud in buying and selling? In the buyer, also in the buying, in I. Buying of him that hath no right to sell, as stolen goods. II. Words, unworthily despising or dispraising the ware, Prov. 20. 14. offering much less than he knoweth it worth. III. Price, taking advantage of the sellers need, or paying less or bad money. IV. Offering to buy what may be fold, that 1. Cannot, as first graces of God, simony, Acts 8. 18. Secondly, Remission of sins, etc. Thirdly, Holy orders, etc. 2. Ought not to be sold, as first presentations to benefices, called also simony. Secondly, injustice, at the corrupted Judges hand. Thirdly, false testimony, to perverting justice, which are apparent theft, and the sellers or officers to sell those things thiefs, as well as they that sell stolen goods, or which are not their own. 26. What other deceit, or fraud in contracts? As well as in buying and selling commodities, or trading by wholesale, or retale, deceit may be. 1. In borrowing or lending money, or other things. 2. In alienation for a time, ever, of goods or lands. 3. In promises, and trust in depositaries, seoffes intrust, executors, guardians, and other overseers. 4. In hire for labour, or like recompense, wherein fraud and cozenage is but a kind of theft, in not performance of the things covenanted, or in right due, and demanded, wherein are to be respected and required, 1. In words, truth. 2. Promises, faithfulness. 3. In deeds, justice. Else men first deal deceitfully, whose highest degree cozenage. 2. Use lying, unfaithfulness, injustice. 27. How for borrowing and lending? First, for the borrower, to 1. Restore first the principal, if money at the day entire with thanks or recompense, else in bankrupts theft, in others it is wrong. Secondly, thing borrowed safe, and not impaired, else recompensed, or wrong done. 2. Save the surety harmless, or a deceit. Secondly, for the surety to give his word for thrifty and honest persons, else if for unthrifty and dishonest, accessary to their ill. Thirdly, for the lender to respect the borrower his good, more than his own, else if for his own profit, or unjust or unconscionable gain, usury or extortion, and so theft, if not oppression, which rather robbery. 28. How for alienation for a time, or for ever? Required in the seller that it be in our power, and on a just ground, and performed duly, or a theft and cozenage; and for the buyer, that he give a valuable and honest consideration, and use no kind of circumvention of him that selleth, nor wish his detriment, or it is fraud, and robbery, palliate only with the name of bargain. 29. What in other promises or persons of trust required? 1. In depositaries to keep safe or restore and make good the things committed to their trust, or it is fraud and theft. 2. In seoffes in trust, executors and overseers, faithful to discharge that trust in them reposed, or they commit theft, or accessary to it. 3. Guardians to provide for the orphans and pupils good, not to make a prey of them; or their estates, which if they do, they show themselves wolves, and thiefs, rather than guardians that should be in stead of parents to their pupils, and so generally in all promises, contracts and undertake to perform them, or it is a fraud, and as diminution of a due, a theft. 30. How of contracts of hire and recompense? For the hirer to give an equal hire, stipend, or recompense, and not delay especially the poor man's wages, or it is a miserable and wretched theft. For the hired require an honest and reasonable reward, deal faithfully, diligently, or it is extortion with fraud and theft; and to this referred fees and deuce of Lawyers, Physicians, Chirurgeon, Schoolmasters, Tradesmen, and Artisans that set price upon their labours, and industry, wherein required conscionableness, diligence, and fidelity, or it bordereth on fraud and robbery. 31. What say you then of unlawful trades, or gain, or which you call so? As all public offices in Church and Commonwealth, and other private callings, As of husbandry, and all other arts to the same belonging, exercised in the Country, as else in the Cities chiefly the others. As of all arts and sciences generally, both liberal of the higher sort, the faculties of Divinity, Law, and Physic. Of the lower sort, and preparitives or servants to those former, called the seven liberal sciences More illiberal and mechanical of making divers useful things, whereof even whole Towns do oftentimes consist. Of buying and selling and retailing of them, and most things else, whereof the rest of the trades in Cities and Sea-townes are seen most to consist, whence navigation also, and consequently merchandise are accounted lawful, and honest trades and callings; so opposite to these lawful callings, are I. Either no calling; as first common beggars, or rogues, secondly superfluous gentlemen that having nothing to maintain them, refuse to work, or live in any calling. II. Bad callings, as who maintain themselves by first unlawful professions, harlots, bawds, witches, jugglers, etc. Secondly, gaming, as gamesters, keeping of gaming houses, ribaldry, and lewd exercises, with drunkenness, etc. as unlawful gains a sin and theft before God, and man. 32. How is their unlawfulness shown? In that they are either 1. Simply and absolutely evil and wicked, as the stews, bawds and whoring, thiefs, and such lewdness, witchcraft, etc. 2. Or foully abused, as judiciary Astrology, Palmistry, next door to witchcraft, and fortune telling, juggling, and common lotterers, which is a kind of cozenage, and the devil therein sought to, rather than God's providence only. 3. Unprofitable to Church and Commonwealth, and serving only to pride and vanity, as making painting for women's faces, monstrous attires, uncivil and immodest apparel, and the like blasons of sin, as also these superfluous gentlemen beggars, rogues, and vagabonds, the spawn of idleness, bane of virtue and goodness, to which unlawful trades may be added sacrilege. 33. What is sacrilege? A robbing of God, Mal. 3. 8. or the ungodly and perfiduous taking away of things dedicate to God, and his service for the maintenance thereof, and converting them to other private uses, so profaning them, whereby God's Kingdom and honour so much as in them lies, is pulled down, and the kingdom and power of Satan advanced, tending to the overthrow of all virtue and godliness, and ruin of Church and Commonwealth. 34. How is it then tolerated? By the subtlety of Satan, and his wicked instruments that dare even to oppose, and dispute with God in this kind about the authority and lawfulness of his acts, and the establishing thereof from all antiquity, compared with their wretch d doings contrary to the same in disparagement of his sacred truth, and ordinances, whom whiles God suffereth in this their malice it must needs be to their greater damnation, this being so heinous and crying a sin, and so the opposition and defiance of the Majesty of God, the pulling down of his honour and Kingdom, blood and destruction of souls for want of his honour duly promoted, by this means defaced, and they so deprived of better instruction. 35. What are the branches of this sin? The talling away of any things consecrated to God, and especially the diminution of tithes, and imbezling Church Patrimony, by taking away all, or the greatest part, where there might be sufficient to maintain good and ablemen for God's service, and meat in God's house, Mal. 3. 9 now searce the scraps left, to the starving of the Minister, that must so needs be some silly unsufficient person to discharge so great an office as to stand between God and the people, and so consequently the souls starved and perlshing for want of spiritual food and direction. 36. What other sorts before remembered? Prodigality, covetousness and unmercifulness, most seen in the unlawful and undue use of our own estate, robbing ourselves and others of those parts there of, which do of due and right to them appertain. 37. How is prodigality a theft? As by profuse, riotous and vain expense, we spend not only our own, but even more than our own, and so rob our posterity, and bring wife and children, heirs and family to beggary, and so rob himself, and his of all necessary sustenance and rellese, exposed to cold, famine, and poverty, his unthrifty theft and prodigality, hereby proving worse than an infidel 1 Tim. 5. 8. 37. How is covetousness theft? As a theft of heart, and divers ways robbing God and men of their deuce, and so I. The covetous heart seen to God, and desiring the neighbour's goods and estate. II. The covetous hand oppressing, and cozening his brother and neighbour. III. Covetous desires set upon the world, leaving God and godliness, so the covetous man's 1. Mind and soul serveth mammon and robbeth God of his service, ye cannot serve God and mammon, Matth. 6. 24. 2. Soul adoreth the wedge, or purse of gold, so jolatry. 3. Eye robbeth himself, and others of necessary things, and so he not only robbeth God, his neighbour and brother, but his own soul also of necessary things for this life, and finally of eternal happiness, so well esteemed a great theft and root of all evil, since who thus loveth the world, the love of God is not in him, 1 John 2. 15. 38. How unmercifulness theft? As a branch of covetousness, extending itself, in not extending charity to the poor, so robbing them of their deuce in charity, and Christ in them, Matth. 25. as Christ himself acknowledgeth, and miserable the theft, from God and the Church, the poor and Christ in the benummedneffe of soul, dealing falsely with God the giver of all goodness, and Christ's poor members; and for this Dives in hell, whom we read not to have robbed others, but only not to have given to poor Lazarus, and therefore frying in hell flames when Lazarus was comforted, whom he rob of his due in charity, and consequently of life, by not relief, and thus a wretched thief, and which may be gathered, who are so hard hearted to the poor, will not stick if occasion be offered to rob God, and others also, in another, or any other sort, and thus unmercifulness theft. 39 What is on the contrary here commanded? Partly intimated already, and else easily to be gathered from the premises, the duties opposite to the said forbidden vices, or the extirpation of the vices aforesaid, and so the 1. Restitution of things unjustly taken, or recompense of wrong. 2. Justice, and equity in the mighty. 3. Fair dealing in buying, selling and contracts. 4. Lawful trades, and means of getting goods and preserving the same. 5. Due use of our goods, with persimony and frugality. 6. Liberality and bounty, where honest occasions require. 7. Mercy and charity where need and necessity, and so a general justice or disposition to this honesty, equity and humanity. 40. How restitution to be made? Of all other men's goods, either unlawfully gotten, or that may not be lawfully detained; whether found, received by contract, or committed in trust, and so in trust, and so to restore that to the party whose due, or who damnified by detaining it to the full value, or recompense at least, so much or near as able. So soon as may be, or so soon as we seek forgiveness at their hands, of the wrong, or at God's hands of the sin, whose opposite is persisting in wrong and robbery. 41. How equity and justice commanded? Both in general, general justice, and inclination to equity, in all; and especially in the more potent, as more able, and so more apt to oppression; in opposition to all acts of injustice, and robbery, committed by might and tyranny of Rulers, in seeking gain, or respect; or of the rich by cruelty and unmercifulness, oppressing the poor. 42. How fair dealing in buying and selling, and contracts? As the rule whereby all contracts aught to be squared, in truth of words, faithfulness in promises, and justice in deeds, uprightly, and without dissimulation, as before God, whether in I. Buying or selling, 1. The things that may be bought or sold. 2. Without fraud or any sinister respect. 3. For honest and due prices, not desiring to live by other men's losses. II. Borrowing and lending, without cozenage, usury, extortion, or other ungracious or unconscionable practices whatsoever; but in charity and love. III. Things of trust, or hire, with due restitution, and discharge of trust, and recompense without fraud or delay: opposite to which, all cozenage, and fraud in buying and selling, borrowing or lending, or other real or verbal contracts, and bargaining in usual traffic and commerce. 43. What lawful trades, or honest means of gain commanded? 1. All public offices in Church and Commonwealth, supreme of the Prince, subordinate, all others. 2. Private Trades, Arts, and employments of life, in the sundry vocations, warranted by the law and word of God, Statutes of the Realm where we live; opposite to which, to live in no trade, or by lewd and dishonest trade; or means, in loudness to get a living, or in idleness to eat the sweat of others brows, hateful to God and men. 44. What sorts of honest getting of things? Attained to, either I. Without contract, 1. By succession and inheritance, descended from ancestors. 2. By our own honest labours, and endeavours. 3. By the gift and bounty of others. II. By contract, as by honest bargaining, and purchase. 45. What things required to honest gettings? I. Both internal virtues of the mind, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not setting our hearts upon riches, Psal. 62. 10. opposite to it, love of money, root or evil, and all the sins of this Commandment, 1 Tim. 6. 10. 2. Contentedness with our estate and condition, that God's providence allotteth us: opposite to which, male contentedness, the root of much mischief. 3. Moderate desire of things necessary, 1 Tim. 6. 8. without covetousness, or ambition, hasting to be rich or great, 1 Tim. 5. 8. Prov. 27. 20. 4. A moderate care of such things, without immoderate carking, or improvident carelessness, 1 Tim. 5. 8. Matth. 6. 25. Prov. 10. 15. II. external, honest calling and vocation. Diligence in that calling: opposite to inordinate walking, or living, and idleness. 46. How are they to be preserved? By such honest means as they are to be gotten, to our use, and relief of others, and to that end defended from fraud, and oppression, or repine, by wisdom, providence, or any lawful and just means. 47. Is it lawful to go to law, to retain or preserve them, or maintain our right? There is no doubt of it, if 1. The cause be just, weighty, and necessary. 2. If charity be not broken. 3. If it be used as the last refuge, else too many offend in going to law, 1. For unjust and trifling matters. 2. In stomach and malice. 3. When other remedies may be had; and this only to molest their neighbours. 48 How is the due use of our goods? To our comfort, as the good gifts of God, and also for other relief, and communicating them liberally, if we have plenty; if little, yet gladly, even out of that little, to the poor, and those in necessity, Tob. 4. 8. and so enjoying them ourselves, 1. With honest parsimony, saving and sparing them, that they be not wastefully and unprofitably spent. 2. Frugality, according to our ability, laying them out in needful uses, not idly or vainly. Opposites to niggardliness, and keeping them from our own and others needful uses, and so a double theft, as well as covetousness, the root of it, and prodigality her wasteful adversary. 49. How liberally to be used? In free communication of our goods, to the benefit of others, on good occasions, and pious sort; wherein required, that if it be done 1. Justly, giving our own, without wrong to others. 2. Willingly, without constraint, as freely done. 3. Cheerfully, without grudging, or exprobrations, and so truly liberality, bounty, or munificence, be it much or little, according to our power; opposite to it, fast-handed avarice, and vain and wasteful prodigality. 50. How is mercy and charity to be shown? To those in need and necessity, and so, who giveth to the poor, dareth to the Lord, Prov. 19 17 and it shall be paid him again, and who doth not, stealeth from the poor their deuce, for which theft Dives was cast into hell; and so the works of mercy to the I. Bodies six, to 1. Visit the sick and needy. 2. Feed the hungry. 3. Give drink to the thirsty. 4. Cloth the naked. 5. Help the weak. 6. Buty the dead. II. Soul six, to 1. Instruct and counsel the ignorant. 2. Chastise, and reprove the offender. 3. Comfort the distressed. 4. Forgive the penitent. 5. Bear with the weak. 6. Pray for all. According to the verses, Visito, ¹ poto, ² cibo, ³ divestio, ⁴ colligo, ⁵ condo, ⁶ Consul, ⁷ castiga, ⁸ solare, ⁹ remit, ¹⁰ for, ¹¹ ora. ¹² Opposite to which all cruelty, hardheartedness, unmercifulness, and uncharitableness. 51. What is the sum of all? To be true and just in all our dealings, not to covet nor desire other men's estates, but to learn and labour honestly to get, and lawfully to use our own, and preserve our neighbour's goods, whereby we a void all show and manner of theft. 52. What followeth? The ninth Commandment, commanding all truth and justice in our words, as well as our dealings, to the preservation of charity, and good name. SECT. 11. The ninth Commandment. The orders and of, Analysis of the ninth Commandment, where the parts and duties, with the opposite ●es and abuses, as well expressed as intimated, are further showed and explained, and first of truth, and the brancches thereof, and opposite falsehood, lying, slander, tale-telling, and all false witnes-bearing, whether in public place of judgement, by any sort of persons whatsoever, as plaintiff or defendant, judge, or other agent, instrument, or witness, or otherwise in more private manner compared with the former, in whispering, and tale bearing, slander, and backbiting, calumny, or other disparagements, flattery, or such parasitical or sycophanticall behaviour in any respect or degree tending to the suppressing or subversion of truth or charity: where farther of jesting and lying, and of all sorts of lies, and their much used and frequented Asylum of equivocation with the heinousness, patrons and practisers, or inventors, or defenders of the same, the general good, use of the speech, and hearing, or care and tongue, in regard of the truth, and charity to be extended to ourselves and others, especially in the maintenance of a good name, and rules thereunto belonging, or necessarily for the same. 1. What is the ninth Commandment? Thou shalt not bear false witness against thy neighbour. 2. What is the order of this Commandment to the first? Next after the care of other greater things, as the neighbour's life, body, and goods, even his name is cared for, and words and lips have a rule prefixed to direct them, according to the Psalmist, that we may take heed to our words, that we offend not in our tongues, and so as the leaf of the tree, that God careth for, shall not fall, the very words of our lips, and thoughts of our hearts are weighed, as the hairs of our head numbered, and here the words of our mouth, as in the next Commandment, the thoughts of our heart, have a law prescribed, to make them holy and acceptable unto the Lord. 3. What manner of Commandment? A negative, inferring his opposite affirmative, viz. not speak untruth, or make lies, in uncharitable manner, against our neighbour, but to preserve truth and charity among all men. 4. What the negative part? Not to speak or broach untruth in uncharity, to the hurt or infamy of our neighbour or our own honest estate, credit, or good name. 5. What the affirmative part? To speak and utter truth in charity, to the good of our neighbour or our own honest estate, credit, and good name. 6. How are the parts seen opposite or opposed? As truth opposite to untruth, Charity to uncharity, The good to the hurt or infamy of our neighbour, or ones honest estate, credit, and good name. 7. What manner of vice is it forbidden? Maledicentia, evil and untrue language, or lying, or abuse of the tongue. Whose root, an evil heart and thought. Whose blossom and branches, evil words. Whose fruit evil deeds, not only infamy, lies, and slander, but sometimes reaching as far as the breach of the other Commandments, in theft, cozenage, fraud, oppression, yea mischief of spilling blood, and murder, as well by being the fuel of fury, in quarrels and contentions, as betraying innocent blood, so that an evil tongue, the occasion of much evil, and hence said set on fire of hell, jam. 3. 8. What manner of duty commanded? Good and gracious language, or the right use of the tongue, that excellent instrument of the soul, well used, and occasion of much good both to body and soul, especially by truth, learning, and instruction. 9 What is truth? 1. In the mind, a conformity of the mind to the truth of things, as they are, and so to the mind of God, by which they are and were created. 2. In the words, a conformity of the words to the truth in the mind conceived, and so to the things. 3. In the deed, conformity of actions and deeds to the words and profession of the truth by the tongue. 4. In the will, a love, desire, and study of truth, which is called veracitas: opposite to which is lying, and falsehood, and an unconformity of the Mind to the things as they are, or to the mind of God; and conformity to the devil, the father of lies. Words to the mind, or things in truth. Deeds to the words or mind, in simplicity. Will to the love or desire of truth, and so a dedication of mind and speech, deeds and will, to the devil, the enemy of God, and truth, and author of mischief, whence proceedeth and appeareth commonly the malice of untruth in uncharity. 10. What are the parts of the vice here forbidden? In opposition to truth and honesty, or charity, found especially 1. All false witness bearing, and accusation, the main sin here forbidden. 2. All false slanders, calumniation and backbiting. 3. Tale-bearing, and lending the tongue or ear to hear, tell, or carry false reports. 4. Flattering and soothing any for subtlety, or advantage. 5. Lying and equivocation, any untruth against knowledge, or conscience, of ourselves or others, in vainglory boasting, depraving, or diminishing truth, or good name. 11. How false witness bearing? In testimonies, whether 1. Public, in face of judgement, as of the Judge, Notaries, Lawyers, and parties themselves, or witnesses. Out of judgement, but for elections, or like public business. 2. Private, in regard of the authority not appearing, or wanting to sight, though else public defamation or libel, as else all other private defame, or lying. 12. How in the Judge to be found? In false & evil judgement, or proceeding therein, 1. As rash judgement, either The cause not well understood, One party only heard, not the other, Witness of one alone in capital causes. 2. Perverse judgement, when the wicked absolved, and just condemned, as commonly if he be a taker of bribes, accepter of persons. 3. Being accessary to the offences of others, by Admitting needless suits, Protracting suits, Rash imposing oaths, Allowing, or setting and admitting of false courses, or witnesses, as in Naboths case, and Christ's condemnation. 13. What then required of the Judge? Due proceedings, without respect of persons, or bribes, to the full examination of the truth, and giving sentence according to Truth, Justice, Equity, to the Righting of wrong. Punishment of vice. Maintenance of virtue. 14. How false testimony in the Notaries? In the Notary's dealing falsely in writing, preserving, reciting of the Records, thereby corrupting them, and wronging of right, in which they ought to deal truly and justly. 15. How in Lawyers? 1. By entertaining and promoting evil causes. 2. Animating the followers of evil causes, and contention, as amicos curiae. 3. Using false accusations, and calumniations against the adverse party. 4. Being unfaithful to the helping a bad, or betraying a good cause. 5. Taking of fees ambidexter-wise, on both hands, and betraying the client. 16. What their duty then? To entertain or promote no cause they know to be evil. To maintain the good cause with good conscience, truly, faithfully. How false dealing in the parties? In going to law for stomach, malice, and contention. In dealing untruly by 1. Forging false accusations, and calumniations, false Instruments or Deeds. 2. Suborning false witnesses, whose duty were that truth, charity, and right might take place. 17. How the offence in the Plaintiff or Defendant more in particular? In the Plaintiff, in 1. All causes, to seek the molestation of his neighbour. 2. Criminal causes, Calumniari, to urge untrue and uncertain matters, or crimes. Praevaricari, making only a show of accusation. Tergiversari, to fly from his accusation. In the Defendant, to Deny the truth. Appeal without just cause. Not submit to judgement lawfully given. 18. How the offence of witnesses? Either not to give testimony to truth. Or give false testimony, and that by witnessing what he knoweth not to be true, doubteth or knoweth to be false. 19 What their duty then? 1. To give testimony when on just occasion required. When he seeth innocency oppressed, though unrequired. 2. To testify the truth, only, wholly, Pro 14. 25 What other public testimonies? Out of the place of judgement, by public speeches, (as Orations) writings, testimonials, for elections, or any other advancement; that only truth and worthy persons be allowed, not falsehood spread, and unworthy persons promoted. 20. What other private testimonies? 1. In reprehension, or dispraising of virtues, or commendable things, or extenuation of the same. 2. In extolling or praising vices, and bad things with undue and untrue testimony, contrary to honesty and charity, and if in presence, is flattery, or derision, or else reviling and contumely, in absence, growing towards slander or mocking, howsoever evil & cursed speaking. Opposite to which we ought constantly on all occasions to praise and acknowledge virtue, and discommend vice. 21. What is slanders and backbiting? A false testimony behind ones back, to the wrong of the good name, dear as life, or credit, & so a kind of murder; and also a blasphemy against men, and against the truth of God, and his honour. 22. What is the heinousness of it? Not only lying, but evil and cursed speaking, with malice in the heart, poison in the tongue, and dart in the lips, wounding the speaker, the hearer, and the party wronged, three at one blow, a sharp razor of the devils, razing out a man's name, and worthy to be razed out of the book of life. 23. How is it used? Either by privy whispering, defamatory libels, and sowing and spreading public rumours and calumniations in any sort, to the devouring of a man in his good name and credit, and raising an ill name, so as he that hath an ill name, half hanged, as the proverb is, these may seem the devil's hangmen, as their tongues indeed set on the fire of hell, and the poison of asps under their lips, poisoneth that precious ointment of a good name. 24. What tale-bearing? A kind of slander, usually understood in small matters, for if it be with foul defamation, it is gross slander, to which are accessary the receivers of false reports, for as there could not well be thiefs if no receivers, so no tale-carriers, if there were not tale-receivers, giving encouragement to the same. 25. What is the subject of it? Commonly detraction, calumny or scorn, and so the soul water of malediction tendeth to the wrong of the neighbour, and uncharity, howsoever used or sprinkled, if in his 1. Presence, by reviling and derision. 2. His absence, by slander in backbiting, etc. Whisperers, and tale-bearers to his disparagement and disgrace. 26. What the heinousness? Next to the slanderer and blasphemer, both they that tell and receive tales, that love to tell and hear lies, thiefs to their neighbours good name, and enemies to truth and charity, and as they blot his good name, theirs to be blotted out of the Book of life, and they rooted out of God's City, and holy Hill, Psal. 15. 27. What of flatterers? Next to those long tongued tale-bearers, and raisers of rumours, and false reports, or sharp tongued slanderers, with poison of asps under their lips; these smooth tongued trencher-flies, and parasites, whose words are smother than oil, yet very swords, and not far from sycophants, whose words may melt like butter, yet war in the heart, and oalumny in the libel, all of them abusing the tongue in lying and untruth, these to flattery and fraud. 28. What is flattery? A deceitful and false praise, or per fallacem laudem seducionem, a beguiling by false praise, and so an abuse of the truth, and the flattered person to his face, as a falsehood and deceitful lie in the flatterer's tongue, so with the flatterers were busy mockers, and commonly used lying and colloguing Gnathos, and base fellows to smooth up vainglorious Thrasos and Braggadoches of skill or valour in their vain humour, when what ever the one will boastingly say, the other will be ready lyingly, and blasphemously to swear. 29. How is it else seen? Either by 1. Salutation and smoothing with them, we mean to hurt, as Joab, that saluting slew Abner, 2 Sam. 3. 27. 2. Commendation beyond measure, for our profit or advantage, as to get our living by this trade of lying, so parasites. 3. Disparaging of any to please others, as whisperers, liars, and tale-bearing flatterrs. 4. Soothing men in vices, contrary to virtue and honesty, extenuating their foul sins, and calling their other sins none, or virtues; so if Preachers sow pillows under sinners elbows, and do not plainly show sin & God's judgements. Generally in all belying the truth in any degree, to the soothing of others in sin, or but dissembled holiness, or show of goodness, whether to insinuate himself, or suck advantage, as calling the prodigal liberal, the Machiavil-like politicians, discreet; or even quite opposite, the foolish, wise and prudent; or the profane, devout, and godly; the base and degenerous, noble; as sometimes above measure, always feignedly, extolling and deceiving them with smooth words for sinister ends. 30. What of lying and equivocations? The direct abuse of truth, and so in some degree of charity, whether against a man's knowledge, or with doubting of the truth as every lie, or with an intent to deceive, as equivocation a cunning and subtle couched lie. 31. What sorts of lying or falsehood? Either in 1. Jest, as the jesting lie, mendacium jocosum, to sport ourselves withal or others, and as always vain, often ill, as tending to others hurt, or disparagement; so jesters, over witty rake-hells, and travellers, spreaders of news, and such surrilous wits, not seldom offend. 2. Earnest, as the Officious lie; Officiosum Mendacium. Pernicious lie; Maliciosum Varnished lie; Fucosum Boasting lie; Ventosum Equivocating lie; Ingeniosum 32. How the officious lie? In great necessities used, as by Abraham, saying Sarah was his sister, for fear, not telling the truth, or all the truth by Isaac so of Rebecca; Jacob saying he was Esau, by his mother commanded, not to be allowed of, though God turned it to a good end. 33. What of the pernicious lie? Wanting all colour or excuse, void of all goodnesse, and by whomsoever used, tradesmen, or others, as out of malice, or to the hurt and prejudice of others, showing them that use it, children of the Devil, the adversary of truth and charity, and father of lies and deceit. 34. What of the varnishing lie? A colourable excuse of some fraud, in or towards others, flattery, towards ourselves, Adam's figtree leaves to hide shame; but such excuses never serve the turn, but rather make it more odious, Gehazi punished with leprosy, and Ananias and Saphira with death in their colourable excuse, or varnished lie to cover their offence. 35. How of the boasting lie? A vainglorious lie full of windy vanity, cozening ourselves most, as plainly seen of others, though dissembled, and so accompanied with a double fraud of vainglory and dissimulation. 36. What of equivocation? A subtle and ingenious lie, and though often used and practised by her most subtle masters, professed and patronised or defended; so the illness apparent by the shame to protect it, though the witinesse may countenance it, as that and all mental reservations blindefold the truth, pretended to save themselves from danger; which if it were in a good cause, came near an officious lie, which is not yet approved of, but in an ill matter, is apparent falsity and dissimulation, joined with offence. 37. How is it so ill then? In the falsity, opposite to truth, and to blind the same. In the end, to smother the truth, and deceive. In the manner of it, dissimulation and fraud. In the author the devil, who equivocating with Adam in paradise, in counselling him to the making of himself like to the Gods or Angels, but evil ones, and so usually in his Oracles by equivocations deceiving the simple, and his servants as Julian,- Valens,- Hildebrand, etc. By sayings doubtfully to be interpreted divers ways. Aio te Eacida Romanos V. D. and many others the like. And thus taken up upon trust by those that have need of his commodities and sleights to defend themselves, and his works. 38. What are to be said of parables and similes that are not the very truth? Though they are not the very and precise truth, according to the bare letter, yet in the sense and understanding, as well as the intention, they are the truth, and sometimes an excellent and divine truth, and more effectually working upon the mind and understanding, than any plain words expressing the same could do: so they are truth in the reflex, and so are the Riddles, Parables, Mythologies, in divers good Moralists, and especially in holy Scripture. 39 What here commanded then in general? I. With the avoiding of all the aforesaid vices forbidden, as in particular may be seen in the premises. II. With the love and study of truth and charity, 1. In the heart inclining to it, 2. In the tongue professing it, 3. Deeds practising it, to the best use in the preservation of our own or neighbours goods and good name. 40. How found in the heart? By the inclination we find in us glad and willing, 1. To hear the truth, and hate untruth. To hear well of our neighbour, and good report to his commendations, and not ill, or good unwillingly. 2. To judge charitably, not rashly or suspiciously, or determining against him. 3. To interpret things to the best, and not good things ill, or doubtful things to the worst part. 4. To report only good and profitable things, or necessary, rather silencing, then blazing the faults of others. 41. How to be found in the speech and tongue? By the practice, and entertaining of profitable and good speech, such as may minister grace to the hearers, and honest comfort, whether tending 1. To God's glory especially. 2. To our own and neighbours good, Spiritual of soul. Temporal, for Honest delight. Society. Profit. Opposite to which, vain, hurtful, rotten, evil and dishonest speech, lying, scurrility, etc. 42. What means to entertain such speech? Docility, and virtues of urbanity, courtesy, affability, and taciturnity if need be, to avoid idle, and unprofitable language: opposite to which, are morosity, inurbanity, rusticity, and counterfeit courtesy, much babbling, and profitable truth smothered in silence? 43. How found in practice and in deed? By the constant care and steadfastness in maintaining the truth to our utmost power and endeavour, and according to the rules of charity, for our own, and our neighbour's credit, and good name. 44. How is our neighbours good name maintained? By all the means aforesaid, in avoiding all evil speaking or hearing, and speaking, judging, or interpreting all things to the best, in charity; so a step to the preservation of our own. 45. What if he be manifestly ill, may we not speak it? Yes, but 1. In charity, occasioned by justice, or for his admonition and amendment. 2. Or in complaint to God, as David against his enemies. Before men, to avoid them, as the Prophets and Apostles speak against false teachers. 3. Not in his disgrace, in malice, or any like evil pretence. 46. How to preserve or procure our own good name? I. By observing the rules towards others, a step to our own good name. II. Using the means whereby (though therein unsought) it is to be gotten, 1. Serving God. 2. Seeking his kingdom, and righteousness. 3. Walking uprightly. 4. Keeping a good conscience, whereby without seeking a good name therein, but better things, we shall find a good name. III. By avoiding all First, hypocrisy and hypocritical behaviour. Secondly, vainglory in 1. Boasting. 2. Seeking praises of men, or flatterers, by vanity. 3. Censuring others, or 4. Disgracing ironically, and arrogantly scorning them. Thirdly, Infamy, by 1. Such vanity. 2. Sins and vices. 3. Opprobrious speeches. 4. Evil company, etc. 47. How is true testimony to be given of ourselves? 1. For the good, if true, with modesty only on good occasion. Not for boasting or vainglory, but for the good of others to confess it. If false, not to assume, but with modesty and humility to deny it. II. Evil, 1. If true, to confess it, First, to God, to ask forgiveness. Secondly, to men only, if necessary, for God's glory, our own or others good. 2. False, constantly to deny it. Opposite to which, arrogancy, counterfelt modesty, to draw more then deserved commendations, and boasting of evil, to our own shame, and God's dishonour, or good we have not, for our own vain glory, gain, or disgrace of others, or disgrace ourselves, to pick thanks, or gratify others: contrary to truth, candour, and integrity. 48. What followeth? The tenth and last Commandment, concerning the moderation of the very thoughts of heart to the preservation, if possible, of ourselves entirely to God. SECT. 12. The tenth Commandment. The order and reason thereof, and Analysis of the tenth Commandment, showing the parts and duties as well as opposite vices and abuses thereby intimated or expressed: of concupiscence and the several sorts and root thereof original guile whence bud out all actual transgressions, and the degrees of the same according as found in the several passions and parts of the soul, and in such other respects distinguished, with the object of the concupiscence, as in the Commandment expressed, and how evil lusts in the other Commandments implicit, here more expressly and fully, and fully forbidden: the general duties and virtues hereby commanded, where in the general inclination to justice and contentedness in a sort a sort as it were all, or the chief of all virtues may be seen. 1. What is the tenth Commandment? Thou shalt not cover 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 anything that is his. 2. What the order of it? The last making this addition to the rest, even if it were possible, not in thought to transgress, and to kill the first motions of sin in the heart, the Cockatrice in the shell; that the budding forth of original sin into actual, may be smothered, atleast making conscience of the smallest offences, crying sins may be avoided. 3. What manner of Commandment? A negative, inferring his opposite affirmative, viz. all evil and corrupt affections, understood by concupiscence forbidden; and all good thoughts of mind, and motions of God's Spirit in the heart, cheerfully to be entertained, and hereby commanded. 4. What the negative part? The prohibition, to show God's hate of them, and of all evil affections, both in the 1. Original guilt, hereditary corruption of nature, especially budding out towards actual transgression. 2. Actual, Evil thoughts and fantasies. Evil motions passions and perturbations of the mind. Evil consent to the said motions, etc. and desire as it were to effect the same, or wish it done, which is plain concupiscence in the full growth. 5. What the affirmative part? The hate of that original guilt and corruption of nature, which God hateth; commanded; and thereby with the rooting out of that evil of thought, fantasy, and motions, or passions and perturbations of mind, a holy entertainment of Good thoughts and cogitations. Good motions of God's Spirit, and truth. Good resolution to follow the good, and truth chosen and allowed in heart. 6. How the parts opposite, scene opposed? 1. As the cherishing original guilt, into actual concupiscence; opposite to the hating and rooting out of the same: and that natural inclination to the guilt, or hereditary corruption; opposite to the inclination to justice, and God's love, in the flesh lusting against the spirit, and the spirit against the flesh. 2. Actual, Evil thoughts, opposite to good. Evil motions, opposite to good motions, etc. Evil consent, opposite to good resolution, etc. 7. What sorts of concupiscence? I. The habitual and hereditary 1. Cleaving to our nature, derived from Adam, which is called original sin. 2. Confirmed, by perpetrating actual, and many offences. II. Actual, the buds of that original, as proceeding from the same, and more confirming it; so either producing and confirming other, daughter and mother either to other, and spreading so largely, all sins and vices seem branches of the same. 8. What opposite to it? Original righteousness, lost in Adam, renewed and restored by Christ, in some measure and degrees of grace here, in full measure hereafter in glory: the opposition of which grace, or renewed righteousness here in the flesh, to that guilt, is that continual combat of a Christian, in the subduing of the flesh, and evil affections, to the spirit, and lusting of the spirit against the flesh, as the flesh against the spirit, so long as we live, and till fully reform to the image of God. 9 Whence cometh actual concupiscence? 1. From that original guilt, as the fountain or root, suffered to bud and grow in us. 2. From other accidents, as occasions of bringing it into action, or adding fuel to the flame, as from the 1. Motions and suggestions of The devil. Lewd men, and his instruments. Our own intemperance. 2. Sense, infected with sin. 3. Phantasie, mind, and memory, etc. corrupted by lewd objects. 10. How shall we then avoid it? By taking heed to our ways, and carefully observing our evil inclinations, to reduce and regulate them after Gods will and Commandments, more especially in our 1. Walking with God by prayer and holy meditations. 2. Going from the company of the world, by retiring and secret examination of our hearts, ways, and senses, Psal. 4. 3. Armour of God, to resist the evil one, Eph. 5. 6. etc. 2 Cor. 10. 5. 11. What are the degrees hereof? As they are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foregoing passions, or as some speak, unformed concupilcence, going before the act of reason, as in 1. Wanton dreams. 2. Unclean thoughts. 3. Malicious dreams of hatred, etc. 4. Mind withdrawn, or heart affected by sudden delight, passion, or bait by the sense, fantasy, memory, or other seducing occasions presented. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full passions, or form concupiscences, and acts of unreasonable reason, in deliberate desire, and consent of will, that are either 1. Rolled in the mind, with approbation. 2. Taken delight in by that approbation, though without consent to the practice of them. 3. Delighted in, even to consent of practice. 4. Desired to be put in practice, and so the very actual breach of other Commandments, as of false testimony, slander, theft, adultery, etc. 12. How the affections of the heart else distinguished? Into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a versation from some appearing evil, by anger, fear, hate, and the like. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desiring of some appearing good, as properly this concupiscence, whose obliquities and defects against honesty, good reason, Gods will, and depravation by evil judgement, is the breach of this Commandment, for there may be a good and holy fear, anger, and hatred, as of sin, and concupiscence of good things, to God's glory. 13. How evil concupiscence distinguished? As immoderate, into concupiscence of the objects that are evil, or evilly desired, as of 1. Pleasure, or lust of the flesh, carnal concupiscence. 2. Profit, lust of the eyes, covetous concupiscence. 3. Honour, pride of life, and ambition, or ambitious concupiscence, 1 john 2 15. 14. Whence cometh the evil of them? As they either 1. Proceed from an evil fountain, as From original sin. Evil and depraved nature. Diabolical temptations. Intemperance, or the like. 2. Are motions to things, First, horrible, and evil in nature, as murder, theft, adultery, or other mischief. Secondly, hurtful to ourselves, and others. III. Against God and his holiness and honour, though in things appertaining to out neighbour, here especially remembered. 15. Which are they? Evil longing after either House or field, by covetousness. Wife, by carnal concupiscence. Servant, Ox or Ass, or any thing else, by any inordinate or carnal desire, whether in Heart, longing Mind, plotting Will, devising, or Word and thought wishing for it. 16. What then in general forbidden here? All suffering of sin to Bud Live Grow in the heart, to the prejudice of the soul, harbouring it, the neighbour endangered, to be damnified, and God dishonoured by it. 17. Why so precisely forbidden? As the root of all evil, because from the heart and from within, proceed evil thoughts, and so adulteries, thefts, fornications, murders, covetousness, and all wickedness, that defile a man, Mark 7. 22. as our Saviour himself showeth, and thereby the leprosy, foulness, and deformity of the same. 18. But is it not forbidden in the other Commandments? It may be answered, yes, but withal to be noted I. How 1. Intimated there, and more implicit in and with the act forbidden. 2. More expressly and plainly here, as of set purpose, to avoid all doubt, and to assure and remember us of the same. II. Or else as it is The first bud here reproved, all, even the unformed lusts, and inordinate desires, before full consent. In the full growth, and form in the will, ready for the act, with and in the act, there forbidden likewise. 19 What is then here commanded? The virtues opposite to the former evil concupiscences, and so as the rooting of them out, the reformation of the soul, in planting and cherishing the graces: opposite to the same, as before remembered, seen in 1. Not yielding to sin, and temptation of Satan. 2. Resisting evil concupiscence, covetousness, and fleshly desires, that fight against the soul. 3. Entertaining the good motions of God's blessed Spirit, and 4. Fostering and cherishing the same by good thoughts and meditations, godly and Christian resolution. 20. How is this to be effected? By taking to us the whole armour of God, Eph. 5. able to resist all the fiery temptations of the devil, and seeking the sincere milk of the word, which is able to make us grow up in faith, unto all righteousness which is in Christ. 21. What are the parts of it? 1. A mortification of sin, and our fleshly members. 2. A regeneration or new birth unto righteousness. 3. A sanctification of the spirit unto God, whence also the works of sanctification and holiness flow, etc. 22. But this is beyond the Law? Yes, but not beyond the intent of the Law, which willeth absolute righteousness both in our souls and bodies, or actions and most inward affections: and is hereby a Schoolmaster to bring us unto Christ, and when we are not able to do it, to send us to him that hath done it for us, if we show our love and obedience by our willingness. 23. How may our willingness be seen? 1. By our hate of the things of the flesh. 2. By our delight in the Law of the Lord, Rom. 7. 16. 3. By our stirring or striving and moving in holy duties. 4. By our desire to be instructed and directed. 5. By our growing up in godliness, and these are also assigned as tokens of our new birth, proceeding by degrees in grace, directed by the Law, profiting and perfected in Christ. 24. What generally commanded here? Contentedness with our estate, in not covetting our neighbour's goods, but submitting our souls to the good will and pleasure of God and his holy Spirit, and ordering ourselves, with thankfulness, according to the direction of the same, in which contentedness all virtues seem to shine forth, and to be comprehended, as Prudence, justice, temperance, fortitude, constancy, etc. both in general, and in particular of all virtues, as in their several kinds and branches is to be seen, as what Christian prudence, and heavenly wisdom showeth itself, where we are graciously contented with God's providence over us, and appointment of us in that our estate and condition, to do him such service as therein required; what justice towards God and men, shineth forth in our readiness, so contentedly to do our duties; what Christian moderation and temperance to be seen, above all turbulent affections of vainglory, pride, or covetousness so to submit ourselves to Gods will and command; and our fortitude and constancy so to continue and persevere, as indeed where any virtue is actually, there habitually are all the rest; virtues and graces go concatenate, there is such mutual league of love, and tie of affinity between and among them, as no virtue without prudence to gurde it, justice the soul and substance of it, in the duty, whether to God or man, ourselves or others; temperance the mediocrity and moderation of it; fortitude the strength of it, and courage to proceed; constancy the continuance; and so the rest, humility the ground, continency the girdle, love the comfort, chastity the ornament, piety the crown of them all; and each adding a lustre to other, and where any deficient, the rest blemished by it, but in this one contentedness all generally entertained, and every one particularly illustrated by it. 25. What are the fruits hereof? True blessedness here and hereafter, the promise annexed to the performance of good duties. 26. What the whole duty man? To fear God, and keep his Commandments. 27. What the sum of the Commandments? Love 28. What followeth in the Catechism? The explication of that love, the sum of the Commandments, as it extendeth itself to the performance of duties both towards God and men, and so to show what we learn in them. SECT. 13. The ninth and next Questions. Love the sum and substance or root and fountain of the Law, and all good duties therein comprised, whether to God or man pertaining, so called the royal law of love, or fulfilling of the law, whose degrees in our duty to God, to superiors, to equals and inferiors in their several orders and kinds to be exercised, how to love the neighbour as ones own self, and what by the Talion law to do as we would be don● to, is required, our giving hon●●. to superiors, love of equals, & all, else shown by hurting none by breach of any the Commandments, as 〈…〉 or 〈…〉, incontinency, picking and stealing, evil speaking, lying, or slandering or coveting other men's goods, and so consequently to use the honest means whereby to be better able to perform this, to learn to labour in some lawful calling as God appointeth us with thankfulness, and contentedness. 1. What do you chiefly learn in these Commandments? Two things, my duty towards God, and my duty towards my neighbour, or the root and fountain whence these duties do slow, love, extending itself to God, Men. 2. How is love the fountain of these duties, or sum of the Law? 1. It is the sum of the Law, as it is the whole scope of all good duties, and intention of the law, and inward form of that spiritual life, we live by grace, ready to perform all good duties, and so called the royal law of love. 2. It is the fountain and root of his double duty, as the love of God produceth the zeal of his glory, seeking his honour, and so obedience to all the Commandments, and thereby performance of duties both to God and men. 3. What is thy duty towards God? To believe in him. To fear him, and to love him, with all my heart, mind, soul, strength, as Luke 10. 27. Deut. 6. 5. Mat. 22 28. Mark 12. 30. Whence sloweth the performance of all other services of his, and honour done unto him, as from the first Commandment all the rest. 4. What mean you by this? A faith in God, producing his fear in love, and filial observance, the fear of God the beginning of wisdom, performing obedience and love, in hearty affection adhering unto him, and trusting in him, with mind unfeignedly seeking, knowing, and remembering him, and soul wholly addicted to his honour and service, to the utmost strength and power of both bodily and spiritual faculties, persevering therein, the substance of the first Commandment, and so performing all parts of his service, in the rest of the Commandments. 5. In what wanner? 1. Both to worship him after his will, 2. Give him thanks, and praise him for his benefits, 3. Put my trust in him in distress, 4. Call upon him in all my needs, as in the second Commandment. 5. Honour his holy name and his word, as in the third Commandment. 6. Serve him truly all the days of my life, and especially his Sabbaths, as the fourth Commandment. 6. What is love to these duties? The very foundation of them; for if I do love Cod With all my heart, sincerely, With all my mind understandingly, With all my soul, affectionately, With all my strength, effectually, I will assuredly also strive to perform these things, and continue in them all the days of my life. 7. What is thy duty to thy neighbour? I. In general, 1. As by our Saviour Christ is taught to love him as myself, so read Math. 22. 39 Luke 10. 27. Mark 12. 31. so Lev 19 18. 2. According to talion Law, to do to all men as we would they should do unto us, by our Saviour taught, Math. 7. 12. Luke 6. 31. so Tob. 4. 15. II. Special, to First, superiors, as in the fifth Commandment, to 1. To love, honour, and succour father, etc. 2. Honour and obey King and his, etc. 3. Submit myself to, etc. 4. Order myself lowly, etc. Secondly, all others, I. In general, being true and just, etc. II. In particular, as in 6. Commandment, to bear no malice, etc. 7. Commandment, keeping body in, etc. 8. Commandment, keep hands from picking, etc. 9 Commandment, tongue from evil, etc. 10. Commandment, not to covet, etc. 8. How is that, to love my neighbour as myself? To love him as myself, in that true, sincere, and hearty affection, that I wish well unto myself withal, and not hypocritically, and feignedly, and coldly, or dissemblingly, but truly, for his good, and unfeignedly, for his soul's health. 9 Who can love his neighbour so? Every good Christian that hath but learned what charity and the love of God is, for if he do not love his brother thus, whom he hath seen, neither doth he love God whom he hath not seen, but if he say he doth, he is a liar, because the truth of God is not in him, since truth of love is wanting, and God is love, and the truth, and so he loveth us, in truth, and commandeth us so to love one another and seeth the heart, and by this showeth who are his children, that in truth love him, and their neighbour. 10. But we see none do love other, so much as themselves? Neither is it so set down, so great a love in the quantity, but as true a love in the quality; and a second in order, myself the rule, my neighbour as myself, and both in God and for his love; else all love of myself and others is vain, that is in any other respect, such as worldly or carnal, and fleshly love is. 11 How mean you it then? To love him, even as myself; for 1. The manner, in true and hearty love, though not in that measure and extent in every respect of it; or, Quoad qualitatem veritatis, though not quoad quantitatem magnitudinis, so true, though not so great alone. Quoad modum, though not gradum, to the utmost degree, that I must care, and provide for myself. 12. How then shall this love be? Sicut meipsum, or as myself, both in respect of 1. Quod in meipso, my soul, and his, God's Image. 2. Ad quod meipsum, for grace here, and glory hereafter. 3. Propter quod meipsum, for God's glory, and the souls good. 4. In quo meipsum, in God and goodness. 5. Quosque meipsum, to the end, and this, to love him truly, and Christianly as myself. 13. What will the effect of this be? That I will then wish no more hurt to him then to mine own soul, loving him so truly, and sincerely as myself, and for God's sake, and will wish to receive from all men, as I would do unto them. 14. How is that to do to all men as I would, etc. According to the true effect of the Talion law, in love not revenge, but doing so well by them, that I would not wish better from them; and so wish as well to them as to myself, or my own soul, which could not be amiss, for who hateth or wisheth ill to himself that is but honest, or in his right mind? and so, love the fulfilling of the law seen in all these particulars. 15. How towards superiors? By doing to them as I would wish them or others to do by me, if I were a superior, and in their place, which is the sum and substance of the fifth Commandment, whereby 1. To love, honour and succour my father and mother. 2. To honour and obey the King and his Ministers. 3. To submit myself to all my governor's, etc. 4▪ To order myself lowly and reverently to all my betters, which is the love and effects thereof, in honour, and obedience, and submission, and well ordering myself in duty and humility that I owe, 1. To my natural parents, father and mother. 2. To political parents, King and Magistrates. 3. To spiritual parents, Pastors and Ministers. 4. Economical, and other parents, superiors or betters, as Masters, Teachers, ancient, rich, or noble persons, in any degree better, or above myself, and in modesty extended, my very equals. 16. How towards others? In general to hurt no body by word nor deed, but to be true and just in all my dealing; the sum and substance of all the five last Commandments, as not hurting any body, I. By word, contrary to the ninth Commandment, by lying, slandering, false witness, etc. II. By deeds, by 1. murder, slander, malice, or the like, contrary to the sixth Commandment. 2. Adultery, fornication, or other uncleanness in tempting others, or attempting or wronging others chastity, or mine own, contrary to the seventh Commandment. 3. Stealing, in oppressing, fraud or the like, contrary to the eight Commandment, and so consequently being true and just in all my dealings in all these respects, and even not contrary to truth or honesty, to cover or desire other men's goods, or make any lewd or evil pretences to the same; so contrary to the tenth Commandment, as more particularly expressed in the words following. 17. What is it to bear nomclice or hatred in my To be free from murder, and all inducements to the same, since who hateth his brother is a before God, and of malice and hatred sprung contentions, quarrels, and unquietness, and so consequently bloodsucking, if not bloodshedding, so this the effect, and substance of the sixth Commandment; on the contrary, enjoining and commanding love, and the preservation of our neighbour's life and person. 18. What is it to keep my body in temperance, soberness and chastity? The substance of the seventh Commandment, where these virtues of temperance in our minds, affections and actions enjoyed; sobriety in our speech, gestures, attires, actions and behaviour, and chastity both of body and soul, though as most seen in the actions and body; so for good example sake intimated, and most required, and on the contrary in that Commandment all adultery, fornication and acts of uncleanness, with all intemperance and unchastity, and signs or means of the same forbidden. 19 What to keep my hands from picking and stealing? The plain sense of the eight Commandment forbidding all stealth, whether by covert fraud, cozenage, or secret purloining, or overt oppression in robbery and other unjust and ungodly courses, getting others goods, or increasing our own; as on the contrary, in that Commandment the preservation of our neighbour's estate, restoring of goods unlawfully gotten, and lawful getting, and using, yea laying out of our own goods to pious and charitable uses enjoined; if as we are but stewards, we will not be accounted thiefs and usurpers before God. 20. What by keeping the tongue from evil speaking, lying and slandering? The substance of the ninth Commandment, where all untruth and uncharity by untrue and undue testimony, public or private, in place of judgement, or else by lies, slanders, or false reports to the wrong of the neighbour, and his, or our own good name, and breach of love and charity are forbidden, and so on the contrary truth and charity in all these respects, to the preservation of our own, and neighbours credit enjoined. 21. What is it not to covet or desire other men's goods? The plain sense and substance of the negative part of the tenth Commandment, forbidding to covet any thing that is our neighbours, whether in the inmost thought, or cogitation, and first bud of concupiscence in the soul, or any farther growth to will or consent to such covetous desire, or wish of the same, and whence followeth the affirmative part of the same Commandment, that I must 1. Learn and labour to do my duty in some state of life, and honest calling. 2. I must be content with my place and calling as appointed by God. 3. I must be thankful to God for the same, and so persevere in honest courses in obedience to his Commandment. 22. Why are we to learn or labour? 1. That we may avoid idleness mother of no goodness. 2. That we may have sufficient for curselves, and need not covet other men's goods. 3. That we may be able to help others, and so being ornaments to our profession, show our works of piety, charity, mercy to the glory of God, and good of his Church. 4. That we may acknowledge our obedience herein, and duty to God and our neighbour. 23. How ought we to be content in our estate? As submitting ourselves to God's providence, and fatherly care over us; without which nothing cometh to pass, not a sparrow falleth to the ground, nor a thought in our heart, much less our lives and actions ordered without it; and in remembrance of this, not to I. Grudge or murmur, 1. at our crosses, or misfortunes, since all sent from God. 2. At others prosperity, no not of the wicked, since God's pleasure. 3. Against God in these things, etc. II. Not to repine in any trouble or adversity. III. Not to torment ourselves in vain with carking and caring, as it were over-peering God's providence, and out going it, to the manifestation of our impious and shameful infidelity. IU. Nor lie down under any crosses in despair, arguing a faithless heart, etc. 24. How is God said to call us to our estate? By that his providence over us, from whom all good cometh to us, and whose ordinance or allowance all honest callings are; as the neglect in idleness or no calling, or transgressing in unlawful arts are from the devil, author of sin, and all evil, withal to put us in mind to whom to look for a blessing and to pray aswell as to express our thankfulness. 25. How are we to show our thankfulness? 1. In our hearts, by our inward rejoicing, our comforts sent from God, his blessings and contednesse. 2. In our words, by prayers and praises, expressing these our good thoughts and motions in our mind. 3. In our works, in a godly and Religious course of life, to the glory of God, and good example of our brethren. 26. Are we able to perform this? Never, either of ourselves alone, or our own power, or perfectly as we ought to do, in exact righteousness required, but only in some acceptable measure, as we are enabled by God's grace, his special gift in Christ, to whom we are by the law directed to look, and to call for that his grace and assistance by prayer, as we are taught in the next place. 27. What followeth then? An introduction to the consideration of prayer in the 11. Question; where we are taught the right use of the Law, our insufficiency to fulfil it, and the necessity of prayer. The fourth part of the Catechism, Concerning Prayer. SECT. 1. The twelfth Question. The introduction to the fourth part of the Catechism, concerning prayer, with the Analysis of the 12. Question, or preface to the doctrine of prayer, wherein the holiness, excellency, and purity of the Law and Lawgiver, with our impurity and weakness, are set forth motives to us, looking at the use of the law to a rule of good life, and a schoolmaster bring us to Christ, to move and urge us to humility, & that consideration of our inability, more especially to induce us to seek for a better estate of grace, and more perfection in Christ, which 〈◊〉 we have no other means to attain unto, but only prayer we are hereby to be enforced what true earnest and continual and hearty prayer is at our hands, and of necessity required; and so the Lords Prayer, as the most perfect, and absolute pattern or form thereof propounded from the 1. WHat is here next proposed? The twelfth Question, concerning prayer; and with it a preface or preamble to the same, in these words, My good child, know this, etc. 2. What is therein contained? A preface and question; and in the I. Preface, First, intimated 1. The purity, holiness, and excellency of the Law and Lawgiver. 2. The use of the Law, to show God's purity and holiness, our impurity and weakness, so to humble us, and direct us to a better law of grace, in Christ, and prayer. Secondly, expressed, 1. A necessary caution of consideration of our estate and inability, in that, My good child know this, etc. 2. Our inability in itself to perform the Law as we ought; Thou art not able, etc. 3. What ability we may expect, only of grace, and in some measure. 4. Whence to expect that ability from God. 5. What means to obtain it, prayer. 6. The necessity of prayer, We must, etc. 7. What manner of prayer, continual, earnest, diligent. II. Question, 1. Intimating the Lord's prayer, for the most absolute platform of prayer, and so 2. Expressly requiring the same. 3. How is the purity and excellency of the Lawgiver understood? By the excellency and beauty of holiness, which is in him originally, thence into his law and Statutes diffused and derived, that are true and righteous altogether, and show his love of holiness, integrity, and purity; and hate of the contrary. 4. How the purity and holiness of the Law seen? 1. Both in regard of the author, so holy, and from whom all impurity removed. 2. And in respect of us, so impure, and argued thereby, and unable to fulfil the same. Itself, so good that it is 1. Pure, and giveth light to the eyes. 2. Holy and undefiled, converting the soul. 3. More to be desired then gold, yea then much fine gold. 4. Sweeter than the honey, and honey comb. 5. Precious above thousands of gold and silver. 6. Instruction to the simple, and wisdom, and in keeping thereof, great reward, even to everlasting remembrance, etc. 5. How is then called the strength of sin, 1 Cor. 15? As it meeteth with our weakness and impurity, that being no way able to fulfil it, of ourselves, showeth our guilt, and it is to our ill nature a stumbling block of offence, and not only showing sin, but making it more stubborn and outrageous, though itself good and holy, as wholesome meat, and nourishing, meeting with an ill stomach, is not only not comfortable to it, but loathsome, and provoking even fainting and vomiting; or as good council meeting with a lewd disposition, is (though in itself godly) to that depraved humour but an occasion of rebelling, and rebellious headstrongness, and scorning, in impatiency and impotency, with spurning against it, and disobedience. 6. But obedience to the Law is true justice. Yes, for the man that doth those things shall live in them, Levit. 18. 5. Gal. 3. 12. Rom. 10. 3. Luke 10. 28. 7. But none may be justified by the Law? No, yet not because the Law is not perfect, or not able to justify, for the Law is perfect, holy, just, and good, but because we are not able to justify it, for the Law is spiritual, but we carnal, Rom. 7. 12. etc. 8. Why can none fulfil it? Because we are all sinners, and deprived of grace, as of the glory and image of God, Rom. 3. 23. yea sin is in the very regenerate, Rom. 7. 20. 9 What is the use of the Law? 1. To teach us these things, and the excellency of Law, and Lawgiver. 2. To show us what true righteousness is. 3. To humble us, and show us our weakness and infirmity. 4. To stir us up to better duties, and seek Christ and his power, and grace, so to bring us to him. 5. To direct us being in him, how to live acceptably, in striving to walk in the same. 10. How is this use of the Law then branched? Into the civil and spiritual use thereof, both in respect of reprobate or righteous. 11. What the civil use? To show the difference between good and evil, and what the acceptable will of God is, and to leave all without excuse. 12. What the spiritual use? To the reprobate, not only to leave them without excuse, but even to 1. Show their sin in the full extent, and so to make them appear more ugly and deformed, that are by nature void of good. 2. To harden them, that whereas they cannot perform it, take occasion thereby to bring forth more evil, and so to them the letter killeth; and kindling the heat of sin in them maketh it more strong. 13. Why should they be condemned since they are not able to perform it? We are not to look that we are able, but what we ought to do, not what In 1. Our corruption we want; but 2. What we received in our creation, that is, what the Lord gave us, and the Lord requiring but his own, we being not able, the fault is in ourselves. 14. What the use to the children of God? Twofold, Either 1. Before they be converted, to humble them, and show them their own weakness, whereby they may feel the sweetness of Christ in deliverance from the torments of hell deserved, which unless humbled by the Law, we could never be sensible of, but feeling it, desire the release, and so a Schoolmaster to bring us to him. And yet more, 2. After they be in Christ, for a rule of righteousness, and godly obedience to bridle the affections, while we strive for perfection. 15. What is then further expressed in this preface? First, the caution, for our more due consideration of these things, and our weak estate, and inability to perform the duties in the law required, in those first words, My good child know this that thou art not able to do, etc. 16. How is our inability seen? In that we are not able as of ourselves to think a good thought, much less to do a good deed, as of ourselves, since our depraved nature in Adam's fall, is not only deprived of all goodness, but inclined and prone to all evil. 17. Was no man ever able to perform them? None, except Adam in his state of innocency, and Christ, who was both God and Man. 18. How is the estate of man to be considered? 1. In his first creation, and estate of innocency, able to fulfil them, as them in God's Image, righteousness, and true holiness. 2. In his fall, and nature as now it is depraved, and deprived of all goodness, and so not able to fulfil it. 3. In his new birth, and regenerate estate in Christ, yet so not able perfectly to fulfil the law, but failing in many things, yet in some measure, yielding acceptable obedience. 19 How was that perfection in Adam seen? As he was perfectly good, created in the Image of God in righteousness and true holiness, having his soul endued with divine knowledge, free will and affections, holy in integrity and innocence. 20. How the depraved nature of man? As he is corrupted in his powers of body and soul, and his 1. Understanding darkened, full of ignorance and error. 2. His will crooked, and contrary to the will of God. 3. His affections impure, and so bad, that nothing so good but it will loathe or hate it, nothing so bad and vile, but they will wish and seek it. 4. His weakness such, that no power to any good in thought, word or deed. 5. His strength of corruption so great, that it will turn best things into ill to its self, and good things into occasion of falling, the graces of God into wantonness. 21. How this more manifested? In that they in this estate are compared to blind and deal, and worse things, even filthiness itself; so Job 14. 4. Who can bring a clean thing out of filthiness? and Rom. 7. 18. In me dwelleth no good thing, and David, There is none that doth good, no not one, they are all corrupt, and become abominable, destruction and unhappiness is in their ways, and the way of peace they have not known: yea the unregenerate do nothing but sin, and their best actions and ways, but sin, and to death. 22. How those in estate of grace? Yet they cannot perfectly fulfil the law, but fail in many things, as Jam. 3. 2. In many things we offend all; for though there be sincere and sound obedience from the heart, and guided by God's Spirit, yet it is but imperfect obedience; while the corrupt nature in the old man cleaveth so near to us, and is not quite expelled, but hindereth many a good work; whence the combat between the flesh and the spirit, when not the good that we would, but the evil that we would not is done, Rom. 7. 21. and so like Scholars practised in Christ's School in these exercises of grace, there will be faults in our doings easily found, we are not skilful to the full, or masters in the art of godliness, while we are in viâ here, only we shall be in patriâ, when all imperfection shall be done away. 23. Are none then perfect here? Not absolutely, but a kind of perfection is attributed to the godly, 1. As perfectio partium, opposed to hypocrisy, so sincere and true godliness, as in David, Josiah, and others. 2. Though not perfectionem graduum, or an absolute fulfilling of the law, and all righteousness, without failing in any thing, for this is in no man to be found of all the sons of Adam, that are only men so rejected, 1. Pelagianisme, that gave perfection to man's natural faculties, and freewill. 2. Semipelagianis●e, that in nature assisted by grace, will suppose free will, 〈…〉 of supererogation. 24. What ability then may we 〈…〉? Only that which is of grace in Christ, and to that measure that may be acceptable, though not perfect, since God is pleased so to accept of our best endeavours. 25. Whence are we to expect it? From God, the giver of all goodness, and so who is only able to work in us both the thought, the will and the deed. 26. What means to obtain it? As here is prescribed, continual and earnest prayer, the effectual means to obtain grace and all other blessings from the hand of God. 27. Is there such necessity of prayer then? Yes, as the natural life cannot be preserved without continual food, no more the spiritual life of the soul in grace, without continual access of God's graces and comforts to refresh and nourish it. 28. Is there such need for the faithful also to pray? Yes both, I. As continually standing in need of such comfort: 1. To show they are Gods children, and faithful servants. 2. To pay their vows, and duties of praise and thanksgiving. 3. To perform their obedience to him. 29. What manner of prayer required? As is here expressed continually, earnestly, and diligent prayer; so said, we ought at all times to call for grace by diligent prayer, and to this purpose we are bid pray continually, 1 Thes. 5. 17. 30. What further intimated in the question following this preface? That the Lords Prayer is the most excellent platform that we may desire of prayer, and absolutely in it containing all that we need pray for, and as a rule for our hearts and words to make request by, so most reverently and religiously to be respected and used, whence the reproof of any that either I. Superstitiously neglect 1. It, or slight it. 2. All set forms of prayer. II. Ignorantly attribute too much to the bare recital of it, so religiously using it with vain repetitions and babbling. III. Superstitiously use it to the expiating of sin, by the only often repeating it, etc. 31. Why is it called the Lords Prayer? As by him taught to his Disciples, and in them to the whole Church, so sanctified by his holy lips teaching and commanding it, saying, when you pray, pray after this manner. 32. Is it then meant in those very words? No doubt, after so good a Schoolmaster, and in words so well couched in so holy perfect and absolute manner, and for the substance, comprehending all things necessary to be desired. 33. What followeth? The express requiring the recital of the same prayer, intimated, so necessarily to be learned, and religiously used by all good Christians. SECT. 2. The Lord's Prayer. Hypothesis of the Lords prayer here proposed: the general thesis of prayer and the nature, definition, excellency, sorts, order and rules of it come to be considered: So the definition explained, and parts of prayer and order of them described, as also the sorts or kinds of prayer among themselves compared and illustrated, as of vocal and mental, of public and private, ejaculatory, and others, the difference, and degrees of excelleney all of them excellent, and useful in their kinds, the holy and religions use of set form of prayer in the Church of God, and reasons of the same, and how from all antiquity, and by all godly men used, whence also the Lords prayer by the Lord himself so propounded to be used, yet none of the others in their due seasons to be neglected; but most necessary on the divers occasions of our life, estate, and callings to be religiously practised, all of them, and often, as the many and continual blessings of Almighty God, are poured out upon us or presented to our eyes, and remembrance, the circumstances of prayer further set down and declared of kneeling, and the like gestures, the order and rules and conditions of all true prayer, the wings of prayer, and how made so powerful, and why the prayers of the wicked prove so uneffectuall and unacceptable, how we may pray, or more to elevate our minds, and inflame our zeal and affections to this divine duty of prayer in a due estimate of it, we may consider the rare excellency of it by the divine Eulogies, and other testimonies of holy scripture concerning it, as likenise the exceed 〈…〉 and urgent nesessity pressing us on inciting us to this duty; and lastly, the admirable force or surpassing virtue and efficacy of true prayer, which is of faith even to the obtaining of all our desires, overcoming the greatest powers that are in the world; the great dignity, urgent necessity, and wondrous efficacy of it here amply appearing from a survey of the real worth, right use, and rare 〈◊〉, both effects of it; to which may be added, these further godly and profitable directions therein for the right use and practise of the same, 1. REcite the Lords Prayer. Our Father which art in heaven, hallowed. 2. What is here especially to be observed? In general, what prayer is, and how regulated. In special, this prayer the perfection and parts of it. 3. What is prayer? Oratio, quasi oris ratio, the calves of the lips, or rather a devout pouring forth of the soul before God, in our submission to his Majesty and ordinance, and so honouring him. 4. What in it to be considered? The Nature Parts Sorts Rules of it, whereby the Essence Matter Manner Order of it declared. 5. What the nature or essence? As expressed in the definition of it, said to be the immediate worship of God, by our calling on him in the name of Jesus Christ, with devout pouring forth of the soul before him, acknowledging his great Majesty and mercies, and our own misery; so desiring both for ourselves and others, supply of our wants and necessities, from the fullness of his bounty, and giving him praise for the same: or more briefly thus; a lifting up of the heart to God, in the name of Jesus Christ, according to his will, in full assurance to be heard and accepted of him. 6. Why say you an immediate worship of God? Because that though many other holy actions both at Church and else, are his worship, as preaching and hearing the word, receiving the Sacraments, sacrifice, and obedience better than sacrifice, yet none so immediately honouring him as this, that primarily and totally respecteth it, as tendering him in that very act, our duty, and so in the act honouring and worshipping him; whereas preaching helpeth but our infirmity, and prepareth us to this duty, sacraments, sacrifice, and obedience, and all other good duties in the service of God, and his worship, are promoted and made more acceptable by this, and have as it were their best perfection from hence; and thus this is the greatest, highest, and holiest duty that can be done by man; and even Kings in this action, though other great matters required at their hands, do the greatest matter that ever they can do on earth, and perform the holiest duty, and most honourable, and strongest for their estate, as whence a blessing on all other their designs depends; and in this, serving God; in other greatest matters but themselves, or the people; and consequently David, or Solomon himself, more honourable on their knees, at this duty, than else in their greatest royalty. 7. How mean you the rest? 1. By calling on him, the very act of his worship, expressed in invocation, or lifting up our heart. 2. By pouring forth the soul before him, the true effigies of hearty and devout prayer, not of the lips only, but of the very soul; and without which it is not prayer, but only a bare repeating, as of the Creed. 3. In the name of Jesus Christ, the only means and help we have to be either heard or accepted, the foundation of our faith and confidence. 4. By acknowledging his Majesty, mercies, and our misery, the substance of confession, that consorteth true prayer, and so prepareth it, even accounted a part of prayer. 5. By desiring for ourselves and others, including petition and intercession, the parts of prayer, intimating our faith and charity, as other parts of prayer, intimating our humility and piety. 6. According to his will, the rule of all right and true prayer. 7. By supply of necessities from his bounty, what and whence we desire or expect it. 8. By giving him praise, the last part of prayer, and as consummation of the former, an effectual new prayer for more blessings. 9 By assurance to be heard, and accepted, the stability of prayer, our faith, without wavering, without which no prayer can be acceptable. 7. What are the parts then of prayer? These four, 1. Confession of God's Majesty and mercy, our wants and misery, humbly. 2. Petition, or craving the things we want, faithfully, under which deprecation for avoiding ill or danger. 3. Intercession for the good of others, charitably. 4. Thanksgiving or praises for benefits received, and dangers avoided, according to our bounden duty gratefully. 8. What order of these? As they are here remembered, and so to be seen in our ordinary Liturgy, and all other public authorized Liturgies used, and that most conveniently, in all devout and godly prayer, where first humble confession to God of his greatness and graces, from the bottom of our hearts, maketh us more sensible of our own weakness, wants, and miseries; which confessed, likewise prepareth us in the second place to pray and desire supply of our wants, from his bounty, and forgiveness of all defects, from his grace and mercy; and that not only in faith, for ourselves so to be heard for Christ's sake; but in the third place in charity also for others, by intercession for their good; and lastly, with praises and thanksgiving for benefits received, whereby more testifying his honour and our humility, whereby we may appear worthy of more blessings; and this the ordinary use in all prayers, though sometimes to be seen else, intermixedly proposed. 9 What sorts of prayer are there? Chiefly either in regard of the 1. Diversity of the instrument, the Heart Tongue Mental or Vocal prayer. 2. Divers use and exercise of it, Public or Private prayer. 3. Manner of conceiving it, as With premeditation, set forms of prayer. Without premeditation, and so Ejaculatory, or short prayers. Or of longer continuance. 10. What mental prayer? All holy aspirations of sanctified souls, silently in the heart & thought, breathing out and sending up prayer, and praises unto God; so Piorum desideria preces, and of this their holiness it is said, Non vox, sed votum, non chordula musica, sed cor; Non clamans, sed amans, cantat in aure Dei. And so Deus audit vota & desideria cordium, as Hanna, when she prayed, though not heard to speak with her lips, yet prevailing with God in her petitions, 1 Sam. 1. 20. and Moses crying, Exod. 14. 15. 11. What vocal prayer? The uttering the well conceived and holy vows and prayers of the heart, with lips and voice; so it may be noted, that though mental prayer may be without the voice, yet vocal prayer cannot be without the mind; for if it be, it is not praying, but only speaking the words of prayer, that a Parrot may be taught to do, as well as his Ave Caesar. 12. Which the more excellent? Both most excellent in their due use and time, and mental preferred, as it is, and seen to be the 1. Primary and proper instrument of prayer. 2. Fountain of the other, and perfection of it. 3. Best part of man thus employed in best use. 4. Spiritual exercise of the best part. 5. Directed in spirit to the father of Spirits, and so most sitting to be offered to that divine Majesty, as also vocal prayer, dignified, in that it is 1. Comprehending both, rightly used. 2. Lending a tongue, and further compliment to the former. 3. Profitable for others, and use of edification. 4. Useful to stir up our own and others affection. 5. More publicly setting forth the glory of God, and thus, both excellent and exceeding useful in their kinds, and either as excelling, so diversely excelled by other. 13. What public prayer? That public service and worship of God performed by many Saints jointly together, in the great Congregation. 14. What private prayer? The more retired and private use thereof, whether of one alone, or of more together, yet in a more private manner, as in a private house or family; and to this sort referred salutations, ask blessing, saying grace, and thanksgiving, before and after meat. 15. Which the more excellent of private or public prayer? As before was said of vocal and mental prayer, so may be said of these, both excellent and right useful in their kinds, and in divers respects excelling, and excelled by other, for public prayer more excellent in that it 1. Is a more public honour and worship of God. 2. Is a more general service performed by so many. 3. Is more representing the heavenly Hierarchy, where myriads of Saints and Angels perpetually praise God. 4. Is more powerful with God, as wherein the united force of many prayers jointly ascend. 5. Hath, and more particularly may expect to receive a greater blessing promised, as having a more especial promise of blessing annexed to it; whereas on the other side, private prayer excelleth, in that 1. It may be used more frequently, at all good occasions. 2. It may be exercised continually, when the mind best disposed. 3. It may be had, when the other often cannot. 4. It is the daily sacrifice, when the other but the Sabbaths exercise, or sacrifice. 5. It hath a blessing also promised, even when two or three are gathered together, that God will be among them, and never failed any good man, of the gracious effect; and so the frequency of this, as at all times, on all good occasions, every day, or hour, or other season, and as a daily sacrifice of a good Christian, and when our necessities urge, or devotions best enable us, by such often use, may seem in some sort to countervail the others greatness. 16. What are ejaculatory prayers? The continual breathing, or short sigh of a sanctified soul, on any good occasions breaking out into the praises of God, either by desire, or words uttered in brief, to show the good desire, motion, or prayer of the soul, and so many holy and good short speeches and sentences of divers Saints of God, and holy Scripture, are used to this purpose, as these of 1. The Publican, Lord be merciful to me a sinner. 2. David, first, My God, my God, why hast thou forsaken me? Secondly, Lord remember me in thy righteousness; or according to the innocency that is in me: or any sentence almost of his Psalms. 3. Nehemiah, Remember me O God, of thy goodness, 13. 31. 4. And divers even set forms are prescribed on sundry occasions, though generally such ejaculations are reckoned in that sort of prayer, as a sudden cruption of a pious thought, that is without much premeditation. 17. What other sorts of prayer? Both those larger prayers of the Saints of God, on any good occasion, though not without all, yet without much premeditation, speaking to God in the humble voice of prayer, as God's Spirit doth give utterance; and all set forms of prayer, whether in private or public, used to the honour of God, and so indicted for that purpose; of which sort, the prayers of many godly men in all ages are recorded, for to prompt memory, and help our weakness; even many Treatises to be found written for that end, and fitted to most particular occasions and persons; many also even in holy Scripture, and most especially that divine platform, the Lords Prayer. 18. But do not some despise or disprove these set forms of prayer? Nothing so good that some will not dislike, nor so bad that some vicious humour will not fancy; so not to be stood on, what some, but what the best approve; but that set forms of prayer may be religiously used, is by many sufficient and good reasons proved, in that 1. Every one, and at all times, when necessary to pray, is not endued with so great a gift, or ability, and therefore fit to make use of such as these. 2. Even in public place, not only much inequality of prayer, but confusion for want of uniformity would be found, if there were no public prayers used, and prescribed. 3. It hath been the use of the Church of God from all antiquity. 4. It hath been approved of at all times, and by the best and wisest. 5 It is found by experience, the weakness, insufficiency, excursions, tautologies, and impertinencies, by tedious and idle repetitions, in such, as so much affecting singularity, would only have such unpremeditated stuff for God's public and solemn service. 6. In particular, holy men recorded and approved in Scripture by God's holy Spirit, and have so instituted and used it, as 1. Moses used the same form of prayer, when the Ark removed, or stood still, Numb. 10. 35. 2. Aaron had a set form of blessing the people, with a kind of prayer prescribed. 3. David many Psalms, set forms of praises, thanksgiving, and prayer. to be used publicly, as Psal. 91. for the Sabbath; so did Asaph and others. 4. The Apostles used general and set forms of blessing. 5. Our Saviour prescribed this excellent set forms of blessing. 5. Our Saviour prescribed this excellent set form of prayer, John also having taught his Disciples to pray, Luke 11. 1. 6. Lastly, God's solemn and public service must needs be often very slenderly and perfunctorily performed, if not more disgraced by the confusion, turbulence and other deficiencies in that holy action, if it were not thus godlily cared for, & prevented; what ever some few fanaticke or turbulent spirits may babble to the contrary, or offer to trouble and disturb the peace of the Church, and good order, or despise the same. 19 What sorts of prayer chiefly to be used? Even all sorts, as occasion is offered by every one as they are able; and though public prayer, the chiefest, as the most public, and solemn worship of God, and to be performed by all, that a face of a Church of God may appear upon earth in resemblance of that glorious company in heaven; yet not any of the other sorts in their due times to be neglected, 1. Not private prayer, because that a daily sacrifice, and may be offered more often, and so acceptable. 2. Not mental neither, for it is of our best part, and best sacrifice, and may be oftenest offered of any other. 3. Not vocal, because we should praise God with every member, and especially our tongue, the glory of man, to the encouragement of others, and stirring up our own and others affections. 4. Not set forms, because provided to help our weakness that are sometimes so unprepared, we want so good matter, and words to move us, as they afford. 5. Not other ejaculations that are so holy and good aspirations of the soul, nor other longer prayers if God's Spirit be so present, that we are able to have longer Colloquy and speech with God. 20. But what if we use only some of these? If we practise only some of these, and not others, we may well want much comfort of soul, and spiritual strength, that otherwise we might receive, if we used or practised to use them. 21. But what if we neglect any of these, or some one only? So much worse than the former, as the neglect or contempt of any grace or goodness, is worse than the not having it, or not knowing our defect, which with ignorance may seem to have some spice, or measure of malice, and so if we neglect, or use not public prayers, it would argue us schismatical, or wretchedly profane. Or use not private prayers without grace, and having only a form of godliness without the power thereof. Or use not mental prayers, it may show little devotion or worth in our prayers. Or use not vocal prayers, want of charity, coldness, and much imperfection. Or use not set forms, arguing either presumption on our own strength, or scorn of others, and their pious industry. Or use not ejaculations, and such aspirations, arguing a deadness of spirit, that on many, or any excellent occasions, not once look up ward, when we might with these sharpe-pointed, and piercing meditations ascend to God, and up to heaven almost continually, and so likewise in neglect of the former parts of prayer. 22. How mean you that? If we neglect, or use not, 1. Confession, arguing a senselessness and stupidity of soul, not considering God's mercy, or our own misery duly. 2. Petition, showing want of faith, and no less senselessness of our great wants, weakness, and miserable wretchedness. 3. Intercession for others, a great want of charity, and extreme coldness of devotion, without hope almost to be heard. 4. Thanksgiving, arguing extreme ingratitude, and unworthiness of further blessings. 23. What good means may be used to stir us up to these duties? Even prayer itself, to pray that we may pray better, as scribendo disees scribere, legendo disces legere, and preeando disces prccari, so using this, we may learn to pray, and weep for that we cannot weep, or be sensible of these best things, which showing a good desire, can never be far from the wished effect, also in our minds often to revolve and consider, 1. The great mercies and goodness of God towards us to stir us up to thankfulness. 2. The great wants and miseries we are in to move us to confession, and prayer for relief. 3. The great wants our poor brethren are in, to move us to charity and compassion, so to pray for them. 4. The many dangers we have escaped by the gracious providence of God to move us to praise him. 5. The many blessings we receive continually to urge us to thanksgiving, that are continually preserved, fed and nourished, kept and sustained by him, which only well thought on, might move us effectually to this duty to pray continually. 24. How, or in what respect? 1. As every minute, day, Sabbath, hour, and year, are new blessings, adding continuance to our life and being, 2. As every minute, day, and hour, bring new blessings, or minister occasions to consider of the same, and move us to thanks. 3. As every creature may seem to put us in mind of their and our Creator. 4. As every good creature yielding us comfort may put us in mind of his goodness, as the sum of his glory, the Heaven his throne and residence, the day his light, and so every good thing showeth some spark of his grace and goodness. 5. As every blessing a new memorial of his love and bounty to us, so to remember him the giver of life, heat and comfort, friends, goods, health, and whatsoever we enjoy, to , feed, help or relieve us, and such pious arguments of praise, might be continually present with us to move us to praise him, that even while we live on earth we might herein lead an Angel's life, and be better prepared for glory, and capable of it in greater measure, the soul so adorned having so great a measure of grace, 25. When and where are we to pray? As often as conveniently we may, and the oftener the better, so with zeal and discretion, or with the spirit and understanding. 1. Both public on the Sabbath and solemn feast days, in the Temple with the Saints, in the great congregation. 2. Privately on the week days in the family, with the promise of the presence of God. 3. Retiredly at any time in the closet, where God that seeth in secret, hath also promised to reward openly. 4. Continually on every good occasion, and blessings received and considered, to remember and bless the giver, and send up some sigh or ejaculation towards heaven, whence the gifts descend. 5. Ordinarily for all those daily blessings received, as at our First, uprising, that restored to a new day and light, that might else have slept an endless night and sleep. Secondly, at our downelying, that having passed the troubles of that day we have rest, and in remembrance of our grave, our bed and sleep of death, Thirdly, at our receiving our meat, sanctifying the same by prayer, and after giving praise for the same. 6. Extraordinary as any necessities urge, or extraordinary blessings or dangers present, oftener and more incessantly, so we find, first Daniel three times a day, Dan 6. Secondly David seven times a day, and at midnight, and with great earnestness for the child. Thirdly, Christ himself three times together at his agony. 7. Whensoever we find ourselves best disposed to so holy a duty, and not to quench the Spirit, or neglect his good motions of grace in the heart. 26. What else to be noted for the circumstances of prayer? 1. Such as the time, the Sabbath most especially appointed for his solemn worship, yet not neglecting other times, but as often as conveniently may be. 2. Such as the place, the Temple especially, thence called the house of prayer, where many gathered together, like many coals giving the greater heat, many sticks the greater flame, and many godly men's prayers jointly, more powerfully ascending to pull down blessings from God, as he signifieth, Ezechiel the 14. by joining Noah, Daniel and Job together, to show powerful prayer, and not nelecting any other place on good occasion, as the three children in the Furnace, David on his bed, and Daniel in the Lion's den. 3. Such as the persons, the Minister especially in public, but withal the whole company, and communion of Saints so called, as gathered together in so holy an excercise, and therein associated with the Saints and Angels in heaven, that jointly with them, and ever, perform that spiritual and divine exercise. 4. Such as the ceremonies, such as appointed, or most tending to comeliness, and edification. 5. Such as the gesture, the most humble and reverend, by the outward position of the body, signifying the inward reverence and humility of the soul. 27. How is that? In uniformity with the Church in public, and according to the custom of the place, and direction of Authority, and so generally kneeling in prayer used with us as the most humble gesture, according to our Country's guises, though prostration in the Eastern Countries, and with the Jews, but not simply to exclude any manner of gesture, in humility presented in private, though in public required uniformity, most commendable, and kneeling showing most humility, and so we may find Daniel kneeling, and David saying, Come let us fall down and kneel before the Lord our maker. David prostrate before the Lord for the child. Isaac walking in the fields praying. The poor Publican standing aloof and praying. Jonah lying in the Whale's belly, praying and heard, and so any gesture not in convenient in humility, or it not stubbornly opposed to it, or charity, or uniformity, which thereby loseth the praise of humility, and groweth scandalous in the same. 28. What other the rules, or order in prayer? Direction, 1. To whom to pray, to God alone, not to Saint or Angel. 2. In whose name, in Christ's, the only Mediator, and no other. 3. By whose help the holy Spirit speaking in us, and making us truly cry Abba Father. 4. For what things, for only good things, not evil. 5. By what rule, according to Gods will. 6. To what end, to God's glory, the end of all. 7. With what conditions, and virtues to be graced. 29. What virtues required? Chiefly, 1. Humility, wherein the poor Publican respected, when the proud Pharisee rejected. 2. Faith, whereby only prayer is made powerful and acceptable. 3. Charity, without which we can never ask a petition shall please God, nor ever obtain of him more for ourselves then in charity, we would desire for other. 4. Repentance, whereby we putting off our polluted garments of sin, when we come into the presence of God, whose eyes try the children of men, and who so hateth sin that no impure thing shall come nigh him; for if a King would not be served by filthy clowns or boors at his table, how much less God in his Majesty by filthy and polluted carcases of sinners, stinking before him worse than carrion, and a very sink of corruption? 30. What the conditions then of true prayer? That it be 1. directed to God alone from such sanctified heart. 2. Found in faith, and directed by charity. 3. Strengthened by confidence grounded on his promise. 4. Accompanied with the true sense of God's infinite mercy and goodness, Our own need, necessity and misery. Hearty and earnest desire of God's glory above all things. 5. Fervent and zealous in the giving him the praise due unto his name, by such tendering our duty, though for the rest submitting all to his will. 31. What the wings of prayer? Alms and fasting, that will make it so are more high, and appear more acceptable before God, or faith and charity, faith whereby lightened and directed, charity whereby further enlightened and more inflamed. 32. Can the wicked prey or no? Either they cannot pray, their hearts being hardened, or they do not pray right, hindered by their sin and ignorance, or if they pray for good things, not heard, because they ask commonly for evil ends, or if for evil things, their prayer is turned into sin, so in effect in that estate they are wretched, and cannot pray, no more than a dead man speak or reason. 33. But do they not seem to pray? Yes, in words, but far from the nature of true prayer, as cain's sacrifice from an acceptable one, having blood and war in his heart, and so 1. Esau many cry, with strong cries, and bitter, but never thereby speed of the blessing, yea though with tears, when yet his heart not turned. 2. Balaam may wish to die the death of the righteous, and that his last end may be like theirs. 3. Very ungracious persons may have good wishes in their mouths, but never true prayer, as wishing the thing, but not the gracious means, to come by it according to Gods will. 34. What differences between wishes & true prayer? In that wishes 1. are more sudden and inconsiderate, soon ceasing; prayer more instant, fervent, deliberate. 2. Are without respect of the means, or care of right or wrong, prayer godlily respecting both. 3. Are for the most part for worldly things, or for better, but after a worldly fashion; prayer for spiritual things rather, or if for earthly, after a more heavenly manner. 4. If for spiritual things, are very inconstant and fading; prayer more zealous and fervent. 5. As transient and soon passing, and as it were a desire but from the teeth outward, and fitting the mouth of fools. When prayer is from a godly soul, persevering in humility, & other virtues in the favour of God, and fitting the lips of the wisest, so even wrestling with God, and gaining the blessing, or more yet to wing our meditations to the highest pitch so to inflame our zeal, and rouse up our affections, and kindle our devotions in and unto the performance of so holy and religious an action, we may with a learned and modern Divine for close consider the 1. Great excellency 2. Urgent necessity 3. Wondrous force and efficacy of this divine duty of prayer. How appears the excellency of it? For that it is defined by some to be an holy Coloquy, or Dialogue between God and a devout soul, yea Saint chrysostom terms prayer animam animae, the soul of a Christian soul, for as the soul is most essential part of man, so is prayer of a Christian, and as the reasonable soul puts a difference between a man and a brute beast, so doth prayer between a true Christian and a heathen, and Saint Bafil fitly resembles prayer to a chain of gold, where with the care of God himself is as it were tied to the tongue of man; for whereas God's seat is in heaven, whence all grace and goodness distils, and man's upon earth which is but a sink of sin, and valley of tears, there is no other chain to link God and man together more closely than this of prayer. And that this combines them it is plain, as a Christian in the 9 of the Acts is described by this periphrasis, that he call upon the name of the Lord, so God himself (in the 65. Psalm) is described by another equivalent unto it, for he is still the hearer of prayers, O thou that art the hearer of prayers to thee shall all flesh come. Secondly, we read in 141. Psal. is called a sacrifice, and that of incense, Let my prayers come before thee as incense, and the lifting up of my hands as an evening sacrifice. The sacrifice of incense being as well pleasing unto God under the law, and therefore called the sweet incense in Numb. 4. and there was appointed an altar of gold for it in Exod. 40. and this is moralised in prayer, Rev. 8. where we see an Angel came and stood at the altar, having a golden censer, and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne; mark how for the sweet incense of prayer there was provided a golden censer and a golden Altar, and an Angel to offer it, what greater honour can a mortal man, who is but dust and ashes, as Abraham himself acknowledged, attain unto then to be admitted to friendly and familiar conference even with God himself thus obtained by prayer? And thirdly, if we compare the Kingdom of Heaven to a Palace or Princely Mansion house, as our Saviour doth, John 14. then is Christ himself the only ready way conducting to this Palace, so he calls himself in the 6. verse of that Chapter, where he saith, Ego sum via etc. I am the way, and as Christ is the right way that leads to life, so faith (apprehending him) is as it were the door opening to this way, and so called Acts 14. Ostium fidei, the door of faith, and as faith is the door, so the word of God, and the knowledge of the same, is as it were the key that opens this door so named, Luke 11. clavus scientiae, the key of knowledge, and as knowledge is the key, so is prayer as it were the ring or hammer wherewith we knock, the very term being used Matth. 11. where our Saviour exhorting unto prayer, saith, pulsate, knock and it shall be opened; which may teach all Christians to take this hammer of prayer, and therewith knock, and call upon God that he would be pleased with the key of knowledge to open the door of faith, that so they may have entrance by the way of life into the Palace and Paradise of Heaven. This is the excellency of prayer. How show you the necessity thereof? It is such that whereas Darius Dan. 6. made an edict, that no man for the space of thirty days should make any petition to God or man, save to the King only, yet the Prophet Daniel chose rather to be cast into the Lion's den then to forbear so long the so necessary exercise of prayer. The simple necessity whereof will soon appear if you but take notice of 1. Our manifold wants both of outward blessings, and eke of inward graces. 2. Our manifold evils both of sin and punishment. 3 Our manifold miseries flowing both from temptation and tribulation. 4. Our manifold dangers, for what Saint Paul speaks of himself 2 Cor. may be found true of all Christians, That we are in perils of robbers, in perils of waters, in perils by our own Countrymen, in perils by the heathen, in perils in the City, in perils in the wilderness, in perils on the sea, in perils among false brethren, etc. and since in so many perils, O what need have they to fall to prayer! The Prophet David in the 36. Psal, speaking to God, saith, apud te est fons vitae, with thee is the well of life, and if with the Psalmist we liken God's mercy to a Well or Fountain, then may prayer be resembled to a Bucket wherewith the water of this living Fountain must be drawn up; and as the woman of Samaria in John 4. said to our Saviour in another case, the Well is deep, and thou hast nothing to draw with, etc. so may we truly say of this, the fountain of God's grace is unsearchable deep, and you have nothing wherewithal to draw thence the least temporal or spiritual blessing, save only this bucket of prayer; for what Saint James speaks of saving wisdom in particular, If any man lack wisdom, let him ask it of God in prayer, is undoubtedly true of all good things whatsoever, for they all descend from the Father of lights, and therefore if we lack any of these, we must ask them of God in prayer, and coming by faith to God the inexhaustible Fountain of goodness, use prayer as a conduit pipe to convey the sweet and saving streams thereof unto your souls. And lastly, if Saint John Apoc. 4. rightly compare this world to the sea, then may we with Saint chrysostom, nor less aptly liken prayer (velis & remis) to the sails and oars that shall waft us through the turbulent sea of this world, and as mariners never leave plying their sails and oars till they come to the haven where they would be, no more can we leave plying these our devotions till we come to that haven of happiness which we expect to arrive at in the heavenly Canaan, and thus the necessity. How then more shown the force and efficacy of prayer? Many excellent things are spoken in Scripture to set forth the power of prayer, as that it both shuts & opens heaven; for Elizeus was a man subject to like passions, saith James, as we are, and he prayed earnestly that it might not rain, and it reigned not on the earth for the space of three years and six months, and he prayed again, and the heaven gave rain, etc. yea prayer commands the whole host of heaven, for at Josuahs' prayer the Sun stood still in the valley of Gibeon, and the Moon in the valley of Ajalon; prayer hath stayed the fury of fire, and hath made iron swim upon the water; prayer hath made the barren womb fruitful, as in Luke 1. Zacharie thy prayer is heard, and thy wise Elizabeth shall conceive and bear a son; prayer cures the sickness of the body, as James 5. Is any man sick let him call for the Elders of the Church, and let them pray for him, and the prayer of faith shall save the sick; and prayer cures the sins of the soul too, as David, the publican, the thief upon the Cross, and many others, who as soon as they prayed were pardoned; to pass over a world of instances, the singular power of prayer may be discovered to the full, if you will ascend but these three degrees, first, that which subdues all flesh living, viz. death, yields notwithstanding to the force of prayer, seen in the Shunamites child, Lazarus, the widow's son of Sarepta, the Ruler's daughter, and some others, who by the virtue of prayer have been raised from death, and restored to life. Secondly, the Devil who in Heb. 2. is said to have the power of death, is not withstanding vanquished, sometimes by the power of prayer, as in Matth. 17. where our Saviour saith expressly, this kind of Devils go not out save by prayer and fasting, not by fasting alone, for fasting without prayer is but an image of holiness, and picture of hunger, but it is prayer quickened with fasting that must do it. Thirdly, and lastly, God himself (who hath power over death and the Devil) is after a sort overcome by prayer else why doth he call to Moses Exod. 32. to let him alone, it seems that the fervent prayer of Moses at that time did not only vincere but vincire, after a manner bind God's hands, and so hinder him from pouring the viols of his wrath upon the people; so in Gen. 32. the Patriarch Jacob by wrestling prevailed against an Angel, which the Prophet Hosea expounds of the power of prayer, not to think that his bodily strength could prevail, but the truth is, as the Prophet speaks, by prayers and tears he had power over the Angel, and was therefore called Israel, and Saint Paul alluding thereunto in Rom. 15. useth the very phrase, Now I beseech you brethren for the Lord Jesus Christ's sake, and for the love of the Spirit that you strive together with me in your prayers to God, who was that Angel he would have them wrestle for, so the word in the original properly signifies with God by prayers, this the force of prayer which is of faith, as Heb. 9 and 10. and James 5. may be seen at large, and thus appeareth the excellent dignity, urgent necessity and wondrous force and efficacy of true prayer. What other godly directions have you concerning prayer? For the manner of it whether privately as very necessary, or publicly, so most fitting, as by the Church the household of faith, so in the Church the house of God, who saith, My house shall be called the house of prayer, good reason that it should be 1. Vniversaliter, as concerning all generally by all persons, in all places, and at all times, on all occasions, but especially in the great congregation. 2. Vnanimiter, with all unanimous consent, in all charity and concord, and so in the spirit of n●ity, and bond of peace. 3. Vniformiter, by outward action and gesture testifying that inward concord, and consent of mind, as it were Saints on earth taking pattern from those in heaven, the blessed Saints and Angels and Elders there all jointly doing the same thing, all of them together rising, standing, bowing, ●alling to the earth, casting their Crowns to the ground singing Hallelujahs of glory, honour, and praise to God, and to the Lamb for evermore, that so his will may be done in Earth as it is in Heaven. 4. Ferventer, with ardent zeal and affection to the glory of his great name. 5. Frequenter, at all fit times, omitting no opportunity, when either our necessities require, or God's blessings invite, every day, hour, minute of time yielding some new blessing, or itself a blessing in the enjoying a longer time of grace, and so such imitation. 6. Fideliter, & fidenter, in true saith with love unsained, and sure confidence, reposing our trust in God, without waving or doubting, as Saint James speaketh. 7. Presenter, as knowing, or considering with the Philosopher, the present time is only ours, and delay breeds danger, and here is no delaying or dallying with God in this to be used, for true it is, Nescis quid serus vesper ferat, & qui non est hodie cras minus aptus erat, as true in this. 8. Perseveranter, with all constancy and patienc waiting the Lord's seizure, and never weary of welldoing, remembering the widow importunity prevailing with the unjust Judge, as much more we with the most good God. 9 Practice, and thus as perseveringly, even to pray continually, not only the vicissitude of frequent confession in humility, fervent prayer in true faith; pious intercession in unfeigned charity, and praise and thanksgiving in duty and gratitude, a forcible kind of prayer to pull down new blessings, each taking their turns in a constant and continued course, but such gracious speech of the tongue, seconding the humble desires of the heart, and both seconded by a godly course of life, best fitting a devout Christian, as the good life of the Preacher may seem a continual Sermon, so this godly life of a good Christian in this course may seem a continual prayer, from which directions how great abundance of holy meditations and helps to devotion, all incentives to this divine duty will arise may plainly appear. What followeth in special to be considered? The Lord's prayer, as an absolute platform of true prayer; the Preface and other parts of it. SECT. 3. Of the Lord's Prayer in particular, and the Preface thereof. and that fitly in the words, or form of the Lords prayer, or any part of its the Analysis of the same prayer, and first of the Preface of it, how is our Father, and what sons he hath, with the comfort that we have of such his being our Father more than in any other title or respect, and what use we should make of it in our well living, hom he is said ours, and in what respect so by us in our prayers to be named viz. to mind us to pray for the general good of all our brethren, why it is said in heaven to mind us of our own low estate, and his excellent Majesty, so to elevate our eyes and souls to his Throne of glory: Whence we hope for and expect all our helps and supply from him, who though on earth, and in all places most gloriously there reigning, with our greatest joy and comfort if we be truly his, why we ought to pray and not neglect it, how in this Preface the holy Trinity in: m●●ed, or to be understood. 1. IS it fit to pray in the very words of the Lords Prayer? It is very convenient, and being rightly understood, there cannot be conceived better; that if all the wise men in the world had consented together, a more absolute frame could not be contrived nor uttered with humane wisdom, and therefore well worthy to be used; and if God be pleased with us for his sake, his words also may well be deemed acceptable, especially when we present ourselves in his merits, and our mind in his words. 2. But may we not alter them? 3. Not in substance, but in circumstance or manner, to express more in particular our necessities or desires, which there in general are contained. 3. May we not pray the effect of any one petition by itself? Yes, if our necessities so require, and though in more ample illustration, yet the same in effect; for if opposite, or besides the matter there expressed in brief, it cannot be right, or accepted; and so having used our best skill to express our wants or desires in any particular, we usually close with this as in the most perfect and assured acceptable form that can be uttered; and more acceptable how much better understood, for so we pray more truly in his words, and with his Spirit, wherefore we ought to take the best care we may rightly to understand the same. 4. What is therein contained? Three parts: the Preface of confession, Our Father which art in heaven. The Petitions for ourselves and other, six in number, Hallowed be thy name etc. The conclusion of praise and thanksgiving, For thine is thy Kingdom, power and glory, etc. 5. What is contained in the Preface? I. A confession of God's great Majesty, mercy and goodness, in that a Father, our Father, in heaven, his throne of glory. II. A confession of our own, 1. humility, 2. duty, 3. wants, and 4. hope. As we are sons, we say our Father; as we are in earth, look up to heaven, up to the hills from whence cometh our help, even to our God in his holy habitation. 6. Who is here understood, called Father? 1. Either God according to his essence, the Father of lights, and so the whole Trinity may be understood as Father of spirits, and as the Son is called Counsellor, everlasting Father, and Prince of peace, Isaiah 9 6. 2. Or first Person in Trinity, in relation to the Son, and Holy Ghost, and so we pray to the Father in the name of the Son, and by the help of the Holy Ghost. 7. How is God our Father? Not only by creation, for so are all creatures also with men and Angels. But first more particularly, as made sons in Christ his natural Son. By redemption restored. By adoption acknowledged. 2. Manifested sons by our education in his house the Church. Teaching by his word and doctrine. Correction by his fatherly chastisements. Sanctification by his holy Spirit. Inheritance of Sons in his blessing. 8. What Sons hath God? Both 1. generally all creatures by creation. 2. Specially, Princes by participation of honour and authority, children called of the most High, and Gods: Most especially, and naturally Christ by eternal generation. 3. Particularly and legally all Christians by adoption in Christ, and though false, restored to be the Sons of God. 9 What are we put in mind of by this name Father? 1. Of the means whereby we are restored to favour our elder brother Christ. 2. The confidence that we may come with before him, being admitted Sons. 3. The love that he beareth to us, whom he accounteth so as himself our Father. 4. The dignity, and what persons we ought to be, so accounted his Sons. 5. The indignity we offer if we be not Sons, or faithful to presume, and so to be assured our prayer is but sin, and we deserve a curse and not a blessing. 10. Why call we him Father rather than by any other name? Because a name as most truly honourable, so most arguing love; for though King or Judge, or Prince, or the like, seem in common eyes more honourable titles, yet their truest honour from this, that fathers of the Country and Commonwealth; and for God, though King of Kings, Lord of Lords, God of Sabbath, Judge of the world, and such his names seem of more honour, yet full of terror as Majesty; and we poor creatures more need comfort, and he most honoured in his mercy, and how can those names be such comfort as Father, since he a 1. King of Kings, we dust and ashes. 2. Lord of Lords, we poor slaves. 3. God of Sabbath, we poor worms. 4. Judge of all, we poor and miserable sinners. So what do these great titles but strike a terror into us, that have need of mercy to comfort us in our deep necessity, and of a Father, not a severe Judge, our great Warrior of Prince to look upon our misery. 11. How are we then comforted in the name Father? In that it is a name of love and mercy, and as there is mercy with him he shall be feared, and so also honourable to him, and to us most comfortable; according to which name, showing mercy to all his creatures, and most particularly to us in Christ, so we may consider his fatherly love and affection, I. As he is a Father that 1. can deny us his sons nothing that is requisite. 2. Is ready to forgive, and receive the penitent sinner and son, as in the parable of the prodigal. 3. Is full of compassion in the bowels of his mercy, to his creatures and sons. II. As we in Christ, in whom he is well pleased. III. As we either, 1. ask or pray, ask him blessing. 2. Return, or are penitent, ask forgiveness. 3. Desire his love, favour or mercy. 4. Ask his grace. 12. What else learn we hence? As Sons to be like him, to have his image in us, Eph. 5. 1. To be holy as he is holy. To be merciful as our heavenly Father is merciful, Luke 6. 36. To be perfect as he is perfect, Matth. 5. 48. To be humble, and show all filial duty towards him our Father. 13. Why say we our Father? 1. In regard of God who is all our Father. 2. In regard of Christ, in whom he is so particularly made our Father. 3. In regard of the Holy Ghost, by charity speaking in our hearts Abba, and showing him all our Father. 4. In regard of the Church, in whose words as in general we are taught to pray being many, but one body. 5. In regard of our faith in that Church in Christ, whereby we have all one Father. 6. In regard of our charity, as we are to pray for, and to remember all, and so say our Father. 14. But why may we not as well say my Father? Though my Father, and my God or Lord in particular confidence in any distress may be well said of us, as Eli, Eli, etc. yet for a general form of prayer to be used by all, nothing so fit as our Father, in regard of his mercy, love and compassion, ready to receive, forgive and relieve us, and our Father especially, 1. As in Christ, in whose name and words we speak, for whose sake are not else accepted. 2. As in faith and confidence of this, in him, and by his Spirit. 3. As in charity with all men, so in body the Church, and taught to pray for others, as well as ourselves, and that our prayers can never be effectual for ourselves, farther than as in charity, earnest for others. 15. Of what doth it then chiefly mind us? 1. Of our Brother, Saviour, Redeemer, Judge also, Christ in whom God is made ours, and we his. 2. Of the strict union with God by Christ, whereby he being ours, whom have we to fly unto but him? 3. Of the communion of Saints, the family of God, of which we are made a part, and so to pray for our brethren. 16. What learn we farther hence? To take heed of all contempt of our brethren, for without that charity to pray for them, our prayers can never be effectual for ourselves, no not holy neither, nor prayers, but rather a cursing, and no way comfortable, nor a blessing, since God is not our Father, if we be not in charity, for God is love. 17. Whom are we then to pray for? Generally for all men, of all estates and conditions whatsoever, even our enemies, persecutors and slanderers, that God may turn their hearts; and for Turks, Jews, Infidels and Heretics, that they may be converted to the faith. 1. Especially for Princes, that under God may be the means of his glory by good government. 2. All good people, and benefactors to us, or the poor Saints on earth. 3. All those to whom in any particular respect, we are bound as Fathers, etc. 4. All those in any necessity, need, danger, distress or sickness. 5. Ourselves, and all our brethren, the elect, whom God in his predestinate counsel hath appointed to salvation. 18. Are there not some than we ought not to pray for? Yes, first the Devil, our and God's enemies, against whom we are to pray. 2. All known enemies of God, so David against his enemies, viz. as enemies of God, and whiles so. And so did the Church against Julian, and such as he and Samuel forbidden to pray and mourn for Saul, 1 Sam. 16. viz. as enemies of God, or whiles s. 3. The dead not to be prayed for neither, as whose estate is unchangeable of pains or glory. 19 Why added, which art in heaven? 1. To remember us of his excellent Majesty and power, and glory, as who dwelleth in the heavens. 2. To elevate our minds to his Throne of glory. 3. To mind us where we are, and so of our meanness, and to teach us humility. 20. Why to remember us of his Majesty, Power and Glory? For our comfort, and that as he is our Father, and so willing to do us good; so also, 1. In Majesty honourable, wherein our honour to be his Sons. 2. In Power, able to do what ever we desire, or he think fit or please. 3. In Glory, and of the same will impart to us, and do us good, and advance us for his glory. 21. Why to clevate our minds? I. That we may alienate our minds from earthly things, to be fitter to pray. II. That we may not be glued to the earth, for than we can have no desire or power to pray. III. That we may look towards our Father's house, and our native home, heaven. IV. That we may consider, 1. who it is, and where he is that we pray unto. 2. What things we ought especially to pray for, heavenly and spiritual things. 3. Whence those best blessings, and indeed all good gifts else descend, from above from the Father of lights. 22. How to mind us where we are? To make us in humility to consider our mean estate, and so 1. How we are in a vale of misery, this earth, in a place of necessity. 2. How far from our home, and thence long for heaven, our native soil, and father's house. 3. How much we want of perfection so to desire supply of grace. 23. How is he said to be in heaven? As in his Throne, and Palace of Glory, and whence he is seen especially to manifest the same both in mercy and judgements. 24 How his glory seen or manifested there? 1. In the inferior heavens, by whose excellent creatures sun, and hosts there, as the heavens declare the glory, etc. Psal. 19 2. In the third heaven, where is manifest his blessed vision, and fruition to the Saints and holy Angels. 3. In the heaven of his Church, where manifested to his Saints on earth, and those that excel in virtue. 25. How else is it manifested thence? 1. As his Almighty power is chiefly seen by his great works, and influence of goodness thence. 2. As his Al-presence, shadowed in the alcovering heavens universal architecture. 3. As his al-sufficiency to himself, and all his creatures signified by that universal covering. 4. As his All-seeing knowledge by that universal compass of the curtains or canopy and light of heaven; and so 5. His Omniscence, omnisufficiency, Omnipresence and Omnipotence, lively shadowed, and represented in the heavens; and as his purity & holiness represented in the purity and brightness of them; and his mercies and judgements also from thence. 26. How his mercies and judgements manifested thence? 1. In the signs and wonders showed thence to the terror of the inhabitants of the earth. 2. In the lightning and thunder, storm and tempest, causing fear and amazement, and often destruction. 3. In the clouds and rain, as in Noah's flood, sometimes bringing and threatening devastation. 4. In the distinguishing days and nights, times and seasons, by the lights and revolution of heaven. 5. In the influence of goodness into inferior things, as gracious dews from heaven. 27. How is he then by us conceived to be in heaven? 1. In the heaven of sanctified souls by his grace. 2. In the heaven of his Church, by his mercy and goodness. 3. In the heaven of visible heavens by his power and declarations of his glory. 4. In the heaven of superior heavens, his Court and Palace in excellent glory with his heavenly Courtiers, Saints and Angels. 5. In the heaven of highest heavens, dwelling in inaccessible light and glory. 28. Is he not then on earth? Not to be thought that he is absent any where, that filleth all places by his powerful presence; in whom we live, and move and have our being; and though heaven his Throne, yet earth his footstool, and both heaven and earth filled with his goodness and glory, who both here and in heaven guideth and governeth all things. 29. Why say we then so particularly in heaven? Because that in most eminency, the heaven is his Throne or seat and Palace of glory; and for our understanding, as earthly Kings his image, have Palaces of State to show their magnificence, so this heavenly Emperor hath that his celestial Palace, wherein is most perspicuously above all other places manifested his glorious Majesty. 30. What more learn we hence? 1. The greatness of comfort and confidence that we should have in our heavenly Father. 2. The height of our godly ambition, to be worthy sons of this our heavenly heaven's Father. 3. The fullness of joy and gladness from consideration of the excellencies of this our heavenly father above all earthly fathers; and this our King above all other earthly Kings and Emperors. 31. How is this especial comfort, confidence or joy? As our heavenly Father hath heavenly blessings, and inheritance to give us, and doth love his above all earthly father's love, who love but blindly, ignorantly and imperfectly, and he eternally, without end or imperfection, he hath all power, and all Kings, but worms, in comparison of him, and like the dust under his feet, yea Satan and all enemies tremble before him, who is able to defend his from all adversaries; and this our prayer is our speech to salute this our Father, who is thereby assuredly known our God and Father, as we more familiarly admitted into his presence to speak to him, and so often to salute him in that heavenly language. 32. But if we be his, what need we often pray? So much the more, 1. To show our duty and love to his honour. 2. To approve ourselves thereby in his favour so often and ordinarily, even here admitted into his presence. 3. To pay our duties that we owe of blessing, praise and thankfulness, the tribute of our souls. 4. To renew the covenant of grace, and us in Christ's garments, and justice more fully. 5. To reach out the hand of faith, thereby continually to receive new blessings. 33. What if we neglect it? We not only show ourselves unworthy of blessings, but to have no faith, and not to be sons that desire not our father's honour; nor to receive blessings from him; for if we will not, 1. Offer ourselves in his presence. 2. Speak to him by confession. 3. Ask him blessing by prayer. 4. Salute him in praises. 5. Reach out the hand of faith to receive blessings. 6. Ask, or speak for clothing or meat. Medicines or help. Cordials, or other comforts in our father's hand and gift, shall we not show ourselves most unworthy of any blessings, and worthy to be blotted out of his favour; in consideration of which we ought often thus to pray as we are taught, Our Father which art in heaven. 34. What farther expositions may you make hereof? In consideration how this Preface is applied to the whole Trinity, not only in general as one God in essence, but in particular intimated according to their persons, as by 1. Father, remember the first Person in Trinity both to Christ, and all us a Father. 2. Our representing him, in whom God is made our Father, Christ our Brother, Mediator, Judge, Saviour and redeemer. 3. Which art in heaven, intimating the holy Ghost, inhabiting the Saints, or God's presence by his holy Spirit in his holy heaven, both his 1. Saints, and their souls by his graces. Conscience by sanctification. 2. His Church on earth, by his mercies and consolations. 3. His Church above by his glorious visitation and continual comfort; thus understanding particularly one God in three Persons, Father, Son, and holy Ghost, by these words, Our Father which art in heaven. 35. What followeth? After this Preface in the second place, the petitions of the Lords Prayer. SECT. 4. The three former Petitions of etc. The Analysis and general distinction of all the six petitions, with the order of them, and reason of the same, this prayer is so excellent as in it comprehending the substance of all prayers and all the sorts and parts of them, the number of the petitions, and quality thereof, the 1. petition for God's glory, why fittest so first to be paced. The parts of this petition, what meant by the name of God expressed in the third Commandment, and what also by sanctifying his name, and how to be performed by us in all our thoughts, words and works respectively all of them, and so to be hallowed, or not profaned, not only in the duty of the third Commandment, so mentioned, but even all of them so what is either expressed or intimated in this petition is thus sumed up and declared, the second petition order and Analysis of it, showing the parts of the same, what meant by God's Kingdom, and how prayed for that it may come, as his Kingdom of grace how to be promoted, and his Kingdom of glory to be complete, and hastened, the Sceptre of God's Kingdom, and officers and instruments exercised in it according to their places and degrees, as well as the opposite of it the Kingdom of Satan described so what is either intimated or expressed in this second Petition here briefly summed up and delivered: the third petition, with the order and Analysis of it, what the will of God is, and performance thereof here intended on earth by men, as by Angels in heaven, with all alacrity, willingness, and constancy: the opposite whereof proceeding from the world, the flesh, and the Devil, how to train ourselves to seek, and our will to be more pliable to God's will which is to be sought in his word, and all both active and passive obedience to be ye elded unto it, so what is either expressed or intimated in this third petition, is here summed up, and this briefly delivered, 1. HOw many petitions are there, and how divided? Six in all, thus distinguished. I. The three former, concerning heavenly things, for the glory of God, viz. 1. Hallowed be thy name. 2. Thy kingdom come. 3. Thy will be done, etc. II. The three latter, part temporal, and part spiritual things, for our good: 4. Give us this day our daily bread. 5. And forgive us, etc. 6. Led us not, etc. 2. Do not all of them concern God's glory? Yes, but the first primarily, and immediately, and wholly intent it; the three latter not so immediately, but of necessary consequence, and secondarily, as we ought to refer ourselves, and all our good, to the glory of God. 3. What learn you from the order of them? In the first place to propose the glory of God in all our actions, and prayers, which cannot be without our exceeding good; and then our own good, but so as directed to the glory of God, and all things shall succeed well with us, and our prayers be heard; according to that, Seek ye first the kingdom of heaven, and the righteousness thereof, and all these things shall be ministered unto you. 4. What farther reasons for this? 1. For that God is to be respected absolutely for himself, man for God's sake: as first, such the order of the two Tables, the duty to God for himself, to men for his sake. Secondly, so God reverenced simply for his own, Rulers for his sake. Thirdly, God if he command as in his own power, is obeyed for his own, men in his right, and for his sake; whence, they that respect men, and above God, may be great persons, ashamed and confounded. 2. God's creation and works, were and are principally for his glory, and so ought our works, intentions, and prayers to be. 3. The final dissolution and end of all, and judgement, is for his glory, and so the end of all our actions, and of our duty, should be for his glory. 4. God's Saints, servants, holy men, and Angels, do all aim at his glory principally, and so ought we, if ever we hope to be, of that holy company. 5. The very vessels of wrath, and evil Angels, are and shall be to his glory, the glory of his justice; and so shall we, if we neglect it here. So this the scope that God prefixeth to his own actions and ours; and all good creatures do it willingly, and all others shall do it, though unwillingly, for God will have it done; so dear unto him is his glory. 5. What note you else generally in petitions? The form or manner of them, they showing all the parts of prayer, as well as the substance of it, I. in general, expressly in the whole frame of the prayer, wherein the 1. Preface is confession. 2. Petition and intercession the body of it. 3. Praise and thanks giving the conclusion. II. Particular in each of them; and is either First, expressed, as 1. Petition for ourselves, 2. Intercession for others, in the very words of each petition, so uttered indefinitely, or in the plural number, as they are Secondly, intimated, else therein a 1. Confession of some due to God, or duty from us, or both: or neglect, too frequent in us and others. 2. Deprecation against such neglect, or things opposite to the petition. 3. Thanksgiving, and praise, for the performance of our vows, and duty by us or others, in any measure; as also for graces desired, hoped, or received; which more in particular will be seen in the handling of each several petition. 6. What for the number of the petitions? The equality 1. argueth his mercy, that will hear us as much for our good, as his own glory. 2. showeth our duty, that aught as much to seek his glory, as our own good, if not more. 3. Reproveth us else, and our ingratitude, that can desire more or more earnestly for ourselves, than his glory; since he hath granted us to pray three for his glory, and three for our good, with promise to hear: a shame to inconsiderate petitioners, that can ask three score for themselves, ere one for God. 7. How do the three first petitions concern his glory? As they desire his name, kingdom, and will to be sanctified, promoted, and performed; and honour so advanced, as in the 1. That his honour in holiness may be promoted, hallowed, etc. 2. That his honour in power may be propagated, Thy Kingdom come. 3. That his honour in obedience may be performed, Thy will be done, etc. 8. What desire you then in that first petition, Hallowed be thy name? That Gods holy name may be glorified in the holy and reverend use of his titles, words, and works. 9 Why this petition first placed? Because none can be truly a subject of God's kingdom, or do his will, that doth not in the first place propose this the scope of all his actions, and make principal account of God's glory. 10. Who err from this? Whosoever either 1. Propose any thing to themselves before or above God's glory, as honour, riches, profit, pleasure. 2. Account such gain godliness, and so are but fleshly minded, puffed up, and knowing nothing as they ought. 3. Run on in profane courses, to the dishonour of God. 11. What parts of this petition? Two, the 1. Object, the name of God. 2. Action, sanctifying it. 12. What is meant by the name of God? As is expressed in the third Commandment, the means whereby he is made known unto men, or his glory shown in the world, whereby even every thing that serveth, or should serve for his honour, in some sort or other therein, comprehended; and briefly thus, I. His titles, 1. Proper, Jehovah, Lord, God, and the like, Father, Son, Holy Ghost. 2. Common, as his attributes, such as glory, honour, mercy, justice, etc. as called just, merciful, etc. II. His Word and Sacraments, Scripture, and all that pertains to it, to make it known to men and him in it, the preaching & hearing it, Church, persons, Saints, Sabbaths, and ceremonies means whereby we know him. 3. His works of creation, heavens that declare the glory of God, &c Gubernation, and providence, as his mercies, judgements, graces, and whatsoever any way declare his mighty power, or great goodness on earth, or whatsoever made known of him in the Books of 1. Scripture, the Law and Gospel, doctrine, and things therein contained, his titles, names, attributes, graces, and glory. 2. Creatures, where heaven and earth the pages, and every creature character of his glory, in which read and represented his creation, guiding, governance, and mighty preservation of them, and so all of them speaking and declaring his mighty name and power. 13. What is meant by sanctifying? Either a 1. Purifying and cleansing of things unclean, as Lepers, sinners, unclean persons, and their sin and uncleanness, or the like. 2. Preferring things polluted and profane, to better and holier use, as the Temples of Heathens, to Christian use. 3. Promoting things of common use, to a more sanctified use, as Aaron and his sons consecrated Priests, and water, bread and wine, so consecrated in the Sacraments. 4. Preserving things hallowed, in that use, as Temples and Oratories, to the use and exercise they are appointed. 5. Professing and declaring, or showing and setting forth with praise and honour, hallowed and sanctifying things, and in this sense chiefly understood, this sanctifying Gods name, as signifying himself and his honour; though as by it is understood the means of it in ourselves and other creatures, it may be taken in some of the other senses. 4. In what manner? As his name is sanctified in the holy and sanctified use of any the creatures, or dedicating ourselves to his service, as we may see in 1. Purifying our souls and consciences from evil works. 2. Converting sinners to God. 3. Preserving our bodies and souls in holiness and honour, doing all good works to the glory of God. 4. But most particularly in speaking and setting forth his honour and glory, which is the substance and effect of the third Commandment. 5. How is that performed? 1. By doing all things pertaining to his honour, and manifestation thereof. 2. Declining from all things tending to his dishonour. 6. How especially and particularly? By I. Thinking and meditating graciously of his 1. Holy and great name, and so of himself in essence, persons. 2. Titles of his honour and renown. 3. Attributes and actions, as creation, providence, mercy, justice, etc. 4. Holy Word and Sacraments, Law and Gospel. 5. Holy Church and Sabbaths, and all things dedicate to him, and called holy, of his holiness. 6. Creatures, all of them in heaven and earth. II. Speaking & discoursing piously & religiously of his 1. Holy and great name, and so of himself in essence, persons. 2. Titles of his honour and renown. 3. Attributes and actions, as creation, providence, mercy, justice, etc. 4. Holy Word and Sacraments, Law and Gospel. 5. Holy Church and Sabbaths, and all things dedicate to him, and called holy, of his holiness. 6. Creatures, all of them in heaven and earth. III. Doing all the special acts of piety and devotion, as 1. Preaching his name, words, and doctrine, the Law and Gospel. 2. Hearing and receiving the same, with reverence. 3. Praying and receiving the Sacraments. 4. Blessing and praising him. 5. Dedicating ourselves and souls to his honour. 7. How else to be hallowed? By declining all impediments of his honour, because we see his name too often profaned by all kind of evil and wickedness of men's, or the devil's invention. As 1. Idolatry, superstition, witchcraft. 2. Ignorance. 3. Ingratitude. 4. Dissimulation, and so by Swearing, Forswearing, Cursing, Blasphemy, etc. Where we desire that all these things, evil acts, and agents, whether men or devils, that are against his honour, may be removed; and so his name in all places, by all, and above all, to be honoured, and sanctified. 8. But his name is most holy, and how can it be more hallowed, or profaned? In it self it is most holy, and for ever, and so can receive no augmentation or diminution of honour, but in regard of the manifestation before men, so the wicked seem to profane it by their pollutions, but indeed come not nighest, but only pollute themselves, to their own perdition, that remaining holy for ever; and on the contrary, the godly strive to hollow it more, and so indeed procure their own holiness and honour, and thereby happiness; as God accepteth their good will in setting forth and declaring his honour, as especially by 1. Declaring and setting forth his power and greatness, justice and truth, mercy and goodness. 2. Praying to him, and praising of him. 3. Preaching and declaring his will, the Law and Gospel, to all men, whereby he is most especially honoured, even to the ends of the world; and all dishonour, vices and heresies rooted out. 9 Is this then the sum of the third Commandment only prayed for? It may be well understood so 1. Principally, that Commandment as where the hallowing of God's name is commanded according to the scope and words of this petition, and all profanation forbidden utterly, as is most plainly apparent. 2. So consequently of all the other Commandments of the first Table, whereby God's honour is to be set up in heart, as in the first Commandment; in the Temple, and in his solemn worship, as in the second Commandment, and especially on his Sabbath, as in the fourth Commandment, by which means he is more honoured, and his name universally glorified, as also in the 1. Second petition we desire it openly executed and promoted by his power. 2. We desire it may be willingly performed and submitted udto by our will and best and holiest affections. 10. What the sum of this petition then? That his name may be honoured and sanctified as acknowledged and declared so amongst all men; and the holiness thereof more famously with all due observances, by us and all people glorified; whereby 1. We may ascribe all honour to it, whether we speak of his titles. Behold his creatures. Meditate of his words and works. Receive any blessings. Be conversant in any holy duties, exercises. 2. All impediments of his honour may be removed, and his honour vindicate from all abuses of unholy and profane persons or Worldlings. 3. He will be pleased so to provide for the preservation of his honour that it may be so hallowed by all people, and that consequently his Kingdom of grace may come upon us. 11. What is in the letter here expressed? Most plainly, by the 1. Petition for ourselves. 2. Intercession for others, that God will be pleased to have this duty thus by us, and by others done, as we pray indefinitely, hallowed be thy name, and used the Preface our Father, etc. as let thy name be sanctified by all. 12. What farther intimated? Very apparently also a I. Confession of a 1. Due to God to have his name hallowed. 2. Duty of ourselves, and others to sanctify the same. 3. Defect that it is too often and ordinarily profaned, and so we pray for reformation. II. A deprecation against that abuse, and profanation, and that God will be pleased to vindicate his honour. III. Profession of praise and thanksgiving for that measure of grace whereby we are able to desire this. That hope we have to have it performed by ourselves and others. 13. How sum you up all these together? I. Our confession of a 1. Due, it is sit, O Lord, that thy name should receive the glory, and be sanctified. 2. Duty of ourselves, others: it is just, O Lord, that we should give thee praise. 3. Defect, it is too manifest, O Lord, that thy name is not honoured as it ought to be, but by us and others, too much dishonoured and profaned. II. Our petition, O Lord, let thy name be hallowed by us. III. Our intercession, we pray not only for ourselves, but, O Lord, let thy name be hallowed, and sanctified by us all, and thy glory among all Nations. IV. Deprecation, we beseech thee, to vindicate thy name and honour, and let not thy name be profaned by the enemy. V. Our thanksgiving for this well disposedness to his honour that it hath pleased thee, O Lord, to give us this grace. Our hope, in respect of ourselves and others, that thou, O Lord, hast ordained thy name by us, and many others to be hallowed. 14. What the second petition? That God's Kingdom may come, the number of true believers increased, the Kingdom of grace enlarged, and his Kingdom of glory hastened. 15. What the order of it? That after God's name sanctified, his glory desired and advanced, his Kingdom and power of grace is thereby promoted; extolled within us in our heart by faith, and the working of his good Spirit to the subduing of sin, and all that is against God, and without us in the world, in which Kingdom, we and all that are his, may readily obey him, and do his will; both men on earth with willingness, as Saints and Angels in heaven, with all readiness, joy and alacrity. 16. What parts of this petition? Two, the 1. Object, God's Kingdom. 2. Action, to come. 17. What mean you by his Kingdom? That mighty power, and infallible providence, seen in guiding, governing, and directing all things to good end for his glory; and we use to show a threefold Kingdom of his, as of I. Power in his universal Kingdom, the world, unto which all creatures are subject, both men and Angels, yea and Devils; and this Kingdom God's fold and field and draw-net, etc. as in the Parables and the parts, both 1. Good and bad sinners and others. 2. Wicked men and tyrants. 3. Who are the tares, dross, chaff, goats, cockle, and the like, etc. 4. As the godly, the sheep, and the like, wheat, gold, etc. and all shall bow under God's hand. II. Grace in his Church militant on earth, of which only the godly are subjects, as the wheat, gold, sheep that shall be severed from the tares, and chaff, dross and goats. 3. Glory in the Church triumphant in heaven, in the which Angels, and Saints, or souls of the just, after the separation, are his subjects. 18. What mean you by the action come? That his Kingdom may be, 1. Erected where it is not. 2. Continued, and confirmed where it is. 3. Restored where it is decayed. 4. Increased and enlarged by his effusion of his graces more abundantly. 5. Perfected in us, and our translation to felicity. 6. Consummate in all, and in due time complete, to his glory in eternity. 7. Universally ruled and guided according to his good pleasure and will. 19 How make you application particularly of the action to the object? For the universal Kingdom, that it may be so universally governed, and if it be his good will, all Turks, Pagans, Infidels, and Heretics, converted or confounded, all evil men reduced to godliness, tyrants and persecutors tamed, the Devil and his wicked instruments bridled, that his power may be seen in all things, and celebrated by all, and his good pleasure performed. 20. What for his Kingdom of grace? That it may be erected where it is not, both in our hearts by faith and praces of his Spirit, and in all places of the world where it is not, or where it never was planted, so among the heathen, and to the ends of the earth, that they may glorify God with us. 2. That it may be continued and strengthened by his gracious presence, and blessings, where it is, both within us, in our hearts, and without us, where ever in the world. 3. That it may be daily increased, and enlarged by more abundant measure of his graces, and effusion of his Spirit into our hearts, and upon all flesh to his more honour and praise, and more and more willing obedience. 4. That it may be restored where ever by Satan's malice decayed, whether within us by temptations of sin, from the world, the flesh or the Devil, or without us in any others, or in the vastity of those decayed, but sometime flourishing Churches, where God's honour did formerly stand, and as among the Turks, and Jews at this day, in that wonder of the world Jerusalem, and her Zion, now under Turkish bondage and slavery, those famous Churches in Asia, Greece, and Alexandria, now oppressed by savage Barbarism, and Mehometicall infidelity and tyranny; and where ever else, the true faith now oppressed or opposed; that God will be graciously pleased to relieve and restore it. 21. How for the Kingdom of glory? That as begun in grace, in us and others, by the power and earnest-penny of his Spirit, and gracious revelations of his presence, that it may be more perfected by our translation, to that beatifical vision of his glory; and for as much as it is daily tending to more perfection, in the increase of the number, and approaching of the determinate consummation, that finally he will, hastening the marriage of the Lamb, consummate and make complete that number, and give them full compliment of all joy in eternity, that all Saints and Angels together in fullest happiness and felicity, may set forth, and enjoy his glory everlastingly. 22. What is the Sceptre of this Kingdom of God? The power of God's Spirit ruling every where, most perspicuously, and over all creatures universally, as more particularly, by grace in his Church militant, and in most excellent glory in his Church triumphant. 23. What instruments doth God exercise in it? Even all creatures generally as instruments of his glory, so shall the very Devils be, wicked men and tyrants, though unwillingly, and constrained; godly men more willingly, and with readiness and joy, Saints and Angels most willingly, cheerfully, and speedily; and more particularly seen by us in this Kingdom of grace, 1. All good Kings and Magistrates that set forth his honour. 2. All faithful Pastors, Prelates and Teachers, that set forth the true faith. 3. All godly Elders, that govern well, and give good example. 4. All holy Confessors and Saints that have so set forth his glory. 5. All glorious Martyrs, Apostles, Prophets, patriarchs, and good men that have done, and do their best endeavours to set forth and witness the truth. 24. What do you then pray for in this respect? That God will be pleased to enable them with his graces, more readily and cheerfully to set forth his glory, as that 1. The King and Magistrate may be Careful and zealous; Prudent and Religious; Just, etc. 2. Pastors and Prelates may be Faithful in their places; Diligent in their duty; Conscionable and careful of their charge, all others may be godlily disposed, according to their several offices and duties, and so to praise God for any his excellencies and graces appearing in them, to the advancement of his Kingdom. 25. What is opposite to this Kingdom? The Devil, and all his wicked agents and instruments raised up against God and his truth, such 1. All evil Princes and Laws. 2. All evil Magistrates, and negligent Pastors, and slothful. 3. All evil and false Prophets and Idolaters. 4. All evil blasphemers, and 5. Generally all ungodliness, and vanity. 26. What of these? That God would be pleased to overthrow, root out, and destroy all such as the power of the kingdom of Satan, and opposite to his Kingdom. 27. What in sum is there then expressed or intimated in this Petition? 1. The part, expressed, as before showed, the 1. Petition itself, for ourselves, 2. Intercession for others, let thy Kingdom come, for all our good. II. The part intimated both a First confession of a 1. due that God's Kingdom ought to be advanced. 2. Duty from us and others, that we ought so much as in us lies to advance that Kingdom. 3. Defect in us and others, too common to be too negligent hereof. Secondly, deprecation against all oppugners and opposition thereof, whether in ourselves or others. Thirdly, thanksgiving and praise, 1. For the graces in us or others, tending to the propagation of his Kingdom. 2. For his so gracious government of us, and of all things. 28. How sum you up this in order? 1. Confession of a 1. Due that it is most holy and just that God's Kingdom should come, and his power thereof declared. 2. Duty of ourselves and others; that, O Lord, it is our duty all of us, to endeavour the same, and wish and seek by all means to advance it. 3. Defect, that there is even too supine a negligence in us, and others in this, as well as in many other good duties. II. Our petition for 1. God's power to be shown in advancing it. 2. For our own well disposedness that it may be such, that we may do our best to promote it, and that his Kingdom may come in us. III. Our intercession for others, that others may be as well disposed as we ourselves, and that his Kingdom may come in their hearts. IV. Our deprecation, that God will be pleased to pull down all enemies of his Kingdom, and all opposition and opposers with their malice and envy. V. Our thanksgiving, that it hath pleased him 1. So graciously to govern all things as he doth to a good end. 2. To give us grace to desire the same, and to seek it, as well as many others. 3. Further to assure ourselves and souls of that his Kingdom, so to be increased, perfected and consummate in his due time, in us and others, to the glory of his grace and power. 29. What the third petition? That Gods will may be done as readily by me, and all God's people upon earth, as by those blessed Saints and Angels in heaven, where it is to be done with all joy, courage and alacrity. 30. What is the order of it? After the desire of sanctifying God's name, and of the advancement of his Kingdom, that in that Kingdom his will may be done by us, and all men, whereby better to be assured, we are his subjects, as well as those willing and ready Ministers of his Saints and Angels in heaven, that his illustrious Kingdom of glory. 31. What the parts? The 1. Object, the will of God. 2. Action, to be done or performed. 3. Collimation of the action after the sublimed rule of Angel's obedience and duty. 32. What is the will of God? Understood to be either his 1. Secret will, which we are not to search into, but he will see in due time, and manner performed. 2. His revealed will, which is for us, and other children, which is required of us to be known, and performed, and so for us, and our instruction, revealed in his holy Word, Law and Gospel; a most sure and true record written for our remembrance. 33. What the doing or performance of it? Our holiness in the 1. Faith, knowing and believing it. 2. Practise of good works and obedience, answerably to be thought on, and proposed by us to be done, as it is required at our hands by God, and so herein professed obedience generally to God's holy will and commandments, and that in special sense, as not only the actions but the heart, and cogitations submitted to the performance thereof; & as in the last Commandment the very inmost cogitations of soul and thought to be reduced to this obedience, and the love of God; and thither tendeth that following collimation and direction. 34. How is this that rule of direction or imitation? In earth as it is in heaven, understood either, I. Improperly, in 1. Our bodies and members that are earthly, as well as in our souls and minds that are heavenly. 2. The lower parts and powers of our affections, as well as higher power of will. 3. Those that are yet uncalled, as well as those that are called, and already in the heaven of the Church's bosom, and Kingdom of grace. 4. In our own selves, endeavouring as in Christ to perfect the same. II. Properly in earth by us that dwell in this world, in the midst of many temptations and provocations to sin, as well as by the inhabitants of heaven, Saints and Angels, free from all temptations and discouragements. 35. How is it so done? If as by them usually performed, so we strive to do it, obeying both 1. Voluntarily, which is with all our hearts, willingly, freely, cheerfully, readily; without hypocrisy, grudging, repining, murmuring, grief or delay. 2. Totally, endeavouring to his whole will for the matter of it, manner of it, every part of it; so his will and not ours, to the denying of ourselves. 3. Continually, so with Constancy in our good intention. Perseverance to the end, and thus striving to perfection of obedience, we yield true and sincere obedience, which though in us imperfect, when thus regulated by this perfect obedience, and aiming at that perfection of Angels, though not attaining unto it, is accepted of God, and so to the proportion of our ability here intended; and this pressing forward here required by desiring more perfection. 36. How are Angels so obeying? As they are, and were ever understood to be 1. From the beginning, so continuing and persevering. 2. Winged messengers, with all speed, and diligence doing their duty. 3. Wholly addicted to his service, continually before him. 4. Reverently behaving themselves, hiding their faces for his glory. 5. Joyfully performing it, always singing Hallelujahs to the honour of his name. 37. What opposite to this doing of Gods will? I. Both our own wills. Our seeking our own will, or doing it. Neglect of Gods will. Not doing it, or not doing it, First, with due 1. Diligence, 2. Cheerfulness, 3. Constancy. Secondly, or not willingly, totally, continually, etc. 38. Who worketh this opposition? The Devil, seducing our souls, and corrupting our wills, and other faculties by his fraud, and collusion. 39 How is our will so ill? All wholly perverse of itself, and we have no greater enemy to our souls, than it so corrupted by Adam's fall, and continually corrupting us; thence evil affections, and all mischiefs and wickedness. 40. But do we not sometimes will better things? Not of ourselves, as not able to think a good thought, but if any goodness be in us, it is from God, as Philip. 3. 13. who worketh in us that will and deed, for if at any time, video meliora proboque deteriorasequor, in moral things, and much more in divine; where our will is enmity with God desiring evil and death, or failing in good; and if 1. We would discern truth, we are deceived. 2. If we look at goodness, we faint. 3. If we think of resisting evil, we fail and fall as a bird tied to the earth, so our souls to this body of dust, we cannot fly towards heaven. 41. What are we to do then or pray for here? That we may not 1. Desire, 2. Seek, or 3. Follow our own will which is evil, unholy and corrupt, but deny the same. And thereby be prepared to do Gods will, which is holy, just and perfect, as willing our salvation, and his own glory. 42. How is Gods will known? I. In Christ manifesting it, the incarnate word. II. In Scripture, the written word, the 1. La where his precepts, promises, prohibitions, threatenings, judgements, etc. 2. Prophets and Apostles writings, expositions of the same. 3. Gospel, the full revelation thereof in Christ. III. In Ministry of the Word and Sacraments in the Church. 43. Do we desire that God will do his own will? For the secret part we leave that to him, but for the revealed part we pray for grace that it may be done by us, and that he will yet therein begin, and finish such good work by his preventing, continuing, and subsequent graces; yet our own will so moved, cooperating and working with his holy Spirit, and direction in that obedience. 44. How is that obedience? Either active indoing, or passive in suffering his holy will, and both, with Cheerfulness and alacrity. Willingness and sincerity. Constancy and perseverance. 45. How active obedience? In all holy and godly works and duties; as 1. General obedience, and our inclination to it, and God's Commandment, both Absolutely for God's sake; In matter and manner as he requireth. Respectively for our own, and our neighbours, and all others good. 2. Of our especial callings. 3. Of piety and charity, etc. 46. How passive obedience? In hearing with cheerfulness what he pleaseth to lay on us since he is so pleased; remembering. That he is a Father, and willeth our good. That nothing is besides his will, nor can be. That he hath an absolute power over us and all. That he is faithful, and will give a happy issue. That he doth but chastise, and will turn it to our good and glory, if we with humility bear it. 47. What is in the letter here expressed? Our petition for ourselves that we may so acceptably do Gods will. Our intercession for others for the same grace, that Gods will may be, by us all so godlily and readily performed. 48. What further intimated? 1. A confession of a 1. Due, that Gods will ought to be done readily by all creatures. 2. Duty of all to strive to do it, and to be obedient, readily and willingly. 3. Neglect of it to be lamented. II. A deprecation against the neglect and disobedience. III. Thanksgiving and praise for 1. That portion of obedience, we or others are enabled unto. 2. That performance Saints and Angels do. 3. That hope of better obedience by us. 4. The grace we have to desire it and assurance God will hear us. 49. How sum you up this in order? I. Our humble confession of the 1. Due, and our duty, that, O Lord, it is right and just, that we and all creatures should be ready to obey thy most holy and just will. 2. Neglect, that it is too manifest we are not so obedient or careful as becometh us, but unprofitable, and disobedient sons and servants. II. Our humble petition for 1. God's power to be more manifested in our weakness. 2. Grace to perform it ourselves more readily, constantly and joyfully. III. Our humble intercession for others with us, that we may all do it, and they with us receive more power and grace. IV. Our humble deprecution, that, O Lord, though all our neglects be too lamentable, and we bewail our disobedience, way wardness and untowardness, we pray that all obstacles may be removed in us and others. V. Our humble thanksgiving for 1. That obedience in any measure by us or others performed, and so fully in Christ, and by Saints and Angels. 2. That grace in us, whereby we desire it, and bewail the contrary defect. 3. That hope we have of more grace, that it may be more readily and better done and performed in earth, as it is in the petition, even as willingly as by Saints in heaven. 50. What followeth? The three latter Petitions, concerning ourselves, and our own particulars or necessities. SECT. 5. The three latter Petitions concerning ourselves. the three latter Petitions considered, and first the order and Analysis of the fourth observed, the parts of it, and what is to be understood by bread, the supply of all our both spiritual and corporal necessity, the word of God especially, and Christ the bread of life in the spiritual sense, as material bread or food and all other comforts of l●se in the other, the literal sense to be understood, which named ours, tonote the honest getting and use of it, as daily to mind us of our present necessity and short life, and give to show it is of God's gift and blessing to us, and all, so this day to point out the present day of life, or eternity in grace or glory, and how both rich and poor equally need to use this petition, and beg at God's hand this very daily bread, and who pray not aright, or offend herein: as also against what we pray, and what in the letter expressed, or otherwise intimated, here briefly summed up, and thus explained: the second petition for our selves, or fifth in order, with the order and Analysis, and parts thereof observed; what meant by forgiveness and debts, or trespasses, and how we are debtors many ways, and say justly our trespasses, the condition whereon we ask forgiveness as we forgive others, and also no forgiveness at God's hand, so how, and how far men may, and aught to forgive their brethren, and their trespasses, and who offend against this divers ways, how David, Moses, and others did curse, and the Magistrate punisheth; and not forgiveth, and who truly, or as they ought forgive others, whereby the way is discussed, the power and authority that the Church and Priest hath to forgive sins, both according to the doctrine of the holy Scriptures, and expositions thereon of the ancient Fathers, and all orthodox Writers, and so generally of the whole Church of God in all ages, as well as the present Church of England, with the right understanding of her tenet in that point, and the good use to be made of it, whereby confession is explained, how far forth requisite, and coldly for the most part now used, but the defect of discipline, and other inconveninces plainly enough to be perceived, issuing from the same, so the true and genuine use thereof asserted and clearly proved by many arguments as aforesaid, and more fully by the general practice of the Church and primitiva times demonstrated, whereby the manner how it was by them exercised, and so the order of the ancient Church discipline is on this occasion set forth, and deciphered, and for the present petition here is farther declared, what herein we ought to doè or avoid: so what is here expressed or intimated thus particularly summed up together and explained. 1. What are the three latter Petitions? Concerning us, and our necessities, for things either 1. Temporal, as daily bread, Give us this day our daily bread. 2. Spiritual, As forgiveness of sins, etc. Deliverance from temptations. 3. Partly spiritual, and partly temporal, as deliverances from all evil, ghostly sin, and bodily dangers. 2. What the first of these Petitions? The fourth of the Lords Prayer, Give us this day, etc. wherein we pray for all things necessary for this present life, under the name of bread, or daily bread, and this day. 3. What is the order? Placed before those that desire spiritual things or blessings, to show, 1. Our exceeding necessity in this life, and so first desire food and raiment, without which we cannot subsist. 2. Our Father's mercy, that considereth this our need and weakness. 3. Our account and use we ought to make of it, since allowed to ask it, to use it as a step or degree towards better blessings. 4. What contained or to be considered in it? 1. The object, bread, and double epithetons of it: 1. Our: and 2. Daily bread. 2. The action, give,) and adjoined circumstance twofold, of the persons, To us; time, to day. 5. What understood by bread? 1. Either spiritually, bread of life, panis vitae, or coelestis, Angelorum, Manna, Angel's food, Christ, and God's word and Sacraments, in which respect it might be well preferred to all the rest of the Petitions, but thus more improperly. 2. Or temporally, the staff of bread, food, raiment, and all other necessities, all other comforts of this life, whereby to make bread relish well, and us to enjoy it. 6. How for the first sense? Spiritually taken, it may be understood indeed, & that most divinely, for God's holy word, which is food of souls, bread of life, & called by such honourable epithetons, showing the virtue and efficacy to sustain the soul, according to that of our Saviour, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God: Secondly, also for Christ himself, who is the incarnate Word, and Wisdom of the Father: who is the true bread of life, and food indeed: as thirdly, of the Sacraments of his body and blood, the spiritual food also of our souls, and so this called panis coeli, or coelestis, Angelorum, and the like; but not so properly in this place intended; since this bread in the first and second Petitions desired, where God's name and glory and kingdom are prayed for; and whereas in patriâ we desire to be satiated with this heavenly Manna, here more properly intended is the panis via, or viatorum, and that part that concerneth the temporal necessities of this life, intimated also by Today, and daily, and so bread is said to be either Panis Nature, of this life. Doctrine, of God's word. Gratia, Christus in Sacramentis. Gloriae, Christus in Coelis. 7. How is the word of God bread? As it doth nourish, comfort and strengthen the soul, as material bread doth the body, and so noted in these respects, of our souls 1. Vivification, raising it from death to life. 2. Consolation, comforting it in that life, and against all tribulation. 3. Confirmation in goodness, and against all ill, and assaults of the devil. 4. Delectation with the heavenly taste and sweetness, roborating, strengthening, and illuminating of the heart in the true faith. 7. How is Christ the bread of life? As the word of God manifested in the flesh, to the quickening and raising up of our souls and bodies, so panis hominum, and as the comfort of Saints and Angels in glory, so panis hominum & Angelorum, etc. and so to be noted this bread of life, in I. The Sacraments are to be hol●ly. 1. Prepared for with reverence, reached unto with fear, received by faith. 2. Ruminated with devotion, that it may nourish us in Christ, and make us one with him. II. Heaven, doth Satiate, without any defect, to eternity in glory. Delight, with eternal sweetness maintain life eternally, and so Angel's food, and as the Psalmist said, Man did eat Angel's food, panem Angelorum, thus in grace and glory. 9 What then of other natural or material bread? As by it we understand the very material food of our bodies, in this life, with all the necessary appurtenances of quietness and peace, friends, house, lands, or revenues, raiment, health, and other blessings to make it sweet and comfortable to us, as that stay of life, the staff of bread, is, or is accounted to be, so we must remember that it ought to be 1. Got by our honest labour. 2. Received with moderation and thankfulness, and so only properly our daily bread. 3. Imparted to others with us, as the poor our bread. 10. But why is all food called bread? To teach us the 1. Use, we should intend for strengthening us, the property of bread chiefly, not for vanity or voluptuousness. 2. Moderation, that should be as the holy and abstemious men, that lived with bread and water only. 3. Blessing, if we have it from God, it shall be sufficient; and having food and raiment to be content. 11. Why say you Our bread? To signify both 1. The love of God, that granteth it to be ours, by the giving, when else we have nothing of our own. 2. The manner of having it truly, if Christ be ours, in him both spiritual and material bread are ours, and in him alone. 3. The honest means of getting it required, our godly labour, and God's blessing, and not to feed on others labours, and eat the sweat of others brows, with the idle person and thief. 4. The charitable use for ourselves, and others, so of all our Father we ask all our bread, or ours in communi, and not my bread alone. 12. Who offend against this? All they that 1. Have it not of God's gift, in his love, for it is not theirs, they are but usurpers of God's creatures. 2. Have it not in Christ, as in him God, and all things. 3. Have it not by honest means, for they have not so much their own, as others bread. 4. Have it for themselves alone, that ask for our bread, and keeping it so, make it but my bread, and mock God in so doing. 5. Think they have a property in it, other then from God, or enough of their own for themselves; as the Fool in the Gospel; or neglect thus to make it their own, by the ask, getting, or communicating it to others, whereby in God's account, and the reward, it is most of all made their own. 13. Why say we daily bread? To put us in mind, especially of every days need of bread, and so necessity to pray for it, and consequently diligence to be used in that duty; else as panis 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heavenly bread of life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellence, Christ, the Manna and food of souls. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the succouring and comforting our weak nature by the ordinary use of it. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of crastinus dies, so to be solicitous, but not too solicitous and careful, only as becometh Christians, for that ordinary bread, and other necessaries. 4. Quotidianus, ordinary bread, not exquisite and dainty, being to nourish our weak, not pamper our wanton nature. 5. Quotidianus, daily, as most useful and necessary, not superfluous, that may be spared, only in avarice or ambition desired, but to suffice ours or others daily or present necessity. 14. What mean you in the action by Give? That it may please God of his bounty to impart the things we need to us, or the use unto us, and so grant us the sanctified use of them, and his blessing; and herein to 1. Give and bestow what we want, and have not. 2. Uphold and continue what we have, to us. 3. Maintain it to our use and comfort. 4. Preserve us to and in the sanctified use of it. 5. Bless and make it prosperous to us. 6. Grant us contentedness, and comfort with it. 7. Enable us thereby to his service, and thankfulness, in acknowledgement of his grace and blessings received; and thus it is truly and indeed given from God, and given from his hand to us, or into our hands and use. 15. Why say we, Give us? In respect of the charity whereby we pray both for ourselves and others, desiring the good of all, and as well our brother as ourself, and so say, Give us, as afterwards, Forgive us; and Led us not into temptation, and in this offend, both the Forget full, and neglective of this humanity, and common charity. The covetous, that desire only for themselves. The uncharitable, that not only not desire, but enviously repine, or maliciously grudge at others good. 16. Why say we, This day? As the word This day, or hodie signifies, variously 1. Either this day of eternity, as Psal. 2. Hodie genuit te, so the eternal food and bread of life, Christ, may be understood, desired for this day. 2. Or this day of life, all our time, so convenient necessaries, food and raiment, and with them content this day of our life. 3. Or this present day, now instant, and so most properly bread for the bare present to be given, for this present, not debar us from depending on God, by having superabundance, or too much, as the gift of many is, in fullness to forget God the giver of that abundance, as it were, we desire this day, and every day, to depend upon thy goodness, for our daily bread. 17. But what need rich men say this, or those that have enough for many days? Most of all, if they rightly think of it, to thank him for that abundance, as most bound, and for continuance of that blessing to them, because else 1. It may soon be taken from them. 2. They may be taken from it, as the fool in the Gospel. 3. The use of it may be taken away by Sickness, Weakness, Disquiet. 4. It may be a curse to them, by abusing it, in intemperance, and to their shame. 5. Troubles and disquiet may be sent, that shall spoil the sweetness of it. 6. Without content, with covetousness, or other Crosses, that may be present, if God give not his blessing, all the relish may be taken away, and they seem poorer in the having, or use, and be poorer in their souls, than they that want the same utterly, when God either breaketh 1. The thing itself. 2. The strength, virtue, and comfort of it. 3. The strength of them that use it. 4. The use of it, from them, or curseth it unto them, and the like. 18. What is then generally desired hereby? That God will be pleased graciously to give and prosper unto us his gifts, and so we ask 1. Our bread, meat, drink, raiment, and ordinary necessaries. 2. Peace, plenty, and tranquillity, to enjoy them, and that plenty. 3. Good governor's, to maintain that plenty and peace. 4. Comfort of friends in that tranquillity and victory over our enemies. 5. Seasonable weather, to receive the fruits of our labours. 6. Health and strength of body, with quiet of mind. 7. Good success to our designs, and God's blessing both to Second them unto us. Make all his creatures nourishable unto us. Sanctify us to the use of them, and them to us. 8. A charitable mind, and disposition in us, and all for the general good and comfort of all. 9 Contentation, without which we have nothing comfortable. 10. Dependency upon God's providence, with confidence daily. 11. Godly disposition to live in God's fear, by honest courses, to get, and holily to use his blessings. 12. Virtues of humility, lowliness, thankfulness, etc. without which we can hardly use this petition rightly. 19 Who pray not aright, or offend in this? Even all ungodly men that either trespass against men, by unlawful getting goods; or God, by abusing them after their ungodly lusts, and vanity of mind, and so the 1. Proud 3. Ambitious 3. Licentious 4. Voluptuous 5. Intemperate persons that desire not only bread, or with moderaion, but rather to abuse them to their excess of pride, vain glory, ambition, voluptuousness, lewdness and intemperance. 6. Prodigal, that wasteth the daily bread. 7. Covetous, that are for themselves alone. 8. Envious, that repine at others good. 9 Uncharitable, that hate, or love not their brother. 10. Hard hearted, and cruel or disdainful, that scorn, or pity not others. 11. Malcontented, that do enjoy nothing, as not content with any thing. 12. Idle, and slothful, oppressors, and thief, deceiver, etc. that get not their own, but others bread. 13. Unthankful, and they that trust in riches, or the arm of flesh, and never truly depend upon God, to ask or receive it of his gift, and so in general we see all ungodly and ungracious men fail in this, as most of the other petitions. 20. What pray we against? Against both 1. Extreme poverty, or want of necessaries. 2. Want of quietness, content, peace, and other comforts of life. 3. Unseasonable weather, 4. Invasion of enemies, 5. Sickness and mortality, whereby deprived or cannot comfortably enjoy God's blessings. 6. Idleness, covetousness, 7. Worldly care, 8. Discontent, uncharity, whereby we get not, or use not our goods lawfully. 9 Too much fullness, whereby in pride or vanity and excess, we forget God, and all moderation of daily bread, and abuse his blessings and ourselves. 21. What in the letter hereof expressed? 1. The petition for ourselves, to obtain such our daily bread, and a blessing upon it. 2. The intercession for others for the same grace and gifts from God to be granted there with us. What intimated? I. A confession of 1. God the giver of all goodness, and so of his continual graces to us, in giving us, etc. 2. Our duty to beg it daily at his hand. Our defect and neglect of this duty. II. A deprecation against all extreme want, and poverty, or other hindrances of enjoying our daily bread. III. Thanksgiving and praise for 1. For all benefits and blessings in general or special received. 2. Deliverance from adversities and want. Hope of being heard, in the continuance and comfortable enjoying, etc. 22. How sum you it up together in order? I. Our confession of 1. God's bounty, that O Lord, that every good gift, and every perfect giving cometh down from above, etc. and that thou clothest the Lilies, and feedest the young Ravens that call upon thee. 2. Next, our duty, the eyes of all things look up, and trust in thee, O Lord, for thou givest them meat in due season, thou openest thy hand, and fillest all things living with plenteousness. 3. Defect, too often, O Lord, we have gone away from thee, and have not looked up to the hills, from whence cometh our help. II. Petition, Be merciful unto us, O Lord, and give us this day our daily bread. III. Intercession, Show us the light of thy countenance, & give thy blessing unto the people. IV. Deprecation, defend us, O Lord, from want, and let there be no decay, no leading into captivity, and no complaining in our streets. V. Thanksgiving and praise, 1. Happy are the people that be in such a case, yea blessed are the people that have the Lord for their God. 2. We will also tell of thy mercies, and sing of thy praise without ceasing. 3. In assurance of thy grace, we will trust in thy salvation, yea jacob shall rejoice, and Israel shall be right glad. 23. What the second petition for ourselves? The fifth in order, forgive us our trespasses, as we forgive, etc. wherein we ask forgiveness of all sins, errors and offences against God or man; as we are in charity affected, and in repentance humbled, and ready to forgive others; without which condition of charity and repentance in faith, it is impossible our sins should be forgiven. 24. What the order of it? After ask good things, from God, our daily bread, we are hereby put in mind what is the hindrances of his blessings, our sins, and so taught to desire the impediments may be removed, whereby his blessings may more freely descend; for our sins are a separation of our souls from God, and of him, and of his favour from us, which that it may be removed, and we reconciled, we pray forgive, etc. 25. What herein contained? 1. The petition, wherein the Action, forgiveness. Object, of our sins. 2. The conditions, as we forgive them, that etc. 26. What meant by forgiveness? God's absolute remission of sin, both in guilt and punishment, and blotting it out of his book, and remembrance, that it never rise up in judgement against us, to shame or condemn us; with the means whereby we desire it graciously effected in us; therein considered, I. The giving of his graces, of Faith, and Repentance. Humility. Confession. II. Forgiving the Gild of sin, spotting the soul. Punishment deserved in his anger. Death temporal, and eternal. III. Acquitting us by 1. Applying Christ's merits to us. 2. Accounting and acknowledging us just before him. 3. Renewing our decays by his Spirit, by sanctification and holiness. 27. What meant by sin or our debts? Our offences against God or man, for which we owe satisfaction, and so become debtors, which debts we are never able to satisfy, and so we pray for forgiveness of those sins, offences or debts of ours, being so many and so grievous, both against God and men. 28. What sorts of these debts are there? I. Against God, many and infinite ones, in number, and greatness, as 1. Errors. 2. Ignorances', negligences. 3. All manner of breaches of his Law, both in thought, word and deed. II. Against superiors in disobedience. III. Against equals in love and and charity. IV. Against inferiors in uncharity, and want of mercy. V. Against ourselves, by our intemperance, error and rebellion: Or we are debtors, To God, owing love and duty: To all superious, owing obedience: To all men, owing justice in love, unicuique suum reddere: To enemies, to put away anger, and forgive injury: To ourselves, owing abstinency from ill, that hurts the soul, by which we are to be rightly ordered towards God, our superiors, our neighbours, our enemies, ourselves, and aught to render every one of these their due, or we be else debtors to God and men, and sinners against God, especially in every of them; as breakers of his Commandments. 29. Why say we our trespasses? As most sensible of our own sins, which do in number pass the sands, or the hairs on our head in number, and are innumerable, as the Psalmist speaketh, and which may be a motive to us, both 1. To forgive others, since we have so many sins to be forgiven at God's hand. 2. To pray also for the forgiveness of others sins, which we will, if we have either charity or sense therein, of ours or others misery. 30. Why add we that condition, 〈◊〉 we forgive, etc. To teach us, that without charity, as well as saith, it is impossible to please God, or obtain our prayers to be heard, or forgiveness at his hand; therefore if we ever hope to obtain our prayers, we must be in perfect charity, and able truly to pray for our enemies, perfecutors and slanderers, and forgive them that trespass against us. 31. What if we do not forgive them? We may not exepect forgiveness, nor any other blessing for want of true charity, for we 1. Are hereby unfit to pray as we ought. Unfit to receive any blessings. 2. We desire no forgiveness, because we forgive not others. 3. We desire rather a curse, and God will not forgive us, because we forgive not; and so in effect we pray for our own condemnation. 32. May we not leave this petition then? Yet nevertheless Christ's sentence remaineth true, except we forgive, we shall not be forgiven; and we pull down condemnation upon our souls, or if we think to pray other prayers, no prayers are accepted without charity, or not regulated by this; nay our prayers will be turned into sin, and a curse, and snare to our souls, and but a mocking of God, without this charity. 33. Who then can forgive sins? God only originally, and totally, but 1. The Church authoritative from him, and ministerialiter. 2. Man also partially, and fraternialiter, for his part, what lieth in him. 34. But how can men forgive sin? That part which pertaineth to him in the offence, as 1. The want of charity, or breach of brotherly love. 2. The wrong or injury, for which he oweth satisfaction. 35. When man hath forgiven, is the sin acquitted? Not except God also forgive, and wash out the offence, in his mercy, for the least part of sin even against men, is that offence against man, and the greatest part against God; 1. The blot of the soul. 2. The blemish of God's Image in the same. 3. The breach of his command, and so contempt of his Majesty, which is the foulest part, rightly conceived, of all sin, and the poison of it. 35. What if man do not, or will not forgive? Yet God may to the truly penitent, and he be fully absolved, though man refuse it, if he be asked forgiveness, since both the offendor, and the offended person are but clay in God's hand; and they both wholly his, and all that they have, and he may dispose of them, and theirs absolutely, at his pleasure; and if they stubbornly refuse to forgive, he both can and will forgive. 36. What need we ask forgiveness then of men, or give it them? 1. To show our charity, or brotherly love. 2. To maintain love and charity, and emutuall duty. 3. To exercise our piety and faith, and gain peace of conscience. 4. To express, and 5. To signify Our desire to be forgiven at God's hand. Our obedience to God's Commandments, etc. 37. What forgiveness of our brother then required? To forgive him always the breach of charity, By forgetting of offences. By not seeking revenge. By not taking opportunity to revenge. By not bearing malice, etc. To forgive him sometimes the very offence and debt, or satisfaction, if the party unable to make satisfaction. If in that case desire it numbly. Offer any satisfaction he can in part or in penitence. 38. How is it forgiven, if satisfaction required? If all malice, and remembrance of injury, be put away, and all desire or seeking revenge, be laid aside, the chiefest and best part performed, and yet in many cases, satisfaction may be required lawfully; as where there is ability, yea and sometimes commanded, if for public testimony of good name, the truth, or the like, and otherwise though the debt, or satisfaction be forgiven, and malice not removed, or not done in charity; the best part of forgiveness is not performed, but happiest he that can forgive both; which meant of forgiving, forgetting, and being in perfect charity. 39 Who offend against this? All such as either will 1. Not forget wrongs and injuries. 2. Amplify them beyond measure, or the truth. 3. Not be courteous towards others imperfections or weakness. 4. Not forgive, being humbly and penitently desired. 5. Curse or revile their trespasses. 6. Study revenge, or to hurt them again. 7. Continue in malice, hate, or desire of revenge, and so out of charity. 40. What then of David, Moses, or others, that cursed or punished offences severely? It was done of them, both 1. For the public glory of God. 2. By his particular command and direction. 3. Not without the spirit of prophecy. 4. Against the noted and open enemies of God. 5. As public Magistrates. 41. How of the Magistrate that punisheth and not forgiveth? It is to be considered, and so distinguished between a private and public person; the public in the place of God, and for the good of the Commonwealth, and therefore set to execute his office, and punish the offendor, and it were cruelty for him, and the place of judgement to acquit the guilty, as well as punish the innocent, which were to set open the door to all impiety; though as a private person he may commiserate the person, though not the offence, and for his private self, forgive that part of the offence, though punish the person, and so in place of judgement he must execute justice, and give sentence according to right, and only in some cases after, upon hope of amendment, may extend mercy, or grant pardon, but not to the encouragement of any vice or wrong. 42. But who is so faithful and charitable, that can as we ought so truly and fully forgive? If we desire truly to forgive and forget wrongs, and only imbecility of the flesh, striving against the good Spirit of God in us, making us have a sense of our own weakness; it is a good sign of that Spirit working in us, that will effect his good work, and that such our desire is accepted, and God will more perfect it; for it is not said, as we forgive, or meant, either 1. In that measure that God forgiveth us. 2. As a means or cause of merit in us. 3. As a pattern for God's imitation of our imperfection in forgiving. 4. In that extent God forgiveth totally, etc. But to testify the truth, and sincerity of our heart, in this desire; and the charity we be are in our heart unfeignedly to our brother; though we cannot perfectly do what we desire, and that we may consider how gracious before God even such good desire is, that he preseribeth it here for a condition. 43. How doth the Church forgive sins? As by God's power and commission given to it, or the power of the keys, in foro interiori, acquitting the truly penitent, and in foro exteriori, or fancy Ecclesiae, testifying the same; where if men out of hardness of heart will not forgive, when required, yet God as by himself, by men also, his Ministers, will both forgive and quiet their conscience, and acquit the guilt, if with unfeigned repentance desired, as to whom power over all doth belong, and who doth and can do it powerfully, as men his servants ministerially, whatever men, not his servants, recalcitrate, or kick against it; so what in foro conscientiae, cleared, and in fancy Ecclesiae published, as in aede soli, his Church acquitted, shall in arce poli, his Temple, and throne of justice in Heaven, be so acknowledged; and we have his Word, and record, and Spirit, & sonus testimonii for it; as in the 12. Section of the Creed is also more fully demonstrated. 44. But is not this power of the Priests, and of the Church, controverted, or denied? Not unless by Schismatics, or no better than Novatian heretics, as the Fathers style them, and so by Arrians, and other heretics, greater matters, even to the Trinity itself, could be controverted or denied; and none but such false brethren can deny this; for if we believe Scriptures, credit the ancient Fathers, or assent to the Church of England, we shall find it a truth uncontrollably asserted, and undeniable. 45. How show you, or confirm you it? To begin with the Fathers, that as nearest the Apostles times, best knew the Scriptures, and meaning of them, delivered from Christ and his Apostles, and so best expositors of them; saith Saint Augustine, Qui confiteri vult, ut inveniat gratiam, quaerat Sacerdotem scientem, solvere, & ligare, if he will be sure of pardon, let him seek out a Priest, and make his confession to him; for God who alone hath the prime and original right of forgiving sin, hath delegated the Priests, his Judges here on earth, and given them the power of absolution, so that they can, in his name, forgive the sins of those that humbly confess unto them: but as the Scribes said once, Is not this blasphemy? if any Schismatics amongst us shall say, Is not this Popery? we may well answer with holy Job; or bid them take his counsel, cap. 8. v. 8. inquire of the former generations, ask of the Fathers, and they shall tell thee: the Fathers too pious to speak blasphemy, too ancient to be suspected of Popery, these may inform us farther herein. 46. What ancient Fathers else? With Saint Augustine take Saint chrysostom in his 5. Hom. on those words of Esay, I saw the Lord sitting on a Throne: what is comparable, saith he, to that power of the Priest, to whom Christ said, Whatsoever ye bind on earth, shall be bound in heaven, and whatsoever ye lose on earth, shall be loosed in heaven? heaven waits and expects the Priest's sentence, here on earth; for the Priest sits Judge on Earth, and the Lord follows the servant, and what the servant binds or loses, Clavae non errand, that the Lord confirms in heaven; words most clear, for the formal judiciary absolution of the Priest, nothing more plain; and Saint Jerom the supposed Patron of that opinion, that holds the Priest's power only declarative; (and so in effect, none at all) speaks yet home, in his Epistle ad Heliodorum de vita solitariâ, saying, God forbid, that I should speak a word amiss against the Priests, Qui sacro ore Corpus Christi conficiunt (in the holy Eucharist meant) per quos nos Christiani sumus, (in baptism) qui claves Regni Coelorum (habentes quodammodo ante diem judici, judicant (by remitting and retaining of sins) where he that can but construe Judicant, needs no further Comment of his words; so Saint Grogory the Great, 26. Hom. in Evangel. Apostoli Principatum supremi judici sortiuntur, ut vice Dei, quibusdam pecea●aretineant, quibusdam relaxent, the Apostles and in them Priests, are made Gods Vicegerents on earth, in his name to retain, or forgive sins; (not declarative only, but judicially) animarum judicios siunt, as he goes on speaking, made judges of the souls of men: casting the obstinate down to the gates of hell, by the fearful power of excommunication, and lifting the penitent into heaven, I by the blessed power of absolution; and he no better than a Novatian, with Saint Ambrose (in Psal. 38.) that denies it; as Saint Cyprian, and many other Fathers also show too pious to speak blasphemy, and too ancient to be suspected of Popery, as a foresaid, and thus the Fathers inform us. 47. But put all out of doubt, how show you it by Scripture? If we look to Matth. 18. 18, and John 20, and 23. there is plainly a power of remitting sins, first propounded and promised, and after fully performed and given or granted to the Apostles, and the Priests their successors; or as it were conferred and confirmed to them by our blessed Saviour, saying, Whose soever sins ye remit, they are remitted, etc. which cannot be otherwise understood; for how ever some would fain expound it of preaching only, (as those of the Novation strain) or of baptising, as some others would guess, yet plain it is, both these they had power to do before; as Matth. 10. 7. Go preach, etc. as John 4. 2. the Disciples baptised, etc. but this power most emphatically here delivered, with a ceremony, after his resurrection, and so received; where seen, John 20. 22. he breathed on them, as it were infusing that power, and investing it on them, and them in it, he bade them receive it, and joineth to it that commission so amply, saying, Receive ye the holy Ghost, whose sins ye remit, etc. which word of receiving the power could not be properly used by him there, if they had been endued with it before, as they were with power to preach and baptise, though perhaps not in so ample a measure, enabled to do it; this the genuine sense, and thus the Fathers, and all best Writers interpret it, the peculiar power given, as God's deputed Judges on earth, in his name, to pardon and absolve the humbly penitent of their sins. 48. Is this the tenet also of our Church? It is, for so, in the second exhortation before the Communion, the penitents are exhorted to come to some discreet and learned Minister of God's word, by his Ministry to receive comfort, and the benefit of absolution, to the quieting of their conscience: so likewise in the form of absolution, prescribed by our Mother the Church, for the visitation of the sick, after confession to the Priest, he thus absolveth; by the authority committed to me, I absolve thee from all thy sins, in the name of the Father, etc. 49. But here some may say, at the time of death, indeed, in articulo mortis, it may be more convenient, though not else? If so, than it is enough, and as much as we need desire, for a good Christian will, and aught so to prepare himself, as if every day were the day of his death, because nescit quando Dominus veniet, and he should by this reason, be thus often or always prepared, so all the holy Father's teachus, as our Saviour himself, and from a glimmering of this light, the very heathen could say omne crede diem tibi deluxisse supremum, thus then by this rule we should not only allow it, but the frequent use of it; as perhaps the best Christians best know the use, comfort and necessity of it, they having (to be feared) but hard and seared consciences that neglect or despise it, or at least that find no need of the use, or comfort and benefit in the use of it; being so great a quiet, well understood to a troubled conscience, of which what good Christian is free, and so good a preparative to our end, and calling hence, of which who is certain, or who can be too religiously careful, especially since they are so often in holy Scripture called on for it, and should often remember their end, and the strict account then to be made of all the things committed to their charge, and of all that they have done in the flesh, which with the holy Father, that thought he heard the trumpet of God, and Archangells' voice continually sounding in his ear, that surgite mortui venite ad judicium, often meditated on: this and the like thoughts and preparations, would, (as to this also) be motives to much good, and to prevent much evil. 50. But how is the Minister able to discern the spirits, or to do this sufficiently, not knowing the secrets of the heart, or sins lurking there? The Priest indeed cannot, nor may not absolve any but the penitent, nor can know their penitency, but by their outward expression; it is God's prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to know the thoughts and secrets of the heart; the Priest's eye pierceth not so far, he only reads the sorrows of our hearts by our words and outward confession, without which, he cannot give, nor we receive the benefit of absolution. 51. But is not private or auricular confession, how ever it seem needful sometimes rooted out of our Church and abolished? Though not so generally, and peremptorily commanded, or in the Priest's power to enforce or require it, yet it is not rooted quite out neither, nor utterly abolished, as we see by that second exhortation before the Communion, urging the penitents to it, and by the form prescribed for the visitation of the sick, and their absolution after their private or auricular confession; and by the Canon enjoining the Minister's silence, (on pain of suspension) of such crimes, so privately by the humble penitent revealed and confessed; in all which passages, we see it by Law approved; so though the Minister's power of calling them to it be abridged; the thing itself yet, and use of it, is not abolished. 52. What differs the Priest's power, ministerialiter that you showed before, and this declarative? If you mean declarative only, very much, or as much as the Judges, and his ●riers declaration of the same things otherwise ministerialiter, is declarative too, but not that only, as ministerialiter in respect of God and his Church, may be authoritative, also, in respect of God's commission granted to them, to be Judges of the sins and souls of his people, as aforesaid; as God's deputed Judges on earth for those things; and so the King's Judges as his Ministers of justice, Ministers in that point to the King and Commonwealth, yet having authority from him, authoritatiué proceed and pronounce sentence of the things in their commission, and ministerially execute his, the King's judgements according to his Laws, and have power so to do, and declarative pronounce the same; and their authority granted, doth no way lessen the Kings, which the exercise mediately, rather doth more show and promulge the same; but to say they had therefore power but declarative because ministerialiter they execute the King's authority, or declarative only, & not authorative, because ministerialiter they do it; whereas they may well stand together (yet each in their order and degree) were to derogate from their authority and dignity, as these schismatics do, in the like manner from the Church's office and authority. 55. This authority then of the Church and Priests in that point is clear enough? It is, and though ministerialiter, to the honour of God, and good of his Church executed, and declarative uttered or published by them, not to be denied authoritative also, by power and virtue of his commission granted to them, in whose name they do it, as originally in him, in his own proper right, and only do, existent, to them only mediately, and by grace derived; and thus by The Doctrine of the Church of England, according to the true record and rule of holy Scriptures; and the consent of the Fathers from all antiquity, we are assured hereof, and taught this truth against all novelties of schismatics, so that if we either Assent to our mother Church; Believe the Scriptures; or Credit the ancient Fathers, as aforesaid, we cannot deny the Priest this power of the remitting sins, having thus God's word, and Scriptures sure record, his Son's promise, and holy Spirits testimony, so many ways to assure us of it; and since he can in the name of God forgive us our sins, good reason have we to make our confession to him; for surely God who doth nothing in vain, never gave the Priest this power in vain, but for our benefit, and expects our doing the best we can to make good use of it, having ordained in the Priest the power of absolution, that we should use the best means we can to obtain that blessing, which is our confession to him; nor can we slight this, but we may quickly and well hear Saint Augustine, Tom. 10. Homil. 49. applying his speech close to such slieghters, & teaching us a better lesson, nemo sibi dicat, saith he, occulte ago, quia apud Deum ago, etc. let no man flatter himself, and say, I confess in private to God, and God that knoweth my heart, will or shall pardon me, though I never confess at all to the Priest; ergo sine causâ dictum esset, quae solveritis in terra, etc. hath God in vain said, whose sins ye remit, they are remitted? Hath he in vain given that power of the keys to the Priest? Frustramus ergo Dei verbum, by our wilful neglect, shall we go about to make void the promise of Christ, God forbid; if we have offended this way, preveniamus judicium Dei, per confessionem, let us, let us yet, now at last prevent the terrible judgement of the last day by timely confession of our sins to God, and the Priest, as he hath commanded; who as he hath prime and original power of absolution, Esay 43. 25. and is our high Confessor in the heavens, hath not in vain done any thing, or commanded us to humble ourselves in his Church, and to his substitutes, the Priests, our confessors here on earth; and thus much of the power of the Church in the dispensing of absolution, requiring our duty of confession. 54. If this were the doctrine of the ancients, how was it seconded by their practice? Accordingly to all intents, both privately to the comfort and absolution of such humble penitents, and more publicly in reforming the stubborn, or notorious offenders; and as with all authority thus commanded, with all gravity by them exercised, and with all humility and dutifulness, by all the sons of the Church, even to the greatest of them obeyed, as the Ecclesiastical Histories do plentifully declare, whereby the Church's discipline grew so religiously admired, that even famous for it to succeeding times, awful fear and obedience to the censure, reverence to the action and proceedings, and love to the person, being so reconciled, by their holiness and integrity, that it were hard to say whether the power of the keys were more solemnly in those primitive times exercised, or more reverently and religiously esteemed; which so in our Lyturgy acknowledged, is the cause that there that discipline is wished, as so well worthy (and the Church without it, seeming defective) to be restored, which worthy our consideration more plainly and fully by the practice of those times, faithfully described, places of their abstenti, and penitents, at or in the Church, with the degrees and manner of their admission again, after penance discovered, may be demonstrated. 55. How was that? Being abstenti, cast out, or excommunicate for any notorious crime, they might not presume to come into the Church, to the Prayers or Sacraments, but were to tarry at the Church door, where they might, and must humble themselves, and pray those that entered to pray for them, & lachrimas legatos mitterent; but at time assigned after some part of their penance, and sufficient tokens of their humiliation showed, admitted into the Church, yet went no higher than with the Catechumeni, till they obtained imposition of hands from the Bishops and Elders, or Priests, and were so preferred to a higher place; yet then neither whiles the rest of the time of their abstention or penance lasted (which thus we see was not precipitated, or negligently huddled over, all done in a day, and to spare) might not come to partake of the holy mysteries, but stood (to difference their state from the others) behind the fideles, whiles they kneeled to receive the Sacrament, thus held off till lastly after full performance of penance, admitted again to the Sacrament, and whence it seems that order of standing in the Church, and doing penance (as some print of the footsteps of that ancient practice) is derived, and yet remaining in our Church. 56. There were many degrees of their remission then? Yes, and as several stations of theirs, (even more than of the Catecumeni's admission which were many) their full readmission, as turpius ejicitur, quam non admittitur hospes, so their fall accounted so foul, even below the state and case of the not yet baptised; for it gave more offence than any ignorants, or unbelievers wants of that they never had, such their deserting the graces obtained; and thence their 1. Station without the Church door, to humble them, and show them their estate. 2. Their station, but with the Catechumeni, till imposition of hands, from the Bishop, and eldership obtained. 3. Their station behind the sideles, so staying a while ere fully readmitted, to 4. Their pristine estate and place, if ever so admitted, as some Priests that fell, were never fully admitted to their former estate, and places, instanced in Ecclesiastic Stories and writers, in Novatus, Trophimus, and others; and this course so strictly observed in those times, that even Emperors, as Theodosius, and others did come, and re-enter this way by humble contrition, and penance when they had foully fallen and offended, this the strict discipline, and order of those primitive and purest times. 57 What principally observable in this absolution? 1. The Author and prime actor, God originally in his holy heaven, having supreme authority, Esay 43. 25. 2. The Instruments, his Church and Priests, or Ministers in it, exercising that power, Privately, on private humiliation for offences, Publicly, on more public scandals. 3. The manner and order of it, in his Church, and by him prescribed to his Church and servants, Declaritiuè, & Ministerialiter, Yet authoritatiuè also, as before declared; where after preaching, and instruction to inform the conscience, succeed the execution of that office, and proceedings in the exercising the power of the keys. 68 How many sorts of forgiveness here intimated 1. Both by God, or at his hand, in the first place. 2. And men, either First, as his Vicegerents in his Church, and avauthorized by him. Secondl, the parties themselves whether offending or offended, both being enjoined to forgive, and ask forgiveness, by that manner of the petition, as they desire forgiveness at God's hand, whether by himself, or the ministry of his Church, so we are taught, forgiveness to be differenced, as it is either Authoritative, originaliter, from God, and by God himself. Authoritative, ministerialiter, from God in his Church, by the Priest. Charitative, & fraternaliter, by and among men, mutually, as fellow servants one of another, but for his sake, and this principally respected here in this petition. 59 What desire we then herein? That we may have 1. Knowledge of our sins, and the infinite number, weight, heinousness, etc. 2. That we may have grace to acknowledge them; be humbled for them, ask forgiveness of them effectually. 3. That we may have justification in remission of sins; imputation of righteousness. 4. That we may have sanctification in a holy course of life. 5. That we may have charity to be ready to forgive others to testify the true, and unfeigned desire we have both of their and our good. 60. What opposite to this? 1. All blindness, and hardness of heart, without knowledge. 2. All presumption, and groundless confidence, without grace. 3. All despair and distrust of God's mercy, without faith. 4. All arrogancy and pride of merit, without worth. 5. All hypocrisy, and dissembled sins, without repentance. 6. All open and notorious sins and profaneness without conscience. 7. All desire or study of revenge, and all malice and uncharitableness, without promise, or hope of obtaining forgiveness for ourselves. 61. What in the letter here expressed? 1. The Petition, forgiveness conditionally as we forgive others. 2. The Intercession for others, though with more sense of our own, yet some sense also of their misery, as we remember for our parts to forgive them. 62. What intimated? I. Our confession of 1. God's power to whom it belongeth to forgive or punish sin. 2. Our duty to submit and ask forgiveness. 3. Our defects in sinning, and offending against this duty. 4. Our defects in ask forgiveness. II. Our deprecation against Sin, unfaithfulness and offences. Hardness of heart, uncharity, and not forgiving others. III. Our thanksgiving, and praise for that 1. Desire of grace and forgiveness in some measure apprehended. 2. Hope of further assurance both to ourselves and others, that our sins are forgiven. 3. Blessedness imputed to them, whose sins are covered, and so of the Saints. 63. Summe up these together in order? I. Our confession of 1. God's almighty power and authority, that to thee, O Lord, it only belongeth to forgive sin and iniquity, and there is mercy with thee, and plenteous redemption, and therefore shalt thou be feared. 2. Our duty, whom have we in heaven but thee, thou shalt deliver us from all our sins. 3. Of neglect, we have gone astray like lost sheep, and have not returned when thou didst call. II. Our Petition, Lord be merciful, & forgive us our offences, even as we forgive our debtors, etc. III. Our intercession to deliver Israel from all her sins. Our deprecation, That thou, O Lord, wilt take away all sins of unfaithfulness; and so against all uncharitableness, etc. IV. Thanksgiving and praise, for 1. Ourselves, that it pleaseth thee, O Lord, to enlighten our hearts to see our wretched estate, and this Petition granted. 2. All that grace and forgiveness of sins, in Christ, that our sins covered in him, and his satisfaction. 3. Our blessed hope herein with all Saints. 4. The Saints in heaven that have fully attained it, and their happiness. SECT. 6. Of the sixth, and last Petition. The sixth Petition, by some divided into two Petitions, petitions with the order, and Analysis and parts of it or them declared; and first of temptations and their divers sorts and degree as well as the evil that they tend unto, and what is meant by the leading into them, Whence Gods preventing and subsequent graces come to be considered in 〈…〉 the several degrees and sorts of all such temptations, whereby wes are defended from them, or not lead into them, so what we desire or pray against in this petition and what is either in the letter expressed, or else hereby intmated thus summed up together, and explained. 1. What the last Petition? The sixth in number, not to be led into temptation, but delivered from evil, that the Lord will not suffer us to fall into any temptation of the world, the flesh or the devil, by sin to be carried away by them, which is to fall from God, but deliver us from all evil, both of the temptation, sin, death and damnation. 2. What is to be observed in the order and number of it? 1. That this being the third in number, and so the second for the soul, here are two petitions for the soul, against one for the body, to teach us a greater care for the soul. 2. That it is adjoined to the former, to show it is not enough to have sins pardoned, but we must strive for further mortification, and subduing it in us. 3. That there is a continually warfare, and sin is to be watched against, and resisted, to make us take the more care. 3. What are the parts of it? According to some, they are two Petitions, Viz. Led us not into temptation, But deliver us from evil, and in Either 1. Action of the former, Led us not into, latter, But deliver us. 2. Object of the former, Temptation, latter, Evil, but, as indeed but one Petition, and therein one thing desired, Deliverance from evil; as all one thing, not lead us into temptation, and deliver us from evil, more than the degree only of the sin, or deliverance in the bud, or grown to more ripeness; yet according to the words, and manner of utterance, in that diversity, may be distinguished, as respecting the twofold Action, Object: Action of 1. Preventing grace, not to lead or defend us from 2. Subsequent graces, to deliver and free us from the Object 1. Temptation. 2. All evil. 4. What are temptations? Of divers sorts, as whereby I. God tempteth men to try them by 1. Blessings, whether they will praise him, and be thankful, this only temptation to be prayed for, all others to be prayed against. 2. Proving their faith, and strength of it, as Gon. 22. 1. God did tempt Abraham. 3. Crosses, if with jobs wife they will curse him. 4. Suffering other temptations, as of the Devil, and jobs friends to tempt him. II. As whereby man tempteth, either 1. God by first murmuring and repining as the Israelites in the wilderness. Secondly, disobedience, as Corah, Dathan, etc. Thirdly, requiring signs, as the Jews of Christ. Fourthly, adventuring on apparent danger without command, or hope of relief. Fifthly, neglecting the means God doth allow, and expecting extraordinary from him. 2. Man by provocations or allurements to sin; working means to deceive, or circumvent sin. 3. Himself, by his concupiscence, tempted and entrapped, or alured to sin, james 1. 14. III. As whereby the Devil tempteth man, as he did Evah in Paradise, Christ in the Mount, etc. whether by himself or his wicked instruments. 5. What meant by leading into temptation? Either Gods 1. Withdrawing his grace, and forsaking man, whereby he is unable to stand. 2. Leaving man to himself, whereby he cannot but assuredly fall. 3. Delivering him over to Satan for his punishment, by obduration and hardness of heart. By doubt and despair, etc. By any other, the power of Satan or temptation of his. 6. What is meant by evil here? Both the evil of 1. Temptations and baits of sin. 2. The author of sin, the Devil and his malice. 3. Sin and blot of sin, and the guilt. 4. Punishment of sin, hell and damnation. 7. What meant by preventing grace? The presence of God's good Spirit, & not suffering us to fall, or to be tempted beyond our might, so not the tempting so much as the leading into it, or desertion in it is prayed against in this place; for temptations may be for good, and the trial of God's children, and our patience, constancy, and faith, but the desertion in it, is the danger, and which is to be feared as a punishment. 8. How is God to be said to lead us? As all things are guided by his providence, and not a sparrow falleth to the ground without him; if he suffer us to be tempted so, by either ourselves, men or Satan. 9 But we pray against some temptations, as well as the leading into them? Yes, such as be either absolutely evil, as sin and the baits, and lusts thereof; or in some respect as calamities inflicted by the power and malice of Satan, or his instruments, as to Job, and the like; so we desire the latter part of the Petition, to be delivered from evil. 10. What is the subsequent grace desired? Such defence, and preservation from all evil, not only the beginning of it, in temptation, but after in the sequel, in the evil that is happened, that God will send a happy issue to our grief, and speedy deliverance. II. What are the degrees of evil temptation? As it is promoted towards sin, by divers steps, and especially three, In the Suggestion, by the Devil, or his means. In the Consent unto it, in the will, so beginning to be sin unto us. In the Perpetrating of it, so actual sin, or as that consent, is else said to be threefold, in the Mind, by assenting to it. Will, by delighting in it. Action, by doing of it. 12. How many sorts of evil temptation? As many as of sins, that infect, or other calamities and crosses as miseries, that infest us; especially four, Of affected height, in ambitious pride. Of directed shame in earthly covetousness. Of infectious luxury, in foul voluptuousness. Of impetuous calamity, misery and crosses; which last is the best, and often sent from the immediate hand and providence of God to humble us. 13. What means of help prescribed against sin and temptation? I. Of prevention, God's grace with us, to 1. Observe and watch against the Devil, world, flesh, and their temptations. 2. To shut the corporal and spiritual eyes and senses, against the baits of sin, and temptations of Satan, and take heed especially of most dangerous sins, as presumption, despair, oblivion, etc. II. Of defence, taking the whole armour of God, Eph. 6 13. the 1. Shield of faith. 2. Helmet of salvation. 3. Sword of the Spirit. 4. The word of God. 5. Breastplate of righteousness, etc. III. Of deliverance by Christ, and taken hold on by faith, and effectually applied; proved in true repentance, and humility, whereby rest and peace to the soul. 14. What is here then desired? All things that may confirm, and strengthen us in goodness, and to the resisting, and extinguishing of evil: 1. As God's graces, both preventing, subsequent, persevering, with us to the end. 2. A illumination of our spirit, to discern what is good. 3. As steadfastness of ●aith, and that spiritual armour, to resist temptations and evil. 4. As comfort of his Spirit unto us, in this life by turning evil to good unto us, in humiliation of us. In making us more careful. In estranging our affections from sin. In privation of power to sin. In preventing herein eternal death. 5. Patience under the cross, etc. 6. Everlasting life, and blessedness hereafter. 15. What prayed against? 1. Against solicitation to sin in any degree, as evil suggestion, counsel, consent, delight, etc. 2. Against disertion, and forsaking of God, or his forsaking and leaving us. 3. Against sin itself, and the adjuncts of it, oblivion of God, presumption, obduration, despair. 4. Against grievous and long afflictions and calamities. 5. Against sudden death, or strange and fearful death, or dangers and trials. 6. Against everlasting death, and hell, and our arch enemy the Devil. 16. What expressed in the letter? 1. The deprecation against all leading into temptation, or evil. 2. The Petition for deliverance from evil, sin, temptation. 3. The intercession for others, as well as our own deliverance from evil; defence against temptation. 17. What intimated? I. A confession of God's power, graces and free Spirit, that is able, ready, and willing to aid us. Our weakness and frailty, ready to be tempted, and overthrown of evil. Our duty to seek to him for his graces and so decline temptation and evil. II. A thanksgiving, and praises for 1. His graces we have had experience of. Assistance in temptations, and giving a happy issue to many of them. 2. Many deliverances of us and others, and that full deliverance the Saints enjoy. 3. Our hope of full deliverance being freed from sin hereafter in life everlasting. 18. How sum you it up together in order? 1. Our confession of Praises to God, that he is only our Lord and Redeemer, powerful and able, and willing and ready to deliver. Our weakness, that we poor creatures, subject to many temptations and calamities. Our duty therefore, O Lord, we look to the hills, whence our help and defence. 2. Our Petition, that thou, O Lord, wilt be a Tower of defence, our Castle, and defender from temptation, our deliverer from evil. 3. Our intercession to him, to deliver Israel from all her sins. 4. Our deprecation against all the wicked men, and instruments of the Devil, temptations, etc. All evil, remove, O Lord, lying lips, and a deceitful tongue, and a heart that is froward, all ungodliness and wrong, all evil, etc. 5. Our thanksgiving and praises for ourselves, that have received many graces, deliverances, and best things, as faith, etc. Others with us, and bewailing our unfaithfulness and forgetfulness. Our blessed hope of Saints that thou givest us, and life everlasting promised. The happiness that thy Saints enjoy in thee, O Lord, eternally. SECT. 7. The Conclusion. The conclusion, with the reason and Analysis of the same, wherein is showed what is to be understood by Kingdom, power and Glory, so in their eminency excellency here taught to him to be ascribed, and are now and ever shall be by all creatures most certainly to all eternity to be attributed, which may teach all King's Princes and Potentates, as well as all other the aithfull, and servants of God, how zealously they ought to remember to set forth his glory: in which conclusion the whole prayer seems epitomised and included in assurance and confidence of which our zealous and faithful prayers and praises, as else diversely, and for good respects used, and here explicated, as added Amen. 1. What is the conclusion added? For thine is the Kingdom, power and glory, for ever, and ever, Amen; whereby we acknowledge God both able to do all he will, and willing to do all for his glory, which only we desire in all the Petitions; and therefore in assurance to be heard, in our just desires, we say, Amen. 2. Why is it added? As a very fit conclusion to prayer, in the form of praise and thanksgiving to him, for so we acknowledge him the only powerful King, worthy to be praised, and that there is no end of his greatness and honour, and withal intimate our desire of his honour, and that glory, unto which all things are directed, as to their end, and itself without end, even for ever and ever; we give thanks for our and others good in it included, and rejoice in the same, in that hope and assurance, resting confident of his favour, as our God and King, as well as Father in Christ, and in that desire of his glory, thus conclude the thanksgiving and praises again, with prayer saying, So be it. 3. What herein contained? A most firm reason of our faith and assurance, as well as thankfulness, drawn from 1. The object or matter ascribed, Kingdom, power and glory. 2. The action, or ascribing it, Thine is the Kingdom, power, and the glory. 3. The circumstance of the eternity of it, for ever and ever; certainty of it, Amen. 4. How a reason of our faith and assurance? For that he whom we pray unto, is so great and powerful and glorious a God and King, as to whom both, 1. All Kingdom Power and Glory, over all, is due, and to be ascribed. 2. It is ascribed by all tongues and hearts, both of men and Angels. 3. It is ever and shall be acknowledged, either by the good to their comfort, or others to their condemnation. 4. It is so certain, as truth itself, for he hath said it that will do it, who is Yea and Amen. 5. How a reason of our praise and thanksgiving? Because who is more worthy to receive praise, and thanksgiving, than this our God, whose Kingdom power and glory, is so established in the heavens, and whole truth endureth for ever in heaven. 6. What meant by Kingdom? His dominion and government absolute, over and above all, both generally in the world. Specially over his Church in grace, glory, as in the second Petition more amply expressed. 7. What his power? His Almightiness, able to do all that he pleaseth. That we can desire. That shall be good and expedient. Extended over all creatures whatsoever, life and death, heaven and hell, that hath the keys of both time, and eternity, Paradise and hell, and will do as he please, shutteth and no man openeth, openeth and no man shutteth, giveth life or taketh, but referreth all to his glory. 8. What is that glory? The scope and end of all things in the manifestation of his power, and excellency of his Kingdom, proposed. 1. By God himself to all his actions of mercy, justice. 2. To men, that they should seek it. 3. To Angels, and Saints eternally to desire, and do, and sing it. 4. To the Devils, and worst creatures, that though unwillingly in their misery shall show it, and in his justice be made spectacles of his glory; and so we see to which end all things are, and shall be referred. 9 Wherein his glory most seen? 1. In his creatures, heaven, and heaven of heavens. Sun and stars, that he ordained. Men his Image, etc. Angels his glorious Courtiers, etc. 2. In his actions of creation, redemption, governance, etc. Mercies to all that desire them. Benefits to all creatures, especially Men and Angels. Wisdom, truth, justice, etc. 3. In his house or Church, in 1. Earth, where his graces, praises, etc. 2. Heaven, where Saints and Angels perpetually his glorious servants, and delight in setting forth his glory. 10. How the eternity? In that all other Kingdoms and Empires have their periods and ends, as the heavens their revolutions, but God's Kingdom no end, all other power is limited, Kings nor Tyrants whose breath is in their nostrils, their hearts and all in God's hand, can do but what he appointeth, nay the very Devil is herein limited, that else would as a roaring Lion, be a more terrible Dragon, and destroyer; only God's power is without limit of time or coercion; bounded only by his holy and good will and pleasure, and to eternity, and all earthly glory and beauty is frail and mortal, like that of the lilies, or flower of the field though in Solomon, and his royalty, and shall have end, yea the heavens, and Sun and Moon, as they were create, though of long continuance, at last will perish; They wax old as doth a garment, but his glory in the heaven and in his servants that attend it, are to endure for ever; and so in his presence is fulnessesse of joy, life and power, kingdom and glory for evermore. 11. How the certainty of it? In the truth and consistency of this being, who is I am, who was, who is, and who is to come, blessed for ever, who is true, and the truth, even eternal truth, and fountain of life and of truth, and so kingdom, power and glory is truly and for ever his; the Devil did say of the power and glory of the kingdoms of the world that they were his, and he would give them, but he was a liar, and that not the truth, but all earthly glory, power, kingdom, and dominion is from God, and truly his, and heavenly kingdom power and glory more appropriated to him, and his, as more fitting the Majesty of his glory, and thus certainly a King powerful and glorious, holy and blessed for ever. 12. How is this ascribed? By all good inen, Saints and Angels, by the tongues of all creatures in their kinds, The heavens declare the glory of God, and the firmament showeth, etc. So the Sun and Moon, hosts of heaven, showers and dews, earth and seas, and all things praise and magnify him for ever; but most especially all spirits and souls of the righteous, and all holy and humble men of heart, and his servants show his glory, and confess that his is Kingdom, power and glory for ever. 13. What doth this teach Princes? To remember to whom they owe a tribute of praise, who hath given them that high estate, who is absolute King of Glory, and Lord of Hosts, and their Lord, as King of Kings, and Lord of all lords; and so to do according to his will, exalt his honour, follow his Law, which will be their honour and happiness, when they come to render an account of their stewardship, and Kingdom to him, that is their Lord Paramount, and King for ever. 14. What to Magistrates? To remember of whom they and all Kings have that power, and from whom, and to what end derived unto them, so to use their power so committed to them to his glory, who gave or sent it them, remembering also their accounts that they must make of their power and authority to him, that is King of eternal power and glory. 15. What to any other of high condition? To remember from whom they have all their glory, and high estate, and so to use it, as to his glory, and praise him for it, who is the King of glory, and hath ordained all things for and to the same. 16. What to all other the faithful? To erect, and raise up their minds, and cogitations to heaven, where they have such a Father, who hath all Kingdom and Empire, Power, Majesty and Glory at his dispose, and in his hand; yea & most eminently in his person for ever; to whom all earthly Kings and Emperors compared, are but worms, and their greatest glory, to be his servants and vassals; in whose service also who most humble, most honourable; and so to consider the excellent dignity of the Sons of God, to the despising and contemning of all earthly things as but clay and dirt and dross in comparison of this. 17. What else learn you out of this conclusion? The sum of the Lords Prayer, and our desires briefly recollected and recommended to us in this close and words of the same. 18. How is that observed? 1. The Preface, Our Father which art in heaven, signified in the eternity, and certainty of his Kingdom, power and glory. 2. The first Petition, his name hallowed by this setting forth his praise, and excellency of his glory. 3. The second Petition, his Kingdom come, in the acknowledgement here of his eternal Kingdom. 4. The third Petition, his will be done by his Almighty power, both now and for ever. 5. The fourth Petition for our good, comprehended in his glory, for which and to which referred, they ought to be desired, and not else, to the confidence and assurance of all of them, asked in faith in the last word, Amen. 19 What or whence the ground of our confidence? Manifested partly in the Preface, and more fully in the conclusion, and so most amply in both joined together, well considered here included, or as I. In the Preface, Our Father which art in heaven, his love, mercy and compassion. His eternal Majesty and eminency. II. In the conclusion, our Father, his 1. Kingdom and dominion over all. 2. Power, ruling and governing all. 3. Glory to it guiding and directing all. 4. Eternity, the happiness of all. 5. Certainty and truth, that is Amen. 20. How is Amen understood? Either as a 1. Noun, the truth itself, and so God and God's word, who is Yea and Anon. 2. Verb, so his actions that are done in truth, and his fiat or Amen, was the foundation of all creatures. 3. Adverbe, so it signifies certainly, or without end or doubt, and so are all his words, and truth and such, and hence our confidence. 21. How is Amen used? Either for 1. Wishing, as usually in prayer, Amen, fiat. 2. Confirmation, or ratification, as Gal. 1. 20. 3. Usual affirmation, single in speech, Amen, I say, etc. 4. Asseveration doubled, as Amen, Amen, dico vobis, even almost to oath, Jo. 16. 23. 5. Consent as in many prayers, & praises in the Church, 1 Cor. 14. 16. etc. used by the people. 22. How here used? In any of these present respects as in 1. Our confession of praise, and consent to the praises of God. 2. Our affirmation or asseveration of his glory and our duty. 3. Our wishing and hearty desiring our prayers to be heard. 4. Our ratification of our vows and thanksgiving and confirmation of our faith. 23. For what may it serve us then? 1. To confirm us in the faith and confidence we should pray with. 2. To comfort us in assurance of the promises of God, and truth of them. 3. To Convince, and 4. To condemn us if as graceless ones we pray unfaithfully. Hypocrites we pray but dissemblingly. 24. In what may we then be assured or confirmed in this faith and confidence? 1. In God who hath commanded us to pray, and offer this sacrifice of praise. 2. In the promises of God, assuring us to be heard, if we pray faithfully. 3. In the testimony of a good conscience, that we pray as we ought, faithfully and charitably. 4. In the holy Spirit, who witnesseth with our spirits, and maketh us truly say Abba Father. 5. In Christ, in whom the promises of God are Yea and Amen, and in whom as we say Father at first, we may here also most confidently say, Amen. 25. What followeth in the Catechism? The question concerning the sum and substance of the Lords Prayer. SECT. 8. The thirteenth Question. The sum of the Lords Prayer, and all the parts thereof, and petitions before rehearsed, epitomised, and hereby paralleled with the answer to the thirteenth Question. As else the preface both severally, and other petitions explained. In the first petition, hallowing God's name. The second petition. thy Kingdom come. in all the parts and branches thereof, and 3. Petition, Thy will be done in earth as it is in Heaven, so likewise explicated as the fourth petition for our daily bread and ●. Petition, for forgiveness of our sins as we forgive others, and the 6. Petition, for deliverance from temptation, and all evil, as those before, with the conclusion, and the whole doctrine in them comprised, thus epitomised and explained. An other manner of exposition of the same by some propounded, wherein the seven deadly sins in the seven Petitions; so by them numbered, prayed against, and the opposite virtues desired, though rather in very deed, in every of the petitions are all the said vices and virtues, and all others whatsoever plainly deprecated or desired: 1. What desirest thou of God in this Prayer? I desire my Lord God our heavenly Father, who is etc. 2. What is here in these words contained? An exposition by way of paraphrase of the Lords Prayer; and so if we mark it, we may find all the parts and petitions of it delivered and expressed in other words a little more at large for our better understanding of the sense and meaning of the same. 3. How then show you the parts, and petitions of it particularly? 1. The Preface of our Father which art in heaven, in these words, I desire my Lord God our heavenly Father who is the giver of all goodness. 2. The first Petition, Hallowed be thy name; The second Petition, Thy Kingdom come; The third Petition, Thy will be done, etc. That he will send his grace to me, and to all people, that we may worship him, hallowing his name. Serve him, in his Kingdom. Obey him as we ought, according to his will. 3. The fourth petition, And give us this day our daily bread, in these words, That he will send us all things necessary both for our souls and bodies. 4. The fifth petition, To forgive us our trespasses, as we forgive them, etc. in this, That he will be merciful unto us, and forgive us our sins. 5. The sixth petition, Not to lead us into temptation, but to deliver us from evil, in these words: That it may please him to save and defend us from all dangers ghostly and bodily; and from all sin and wickedness, from our ghostly enemy, and from everlasting death. 6. The conclusion, For thine is the Kingdom, power and glory for ever and ever, Amen, in these words: And this I trust he will do of his mercy and goodness in Jesus Christ our Lord; and therefore I say, Amen. So be it. 4. And how do you more particularly show the full exposition thereof? By considering the substance, of what is intimated or expressed in the several parts and petitions aforesaid. 5. How in the Preface? In the confession, of the great mercy, love and compassion of our Father, as well as his Majesty and glory in the heavens, whither we are to elevate our souls and eyes, considering our wants, and miseries here on earth, and so we say and confess Him 1. Father of mercy and consolation, and fountain of goodness. Light and Spirits, and so of our spirits. 2. Our father in Jesus Christ, and our loving and merciful God. 3. Who is now and for ever the same, Alpha and Omega, the first and last. 4. In heaven, the Throne of his glory, by his powerful presence, glorious Majesty. The Kingdom of his Church by his graces. The hearts of the faithful by his holy Spirit. And thus we confess him giver of all goodness, and elevating our eyes and minds to heaven, say, We have lifted up our eyes unto the hills, from whence cometh our help, and to thee that dwellest in the heavens, in majesty, power and glory, most gracious God, and our loving father which art in heaven. 6. How in the first Petition? 1. In our confession of God's goodness; Thy name is worthy to receive all honour, O thou holy one of Israel, and holiest of all holies. Our duty, and it is fit, O Lord, we should set forth thy praise, and ever be telling of thy glory, and sanctifying thy name. Our neglect; yet O Lord, we have not honoured thee as we ought, but rather many ways profaned thy most holy name and word, and other means of our good; Lord we bewail, and give us grace truly to lament our sins, negligences and offences. 2. In our requests, our petition and intercessions, Lord, let thy name be hallowed by us and all people, more conscionably in our lives and all our actions, that our tongues may show forth thy praise and wondrous works, and that we may ever be doing good, and giving of thanks. 3. In our deprecation, O Lord, take evil out of our ways, and remove all lying lips, and deceitful tongues, and keep us from blasphemy and all cursed speaking, and whatsoever may pollute us, or profane thy holy and sacred Name, that aught to be sanctified. 4. In our thanksgiving for all graces reeceived; so, O Lord, we remember those blessings bestowed on our souls, that we do desire thy glory, or in any measure perform the same. Others, that, O Lord, many on earth, do with us sanctify thy Name, showing thy praise, and so consort with those holy Quires in the heaven, that do ever sing thy honour. Our blessed hope of continuance for ever in that holy course of sanctifying thy name, and that confidence of that thy grace. 7. How in the second Petition? 1. In our confession of God's glory; Thy kingdom, O Lord, is an everlasting Kingdom, and thy dominion endureth throughout all ages: and thou, O Lord, art King for evermore. Our duty, it is meet, O Lord, that we should desire thy glory, and advancement of thy Kingdom. Our neglect: but in stead thereof we have neglected our duty, and in too many things we lament our misdeeds, rather promoted the kingdom of Satan. 2. In our petition and intercession of us all, that thy kingdom may come both by us and all people, thy kingdom may be desired and promoted, and that thou wilt 1. Govern thy universal kingdom to thy glory, and in the same erect,— 2. Enlarge and confirm thy kingdom of grace, and thereby also— 3. Perfect and hasten thy kingdom of glory, for the good of us and all Saints. 3. In our deprecation, that, O Lord, thou wilt be pleased to remove all impediments of thy kingdom in us, and all others, and destroy the kingdom of Satan and Antichrist. 4. Thanksgiving for the 1. The advancement of thy kingdom, O Lord, both in thy universal government, and guiding all things to thy glory; and particularly in thy kingdom of grace, for thy erecting, increasing, and restoring the kingdom of Christ, and the Gospel. 2. The blessed hope we have of thy everlasting kingdom of glory in the heavens. 8. How in the third Petition? 1. In our confession of God's great power and authority, that thy will, O Lord, is the perfect rule of all right cousnesse and goodness, and so worthy to be obeyed by all; as for thy wills sake they had a being, and all things are and were created. Our duty, that it is just and meet that we and all creatures should obey thy will, and conform ourselves unto it. In our defects, that we have been too negligent and disobedient children, and have gone astray from our mother's womb: it is too apparent, and we lament the same. 2. In our requests and intercession for ourselves and others: Lord let thy secret will be done according to thy good pleasure, and thy revealed will so likewise, by us and all creatures, with ready, cheerful, and willing obedience, here on earth as it is in heaven. 3. Deprecation: Remove, O Lord, all obstacles, both of our stubborn and uncircumcised hearts, and whatsoever is displeasing to thee, either in us or the world, as all sin and disobedience. 4. Thanksgiving for ourselves, and that measure of obedience which we are enabled unto, and for thy will accomplished in us for our good. Others in the like sort, that do thy will, or patiently suffer the same, and that thy Saints do it jo, fully. Our hope and assurance that it shall be fulfilled by us, and in us, to our comforts, though less perspicuously here, yet more perfectly hereafter in heaven. 9 How in the fourth Petition? 1. In our confession of 1. God's bounty, That thou, O Lord, openest thy hand, and fillest all things living with good, feedest the hungry, the Lions and young Ravens that call upon thee, clothest the Lilies, and refreshest all things with thy goodness. 2. Our duty to look up to thee the spring of all comfort, and fountain of living waters. 3. Our neglect, that, O Lord, we have been too neglective and undutiful, we have not herein honoured thee, we have fallen from thee, trusted to our strength, and arm of flesh, and uncertain riches, we bewail our foolishness and offences. II. In our request or petition and intercession for all other our necessities; Give us this day our daily bread, all necessaries for this life, yea, comfort both of body and soul, spiritual and temporal food and blessings, with comfort to eat our bread. III. Deprecation of evil and famine; O Lord, to keep us from hunger and want, from plague, pestilence and famine, from battle and murder, and from sudden death, and all other misery, and ways of the destroyer. IV. Thanksgiving: 1. For ourselves and others; the peace, plenty and prosperity we enjoy, our daily food and comforts received both temporal and spiritual of our souls and bodies. 2. For our hope and assurance of his favour, and continuance of all blessings, that, O Lord, we, and all that are thine, may be sure we shall want no manner of thing that is good for body or soul, and we do therefore praise thee, and will ever sing of thy mercies. 10. How in the fifth Petition? 1. Confession of God's mercy, That there is mercy with thee, O Lord, and plenteous redemption, and therefore thou shalt be feared, and thou, O Lord, only, canst absolutely forgive sins. 2. Confession of our duty, that we should fly to the shadow of thy wings for mercy to cover our transgressions, and we ought to forgive our enemies. 3. Our neglects, that 1. O Lord, we have gone astray every way from thee, and have not harkened to thy law, and we are miserable sinners. 2. Our neglects, that we have not sought thee, or thy mercies, betimes, we have not repent as we ought; we lament both our sins and unrepentance. 3. Our neglects, that we have not been merciful as we ought, to be the better assured and prepared for mercy, etc. II. In our request and intercession: Lord forgive us our trespasses, our sins and ignorances', our infirmities and presumptions, our unrepentant and unmerciful behaviour, as we desire that we may have thy graces more freely hereafter, to perform these things: and so, O Lord, make us to forgive others, that we may be forgiven. III. Deprecation: Take from us, O Lord, our hard and stony hearts, and give us hearts of flesh, that we may obey thee, repent us of our sins, and forgive others as we hope for forgiveness from thee; remove sin and all obstacles of mercy or penitence, all unmercifulness and impenitence. IV. Thanksgiving: 1. For God's mercies, that thou, O Lord, art so ready to forgive more than we to ask. 2. For his grace, that he hath promised and assured us his mercies in Christ, and hath so forgiven & sealed to us his forgiunes of our many misdeeds 3. For that measure of grace and repentance give us to fly from sin, desire repentance, show mercy. 4. For our hope and assurance of his mercies, to ourselves and others, and all graces to be continued here, and consummate in glory, where all tears shall be wiped from our eyes, and in token of full forgiveness, all misery done away. 9 How in the sixth Petition? I. In our confession of 1. God's graces, first preventing, to preserve us from evil, and temptation to sin. Subsequent, to defend and keep us in temptations, from contagion of sin, and to deliver us from evil, or turn it to our good. 2. Our weakness, how apt to fall, unable to resist evil, or do good, how ready to fail in temptation. 3. Our sufficiency in any measure from thee, O Lord, so O Lord, we confess our weakness, without thy graces, and that all our sufficiency is from thee. II. Our request or petition for ourselves, and intercession for others, O Lord, not lead, nor suffer us to fall, or leave us in any temptation whether of sin or calamity, to despair, or forsake thee; but relieve us with thy saving graces, and turn the temptations to our good, and give a happy issue. III. In our deprecation of all evil, included and enfolded in the petition, the chief part of it, Lord remove all evil of temptation, sin, guilt or punishment; assuage the power and malice of the Devil, and deliver thy chosen, and Israel from all their sins, and infirmities, and fear of the enemy. Thanksgiving for all our temporal and spiritual deliverances from all calamities, sin and temptations to sin, and happy issue given to such temptations or misfortunes. Thanksgiving for his graces continually infused, and present with us in our distresses and miseries, whereby we are enabled to pass through, or bear them. Thanksgiving for our hope and assurance of such further graces, and the continuance of them, that, O Lord, thou hast been so powerfully present with us, in all our needs and necessities, and wilt so continue, as having promised to be with thine to the end; Our fathers trusted in thee, and were delivered, and thou, O Lord, wilt deliver Israel from all her sins, as thou hast delivered thy Saints, and we will therefore praise thee with joyful lips. 10. How in the conclusion? In the voice of joy and thanksgiving, ascribing all praise to him, and magnifying him, and his holy name; showing that he only is worthy of all honour; and to whom we are so particularly bound for his blessings, and so we, and all creatures do acknowledge the might of the Majesty of his glory, the ground of our confidence, whereby we are assured to be heard; drawn from 1. Matter acknowledged his due, all Kingdom, and dominion. Power, and might. Glory and Majesty. 2. Manner, originally, absolutely, and eternally his, and at his dispose. Circumstances of, 1. Person, thine, O gracious God, and loving Father in Jesus Christ. 2. Time and eternity, they are thine for ever and ever. 3. Certainty, in truth and indeed, as thou art true, and thy word, Yea and Amen. And thus in this confidence, we conclude with the ascribing all praise and honour to him, in the way of thanksgiving for his mercies, and manifestation thereof, saying, For thine is Kingdom, power, and glory for ever and ever, Amen. 11. What other exposition of this Prayer can you briefly show? As some expound these six Petitions, by them to be divided into seven, to be understood in particular, so many deprecations against the seven deadly sins, and prayer for the virtues to them opposed, both in the general, and in the branches. 12. In what manner? The first Petition, Hallowed be thy name, that all pollution and luxury may be removed, and chastity and temperance given, that so both our bodies and souls may be fit and spotless temples of the Holy Ghost; and his holy name neither in us, or by our words, lives or actions dishonoured, or blasphemed. The second Petition, Thy Kingdom come, that covetousness, and so the dominion of earthly things, as serving Mammon, may be removed, and contentedness, peace and poverty of spirit, in humility may be given us, because, Blessed are the poor in spirit, for theirs is the Kingdom of heaven. The third Petition, Thy will be done, etc. that idleness, and loathing of goodness removed, and devotion and divine love given us, that inflamed therewith, we may be willing to perform obedience both in body and soul, and so Gods will done in earth, as it is in heaven. The fourth Petition, Give us this day our daily bread, that gluttony and drunkenness may be removed, and sobriety and temperance given us, that having moderate necessaries to relieve and comfort us, we may there with be content, and possess our souls, and the gain of godliness. The fifth Petition, Forgive us, etc. that all anger and rancour or malice removed, charity and patience may be given us, that we forgiving others in love and mercy may be forgiven. The sixth Petition, Led us not into temptation, that pride whereby we seem especially to tempt God, and to be tempted, to leave God in all sin, may be removed, and humility given us, that not trusting in our own strength, but in Gods, we may be defended. The seventh Petition, But deliver us from evil, that envy the malicious root of mischief, whereby the Devil enoying at Adam, as man his God, (and his obedience and felicity neglected, sin so entered) may be removed, and love the fountain, and grace the beginning of all good may be given; whereby we delivered from evil. 13. How is this exposition approved? Though well and conveniently used, for the moral application, and tending to the planting of virtue, and supplanting of vice in all these capital heads, the seven deadly sins, and their Lernaean poison, where with they infect the soul, yet not so fully accommodate to the textual explication, whether in the letter or genuine sense and meaning of the Text. 14. Wherefore say you so? Because not only one of the same sins, in such several petition, but in each petition rather, every one of the same seven deadly sins in the general, and most of them and their branches, are desired to be removed, and the opposite virtues planted, as may be seen & manifested in particular. 15. How is this seen or shown? 1. As in the first Petition, Hallowed be thy name, all sin is an unhallowing, or profaning of God's Image and name, and so prayed to be removed, and virtue in general planted. 2. As in the second Petition, Thy Kingdom come; all sins are the power and kingdom of Satan, which we desire removed, and God's Kingdom in virtues and graces to be planted. 3. As in the third Petition, Thy will be done, etc. as all virtue and grace in us, is God's will, and all sin against it both in general and in particular, we consequently desire, done or removed. 4. As in the fourth Petition, Give us, etc. as we desire moderation of contentedness in godliness, which can never be, but in the forsaking of all sin, and desire of grace and virtue. 5. As in the fifth Petition, Forgive us, etc. we pray expressly against all sins, and so for obtaining of virtue. 6. As in the sixth Petition, or sixth and seventh Petition, Led us not, etc. we desire most expressly not only the avoiding of all sin and wickedness, but all temptations and provocations, or allurements to it, as the way to it & to be delivered from all evil, in all the parts and members of the same, and so for all virtue, grace, and godliness. 16. It seems then spiritual matters are desired in every one of the Petitions? It is true, as most worthy our prayer to ask, and the giver to bestow; and as every Petition, either primarily in the full scope of it, or secondarily, even for our good, respect the glory of God. 17. And so in every of the Petitions, all virtues desired to be 〈◊〉, and sins to be removed? It is true also, either in the full scope, & direct intention of most of them, or of necessary consequence, as in the fourth Petition, as the exercise of one virtue cannot be rightly and truly had and possessed, without the habit or general inclination to all of them; the virtues are so nearly united and chained together, and as without planting of the same, and supplanting of vice, in general, we can never truly aim at the glory of God, which ought to be the scope of every Petition, as we are taught also by the conclusion; For thince is Kingdom, power and glory, for ever and ever. 18. Is the conclusion therefore added? Yes assuredly, and even full as directly for the reason of our desire and petition, as for the ground of our confidence to be heard, if not more, as their precedency in order seems to imply: That primarily for the ground or reason of our desire. That secondarily in order, or the ground of our confidence, we say, For thine is the Kingdom, power, etc. And for certainty of it, add Amen. 19 What followeth? The fifth and last part of the Catechism, concerning the doctrine of the Sacraments. PART. 5. Of the SACRAMENTS. SECT. 1. Of the SACRAMENTS in general. Quest. 14. the doctrine of the Sacraments, their necessity, use and utility described, our Sacrament of the Gospil in the new Testament succeeding those of the jews under the law in the old testament, and as seals of the new covenant, in effect the same with them. The covenant and what the substance or matter, manner and circumstances of it, and how under the Law and the Gospel distinguished, as also what are the parts, & who the parties, to the Covenant, and the instruments, or records of it. The two Testaments, where first considered the Author, penmen, and public Notaries of the old Testament, with the signing, sealing, and delivery thereof, the witnesses to the same, and so of the new Testament, likewise the Author, penmen, signing, sealing, and delivery of it, and witnesses described, the scales of it and the graces conferred, the Sacraments, the order of whose doctrine is here to be observed, with number of them, and how two only so primely and especially from all antiquity acknowledged the definition, parts, and other circumstances of the true and prime Sacraments observed, and with the others compared both in general, and in particular matrimony, confirmation, extreme unction or avealing penance and holy orders by us acknowledged, though not Sacraments for either. Godly estates 〈◊〉 course of life, or holy religious actions and ceremonies in the Church piously to be used, and practised and so divers other holy and religious action: and ceremonies may be observed, though not Sacraments accounted, but these two in all respects & primarily by all accounted Saoraments 1. HOw many Sacraments hath Christ ordained in his Church? Two only, generally necessary to salvation. 2. Why say you generally necessary? For their general acceptation and use in the Church. As generally appointed by the Lord himself, for the use and benefit of all. As generally received, and to be received by all according to his command. As generally necessary in the respect, except we will run into contempt. 3. How is the necessity then? A necessity absolute in respect of his command of conveniency if they may be had. A necessity peremptory, under pain of disobedience and contempt if they may so be had. A necessity respective in regard of the utility of them, profitable to salvation. 4. How is the utility of them? As they are a means of grace in the holy use of them, and seals of it well used; and as in that respect profitable, so in that profit also, necessary to salvation, as aforesaid. 5. How are they to be accounted of then? As Conduits or comfort and graces by them conveyed to the soul. As seals of grace itself to the hearts of the faithful that receive them duly. As seals of the covenant of grace in general to the Church, in particular to each faithful person, and so coming in place of the old Sacraments. 6. How come they to be so? As the Covenant of Grace cometh in place of the old Law, new Testament succeeding instead of the old, and to revealing thereof, and the Gospel of faith, perfecting the Law of works, so these our Sacraments of the Gospel, instead of the old Sacraments of the old Law, and of the Jews. 7. How succeed they then? Baptism in the place of Circumcision, and instead of the Paseall Lamb the Lord's Supper, and sorepresenting them. 8. How do they represent the former? In the virtue and efficacy as well as the intent of their action. 9 How in Baptism seen? In that Baptism is, as Circumcision was, for admission into the Church; and as Baptism by washing, Circumcision by cutting off the foreskin, both intending the purging of the filth and corruption of the flesh. 10. How in the Lord's Supper? As the Lord himself is the true Paschal Lamb, and that former a shadow of this later; and so in The 1 Paschal lamb considered, the Nourishment and feeding the body, and seal of faith to the soul. Memorizing their 1. Passing out of Egypt. 2. Deliverance. 2 Lords Supper, or Paschal Lamb, & Passover Nourishment & food of souls, & seal of the better covenant. Memorizing our Spiritual deliverance. Passage from Egypt to Canaan; Or Bondage of sin to favour and grace. 11. What mean you by Scales of the Covenant? external signs exhibited for confirmation of God's covenant and promises made unto his people. 12. What is a Covenant? A promise, or stipulation of parties between themselves of certain agreements on either hand to be done or performed, which as it is Agreed upon, it is a covenant, Confirmed, or Recorded, witnessed & sealed, or the like, declared public instrument, or testament. 13. What required in such covenant? the Parties to such covenant, or instrument. The conditions, and matter or agreements between them, Recording & publishing, Ratification and signing, Sealing and delivery Of it, with witnesses & testimony of the same. 14. How are these observed in God's covenant? All of them, precisely found in the covenant of God with us his people, as well in the covenant of works, as of grace, comprehended in the old and new Testaments. 15. Are they two covenants then or one? One in substance, though two in circumstance; one in matter, though two in manner of promulgation; and divers other ceremonies and circumstances, as of time, Sacraments, Penmen, and the like, so they agree in the main and chief matter, differ only in the less principal things, in manner and accidents. 16. How do they agree? 1. In the Author, God the author of both. 2. Mediator, Christ the mediator, one in substance, though then veiled, since revealed; and so Moses his type, and divers sacrifices as standing in his stead in that law. 3. In the promises 1. God to be their God. 2. Of grace and remission of sins. 3. Of blessings in general, and spiritual ones. 4. In the condition on our parts, of Faith and Obedience. 5. In the end, Salvation. 17. How differ they? 1. In the circumstance of the promise of grace, that in the Messias to be exhibited, this of the Messiah revealed. 2. Corporal promises, and temporal blessings, concerning the land of Canaan; figuring a more heavenly inheritance, and land of the living Canaan above. 3. In outward Rites and Types, and sacrifices, and other Sacraments with them, as these other Sacraments and only Christ, the substance, with us. 4. Clarity, that in many types and shadows of Priesthood and sacrifices obscure; this in doctrine and substance, Christ and his fulfilling all types, more evident. 5. Gifts, as now more large graces, and effusion of God's Spirit upon all flesh promised. 6. Duration, that till the Messiah, this is to the end of the world, and for ever, as the Priesthood. 7. Obligation of that to the whole law, Ceremonial, Moral, and Judicial, this the Moral only, the others vanished. 8. Amplitude, that in the people of the Jews only, this of all people, all faithful, to the ends of the earth. 9 Priesthood, that of Aaron the type; this of Christ the true high Priest for ever after the order of Melchisedes. And so likewise in the Penmen of it, the manner and other like circumstances, of which hereafter. 18. How are they then called, as distinguished. The Law and the Gospel; the covenant of Works, and the covenant of Grace; or in regard of the Record in which it is registered the Old and New Testament. 19 But had not they the Gospel? Yes, as the joyful promise of the Messias, but more obscurely, and in types shadowed, even in the law itself; but the Law most plainly and expressly delivered, preached and testified; and in that regard the Law bore the denomination of both: And so with us, the Gospel and revealing of the Messiah, most evidently exhibited, in whom all shadows are vanished, and all types fulfilled, and a great part of the Law abrogated; though the best part, the moral Law still in force, and with us the Gospel yet, beareth now the denomination of the whole, and so we call it, The new Covenant, or covenant of Grace. 20. What is intended then by the Covenant of God in general? That his gracious favour, whereby he hath condescended to stoop so low to the consideration of mankind, and our poor estate, as to give us his gracious promise to be our God, and grant us his graces and blessings, on our condition to be his people, and yield him our faith and obedience. 21. What are the parts then of it, and parties? The parties to it, God and his people, or servants, the parts of the covenant are in respect Of God, his gracious promise To be their God, and defend them. To give them His graces, Mercy & forgiveness. To send them his blessings Them, their humble promise of Faith to believe in him. Obedience to his will. To be his people, & honour him 22. How is this Covenant made known, or extant? It is made known and revealed unto us from the beginning in the Word of God, and so extant. 23. What Instrument or Record of it? The Old and New Testament, so called, as in them the word and promises of God contained, testified, recorded and exemplified for us, so named the Scripture, and Bible, or Book of God. 24. How called Instruments? As legally composed, the Author and other parties, Penmen, signing, sealing, delivery, and witnesses, all in due form, as by law required. 25. How called Testaments? As the will of the Testator, who thereby appointeth what he will have done after his death, or departure, by his heirs and executors that possess his substance. 26. But God cannot die, how is it then his Will or Testament? Nor Christ, as speaking properly, for though he died according to the flesh, yet he liveth unto eternity, but as departed from earth, and gone into heaven, or retired into that his holy habitation, and leaving the earth to the sons of men, thus declareth his will, and giving so large legacies, as all earthly substance and heavenly blessings, requireth his Executors and overseers, his Vice-gerents, and other legatories his people to whom it pertaineth to see his will performed. 27. Who the Author in the old Testament? God the promiser or testator, who doth covenant with his people to be their God, and giveth them his mercies and blessings, upon their condition or covenant to keep his commandments. 28. Who the other party? His people, the people of the Jews, who enter into Covenant with him, to observe his Laws. 29. Who the Penmen hereof? God himself, and other public Notaries. 30. How God himself? Most especially both in writing, and dictating the principal part thereof, the Autograph of his own hand, the ten Commandments. Dictate, Of his own mouth. Of his Spirit by the Prophets and other holy Men, all— Other holy Scriptures & writings. 31. Who the other public Notaries? Both Moses his servant, the recorder and publisher of his Law and testimonies; the Prophets his officers to write out, and interpret the same; as his Temple, the Court, to lay up and preserve those Records. 32. How were they signed? By his own hand in the Mount, set to the Commandments the substance of all other holy Writings, by his mighty hand of power, in miracles, and the Spirit of prophecy, evidence of the finger of God. 33. How delivered? To Moses and the Fathers under the cloud, and in the whole old Law; received also, by faith and hope of things not seen. 34. How sealed? By his seal of his Spirit, showing his graces in those tokens, or outward and visible signs and seals, his Sacraments, that represent his graces, as in some sort engraven in them. 35. What Sacraments? Circumcision especially, and the Passeover, though there were also divers other holy signs and sacrifices. 36. What graces? In Circumcision, the rooting out and supplaning of sin. The Pascall Lamb, or the Passeover, the nourishment in the Church. Strengthening of the soul. Deliverance out of danger, and passing from Egypt to Canaan, so from the tent on earth, to a Temple in heaven, from an earthly to a heavenly Tabernacle. 37. What witnesses? A cloud of witnesses, all the Prophets and holy men that had been since the world began, to whom the promise still made or confirmed. 38. Who was the Mediator in that? Christ one, and the same for ever, though Moses the type of Christ, then seen in his stead, to stand between God and the people, and making atonement; yet Christ so in Moses, and to the Fathers in many types and shadows showed, and to be seen, and Mediator for all flesh, with the Father now eternally. 39 Who the Author in the new Testament? God the Father also, in Christ the Mediator, promiser and testator of his mercies and blessings to all his people that observe his Law. 40. Who the other party? All the faithful, his people on their parts, promising to observe his Laws, especially that royal Law of love, by which known to be his Disciples; as which is the sum, and fulfilling of the whole Law. 41. Who the Dictator of it? God himself, speaking in Christ, and Christ himself dictating both that Golden rule of Prayer. Royal Law of Love. All other necessary ordinances to be observed by his; and confirming of the old that were to be confirmed. 42. Who the Penmen? Both Christ himself in the great letters of his most holy life and actions, and bloody characters on the cross and of his passion, black letters of his death and burial, as well as glorious and golden letters of his resurrection, ascension, and sending his Spirit to the comfort of his, and writing his Laws in the hearts of the faithful, besides other holy Penmen, and public notaries also. 43. Who were they? The holy Evangelists, Apostles and Apostolical Writers recording it by the assistance of one and the same Spirit, the Enditer, who also testifieth the same by continual witnesses, and evidence of power unto salvation to the Elect. 44. How signed? With his blood on the cross, on Mount Calvarie. 45. How delivered? To his Church, the Apostles for them, and their successors, to preach & teach, interpret & keep the same for the use of the faithful to the world's end. 46. What witnesses? Besides a cloud of witnesses then present, and eye-witnesses of it, thousands else of glorious Martyrs and Confessors throughout all ages, testifying the invincible truth, with utmost endeavours, and dearest blood, in the power and evidence of God's Holy Spirit. 47. How sealed? By the same Spirit to the hearts and souls of the Elect; in those visible signs or seals, the Sacraments, representing his graces, as engraven in them, and presenting or conveying and confirming the same to their souls. 48. What graces in the Sacraments? Answerable to their nature the promise in the Covenant, and intent of the former Sacraments. In Baptism the Washing of the soul from sin. Admission into the Church. New birth and life in Christ. Lord's Supper, the Nourishment of us in the Church. Strengthening our souls in the faith. Feeding on Christ the bread of life, and in remembrance of his death a mortifying our earthly members by repentance, and a quickening of us in the Spirit, in him raised from death to life, and by him living. 49. What is this order of this doctrine of the Sacraments to the rest? After the doctrine of faith and obedience, in the Creed and the Commandments; and prayer set forth the means of obtaining grace, to obey and please God the better, come these seals of grace in the last place, that after such teaching of the former, and apprehension of them by the intellectual powers of the soul, the goodness of God descending, even to the comfort of sense, confirmeth his graces, and promise of them, by the use and acceptation of visible signs and elements for tokens, and pledges of the same. 50. How is the number so few as two? Because it pleased the Lord so to appoint it, and it is also sufficient, and fittest as Being Baptism, our admission into the Church. The Lord's Supper our strengthening and maintenance in the same. 51. How is it that five more have been added? Not so rightly or properly, but rather against the course and consent of best authority and antiquity. 52. How say you so? Because only these two are so especially in Scripture, acknowledged, by our Saviour appointed, and generally received, & by all required to be received; and these only properly in all respects, the others but improperly, and not by all required to be received, or acknowledged Sacraments. 53. How appeareth this? For that besides Scripture, the ancient Fathers and chief Doctors general consent, and confess only these two, properly so intended. As S. Cyprian, lib. 2. Epist. 2. ad Stephanum: Si utroque sacramento nasc antur, they may be throughly sanctified, and Sons of God. As Saint Augustine de doctrina Christiana, lib. 3. cap 9 pauca promult is facta facilima, etc. the Lord and his Apostles delivered few for many, easily to be done, divine to be understood, and pure to be observed, to wit the Sacraments of Baptism and the Lords Supper. As Saint Ambrose, Tertullian, Justine Martyr, and divers others confessing the same, and the others not to be so properly Sacraments, nor capable of a Sacraments true definition in the right sense. 54. What is a Sacrament then? An outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ, as a means whereby we receive the same, and a pledge to assure us thereof. 55. What here to be observed? 1. The matter, outward sensible sing and audible form of words, accedat verbum, ad elementum & fit sacramentum: Inward spiritual grace represented, and to be understood. 2. The Author ordained by Christ, for difference from the Sacraments of the old Law, and those improperly so called, not having his institution. 3. The end of it, in respect of the use and benefit, twofold. 1. As a means whereby we receive grace. 2. As a pledge to assure us thereof. 56. How is it found in the Sacraments? In the I. True Sacraments expressly, in 1. Baptism, the 1. Matter, Outward sign, element; And form of words; Inward grace. 2. Author Christ himself, and his institution, Go teach and baptise in the name of etc. 3. End, means, pledge, & seal of grace. 2. Lord's Supper the 1. Matter, in the outward sign & form of words, grace. 2. Author Christ himself, and his institution. 3. Ends, a means, pledge and seal of grace. II. Others not so. 57 How show you it particularly of them? In Matrimony, Neither Author Christ, but institution of God in Paradise, and in and by nature, not grace. Matter, no visible sign prescribed, or form of words, especially by our Saviour appointed. End, Not pertaining to all, but only who have not the gift of continency, may marry. Not means or seal, or pledge of any grace thereby promised or obtained, but a holy estate of life in all that godlily enter into it, and necessary for some, but as Durand saith, to speak strictly or properly no Sacrament. 58. What of confirmation? As saith Alexander Hales, par. 4. q. 24. neither did the Lord institute it, nor his Apostles, but in the Council of Melda ordained. So for the Author, not Christ, nor his institution. Matter, No visible sign, or form of words prescribed. End, not a seal, or pledge of grace promised or appointed, only of good use of comfort, as a holy Ceremony when rightly used, and not so precisely and properly a Sacrament. 59 What of extreme unction? It was but temporary, and in use of the gift of miracles and healing, and with them rather ceased, then continued, as having neither 1. The Author Christ, or his institution, but Apostolical use and tradition whiles it lasted, or was truly in use. 2. The matter, no prescript form of words, especially by our Saviour, though the Apostles used the ceremony. 3. The end, no such general use and benefit in all times and places, or promise annexed, as a seal, means, or pledge of grace. 60. How of penance? Though a most godly duty, and to be performed of all, as repentance, faith, and obedience are required of all, yet not as a Sacrament, instituted in the new Law, or by Christ, but a holy duty, and both under the old and new covenant, equally practised, So neither having Author, Christ, or his institution particularly for the beginning of it. matter, No prescript outward sign, or form of words, from his ordinance, or inward part. Or end, instituted for a seal, or pledge, though a means of grace, and so not so properly a Sacrament as a holy duty. 61. How of Orders, or Ordination? Though we find both the institution and express form of a sacred ceremonious action therein, in the new Testament, used by our Saviour, and his Apostles; and form of words, and necessity of perpetuity to the world's end, for the good of the whole Church, & that calvin's institutions, lib. 4. cap. 19 Sect. 31. and cap. 14. Sect. 20. allow it in some sense to be a Sacrament, and we cannot well deny it; yet not accounted an ordinary Sacrament, in usum totius Ecelesiae, to be used by all the members, though for the good of all; and so not a sacrament as universal, or pertaining to all; but peculiar to one estate of men, and consequently though a holy ceremony, not reckoned among these chief, but rather to be referred to those secondarily and less properly called sacraments. 62. How came these other to be so accounted Sacraments? 1. By means of S. Jerome translation, naming them or some of them so. 2. By means of the Fathers also, calling them so, in a large or less proper sense. 3. By means of the number of seven, as a sacred number, and much affected by many Ancients. 63. And is not this sufficient? No: For this we might have, by this means, not only seven, but many more, as many other holy actions, ceremonies and other things, have been called Sacraments, As 1. Sacramentum Martyrii, by S. jerom ad Oceanum, Martyrdom. 2. Sacramentum Crucis, by S. Augustine, the Cross a Sacrament. 3. Sacramentum Ligni, the helve of the hatchet that Elisha got the Iron out of the water with, by Tertullian. 4. Sacramentum Religionis, Religion, and the Military oath, Sacraments called; besides many other. 64. What shall we then do herein? To consider the definition, and thereby to find which are truly the Sacraments; or the chief, and of chief use in the Church, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called, As for the Author, if by men, or their institution, and not Christ's, not properly Sacraments. Matter, wanting either outward sign of Element, or action. Prescript form of words & ceremony Inward grace, propounded, promised, and so sealed. End, not general, Use, benefit, of promise annexed, pledge, seal, or means of grace. Or not by all to be in convenient time used, want of any, or especially many, or all of these, utterly destroy, or abate the true nature of a true Sacrament, as we saw before in marriage, legal Ceremonies, the brazen Serpent, the Rock in the wilderness, and such like things, though an outward sign, and inward graces, in some sort represented, yet without Christ's institution, not properly Sacraments of the new Covenant; yea, and though by Christ and his Apostles ordained, but for other uses, as of comfort, or to be used of some persons only, and the like, or not for a seal of the main grace, of the covenant, to confirm it, though otherwise perhaps signs of great graces, not so properly Sacraments, as these two, Baptism, and the Supper of the Lord, which have all these parts, conditions and prerogatives, both author, matter, manner, end, and general use and necessity. 65. Must all of necessity then use the true Sacraments? Yes: And therefore ordained, as the general means and seals of grace, to all under the covenant, and so appointed, the ordinary pledges of the same, though God who is above means, can save without means, yet we are to use the ordinary means by him appointed, and not neglect the same, if it may be had; for so it were a contempt of God, otherwise we may be held excused: So generally necessary thus, ordinarily appointed to all, if they may be had; otherwise not of that simple and absolute necessity, as if without them, impossible or no salvation. 66. How many and what are the parts of a Sacrament then, set forth in the definition of them? Two: the outward and visible sign, and the inward and spiritual grace; where is to be considered, 1. The Relatum, the outward sign. 2. Corellatum, the inward grace, signed or signified. 3. Relation of the sign, to the thing signified, representing the same, and presenting it to the soul that receiveth it by faith. 67. How show you this then more fully? Sufficiently well, or amply and plainly enough to be seen, in each of the Sacraments handled particularly. SECT. 2. Of BAPTISM. Of Baptism and the several parts. thereof with their resemblance and relation of the one to the other explicated. and considered the efficacy and virtue of baptism in the renewing of us by being thereby received into the covenant of grace, and engrafted into Christ, being so washed in this Laver of regeneration, and what is required of the person baptised, viz. Repentance and Faith, whereby is here briefly observed the descriptions of them, and how they are to be found or considered in the infants that are baptised, reason why Infants are baptised taken from Christ and his Apostles doings, primitive times practise, as well as from the succeeding of it to circumcision and the practice of the jewish Church in that very point like ours, as it is else so Catholickly re-received, Elder persons baptised: who may baptise, and the several sorts of baptism, with the difference between S. John the Baptist, and Christ's baptism so by him instituted, ends of baptism, & why not to be iterated, and here the practice of primitive times in this point declared, and manner of their ordering of their Churches, fitted as it were to that purpose, to have that and all other holy actions decently performed: whence the several and distinct places observed answering to the several sorts of persons and their degrees in the bosom of the Church, in so comely order from all antiquity to us in the form and structure of our Church, or from the platform of them very lively representing to us the times practise, and founders intentions may mind us of the same, and teach its what order and decency, or other respects of reverence before God, and to God and all holy and consecrated things to him for his own, and to them for his sake, were fit to be observed, and by all dutiful sons of God and the Church, religiously aught to be performed, as by all godly and religious persons of all ages, and devout Christians have ever been accustomea and never by any unless godless, profane, or graceless mereticks, and factious Sectaries detracted or denied, so the degrees of the persons, places, and things consecrated, as well as their consecration here instanced both in the jewish Church and ours, and thence issuing. difference and degrees of the reverential respects to them usually exhibited both by us and them all which proved from holy Scripture and constant and continued practice of the people of God, and more illustrated by the dictates of natural justice equity and reason; and so clearly vindicated from all show of idolatry, or superstition, but the neglect and contempt hereof by the factious producing miserable and wretched effects, both to the dishonour of God, and disorder in religion, Church, State & government wheresoever, and such unreverence used and their profaneness suffered to pass un●●●▪ or uncorrected, so the order In ours and the ancient Christian Church, and why so necessary to be observed hereby. sufficiently explained, and against all sacrilegious gainsayers, too commonly palpably found to be such plainly demonstrated, and the name of Altar, toward which such reverence is used, and even anciently prescribed and enjoined, whence by such perhaps more despitefully handled, from their calumnies and aspersions vindicated, and to the true use of it according to the Churches ancient idiom asserted and restored, and so both Churches, Altar, and other decent ceremenies in, and about the same in our Church retained, showed in general consonant to the practice of all approved antiquity, and in particular of the Greek & Eastern Churches. thus In that point with our consenting to be reconciled, And for close to this Sacrament of baptism, certain critical disquisitions on the name of God so ordinarily used by us in our common discourses and writing useful as more solemnly in the profession of our religious duty and observance or other acts of highest consequence, as especially in the administration of the sacrament of baptism and ceremony thereof. whence also by the way other like observations on the mystery of iniquity, and name of Antichrist, the Beast and Whore of Babylon, in such mystical manner with much anigmaticall obsecurity, by numbers, and else expressed or rather unveyled and involved, so in the first place, the number of the heads & horns of the Beast considered, as leaaing way to the number of the name of Antichrist, being 666. with the illustration thereof from the name and nature of the Fiend, calling himself Legion, the very power at that time of that armed Pagan impiety, that did afflict and oppress the Church & Saints of God; the application whereof may be to to any the like times and occasions or oppressions, referred and so lastly, concluding with the Nomen Tetragrammaton, so usually pronounced Jehovah, but corruptly in stead of Jaho, proved by the Text of the Bible, and other authorities, which might perhaps more regularly and orderly be by jahvah, yet all vowels, to come nearest to the former sound though less rightly so as it is by some intended. 1. What is the outward sign in Baptism? Water, wherein the person baptised is dipped or sprinkled with, in the name of the Father, and of the Son, etc. 2. What herein to be noted? 1. The Matter, or Element, Water, used so of old, as is to be seen in 1. The leprous and unclean. 2. Naaman the Syrian. 3. The blind man sent to wash in Siloam, joh. 9 7. 4. John baptising in Jordan. 11. The Action: 1. Dipping in Summer, or warmer Countries. 2. Sprinkling in colder Climates, or weather. 3. Or for the tenderness and danger of the infant. 4. Form of words prescribed in the name, etc. of which outward sign, and parts thereof, none ought to be omitted or altered, which would make the Baptism else, be no Baptism; and, which rightly once performed, ought not to be iterated. 4. What the inward grace? The cleansing of the soul from sin, by sprinkling of Christ's blood in the power of the Trinity whence a death to sin, and a new birth to righteousness, is wrought in us. 5. Whence is it? Or what reason of this? Because being by nature borne in sin, and the children of wrath, we are hereby made the children of grace. 6. What is herein to be considered? 1. The parts resembling one another, the Relata and Corclata. 2. Resembling our representation in the parts; 3. The relation and presentation of the thing signified to the soul. 4. The effect and efficacy, or virtue of the Sacrament, in the death to sin, new birth to righteousness And manner and reason thereof explained: For whereas by nature, etc. 7. Which are the parts resembling one another? The 1. Water, representing the blood of Christ. 2. Sprinkling thereof on the body, the washing the soul. 3. Action of the Priest, The operation of God's Spirit, Blessing the action. 4. Form of words prescribed Power of the Word, and virtue, of the Holy Trinity, promised. 8 How distinguished into Relata and Corelata? The 1. Water, 2. Sprinkling, 3. Action, 4. Words The outward part of Relata to the Blood of Christ Washing the soul. Operation of the Spirit. Power of God, to the inward part, or corelata. 9 Which the Relation? The representation that the parts have between themselves one to another, as water to the blood of Christ; the washing the body, to the cleansing the soul; the action of the Priest, and words prescribed, to the operation of God's Spirit and power in the grace and blessing proposed and promised. 10. How the presentation of it to the soul? In those outward Emblems, as seals, showing the grace by faith, throughout the whole life, apprehended and exercised by the power and operation of God's Spirit, making it profitable to the soul. 11. What the effect, or efficacy and virtue thereof? 1. The death to sin, being baptised into the death of Christ, and the soul so washed in his blood, made clean, and dying unto sin, that is, crucified in us, as we unto it. 2 The new birth unto righteousness, as being baptised and buried with Christ in his death, we are also raised up in him to newness of life, and sanctification. 12. What is intended herein? 1. Our mortification of sin, and the old man, in all the corrupt lusts of the flesh. 2. Our vivification in the Spirit, or of the new man, Christ in us, by the power of his grace and Spirit, that so bringeth forth in us, Our justification by The merit of his death, Imputation of his righteousness. Sanctification by Our new birth raised up in him. Our new life, going forward by grace, in holiness of living. 13. How is this explained? By the opposition of our former estate to this, as we were Born in sin, and the children of wrath by nature in old Adam. Dead in sin, dying to grace, Damnati antequam nati, and having the image Of God obliterate, & blotted out of of our souls. The devil imprinted therein, being without all Grace, Justification, or, Sanctification. And being in this case, have by the mercy of God this favour showed us, to have the means offered of faith, and the seal and pledge, the Sacrament, whereby we are made children of grace, Renewed, Justified, Sancti●ied, in Christ by his Spirit to God. 14. How is this Renewing wrought? By the power of the Spirit of God, and grace, which is given, whereof the Sacrament is the pledge and seal, and also the ordinary means whereby conveyed unto us, and we receive it, as many as have the power given, to become the sons of God, which is seen by the effect Of a 1. New life, 2. New creature, 3. New birth, 4. Newness of affections, and 5. Souls, as new borne babes desiring the sincere milk of the word, having put off the old man, and all carnal affections of sin. 15. But who is so renewed? Every one that is born of water and the holy Ghost, which is the regeneration herein expressed; whereby the s●ing of sin is plucked out, both in regard of the sin and punishment, though sin itself not quite extinguished; which is never quite abolished, till death; but broken so, that it reigneth not, only remaineth as a rebellious head, or poisonous root, to exercise our faith and graces whiles we live here. 16. But is this done in us by the very act of Baptism or of the Baptizer? No: For there is also required a right disposition of the person in faith, and within the covenant of grace, and then it doth convey grace, confirm the heart, seal the covenant, purging the conscience, and so effectual to the faithful: otherwise, as in those that came to john's baptism, they may remain a generation of vipers, whiles they keep themselves out of the covenant by their malice, impiety, and hypocrisy, whereby they mock God, though they take the sign of the covenant on them: and so much the rather mockers, as taking the sign, and neglecting the grace. 17. What is then required in persons to be baptised? Repentance, whereby they forsake sin; and faith, whereby they believe the promises made to them in that Sacrament. 18 What is Repentance? A turning from sin, and a returning to God, wherein many steps or degrees to be considered, 19 Which are they? In the 1. Turning from sin, a Knowledge of sin, one step by faith. Sense or feeling of sin, two steps in grace. Horror of sin, for the ugliness before God. Shame of sin, for the filthiness in itself. Sorrow and grief of sin, for the displeasing of God thereby. Resolution to forsake it, and lead a new life. 2. Returning to God, by 1. Forsaking sin. 2. Taking a new course, and leading a new life. 3. Constancy in that intended course. 4. Perseverance, which only attaineth the promise, and crown our blessing. 19 What is the fruit of Repentance? A continual renewing of the force and efficacy of baptism to the soul, which though itself may not be iterated, yet it is thus continually refreshed, and the virtue thereof renewed in us; and so is both effectual in the receiving baptism, and ever after, both in The 1. Knowing and acknowledging of sin, the bar of grace, whereby to obtain forgiveness at God's hand, and have the bar moved. 2. Sorrowing for, and forsaking of Sin, whereby to obtain grace in the power and virtue of the Sacrament. 3. New intended course of leading a new life, in obtaining some degree or measure of sanctification, either of which is sometimes called repentance, and in all three together, the perfection thereof, and are else styled Confession, Contrition, Reformation. 20. What is Faith? My assurance in respect of God, of the Truth of his promises, Stability of them in Christ. The head and corner stone. myself, of the Application of them to me. Forgiveness of my sins. 21. What is the seat of Faith? The heart: For in the heart the man believeth to justification, Rom. 10. 14. And so Christ dwelleth in the heart by faith, Eph. 3. 17. 22. What is the ground of faith? The word and promise of God, giving assurance to the soul, because he is true that promised. 23. What is the object of faith? Things not seen, but apprehended by the soul for the truth's sake of him that promised, as forgiveness of sins, salvation, and everlasting life. 24. How is use to be made of it? By application to myself of these things, that for his Son and promise sake, I shall be assured of salvation, and my sins forgiven; and so blessed, as whose unrighteousness forgiven, and whose sin covered. 25. What condition required? Repentance or confession and forsaking sin, Prov. 28. 13. and so faith beginning repentance, is also perfected by repentance, and wrought, and working together, are either for the perfection of other, and the graces are thereby seen, whereof the Sacraments are the seals. 26. How do we then need them? As the necessary conditions, whereby applied and where with the virtue and efficacy of the Sacrament is transfused into the soul, that is not else sufficiently well disposed to the receiving thereof without them. 27. Why are Infants then baptised when by reason of their tender age they cannot perform them? Yes, they do perform them in such convenient sort as is required, and standeth them sufficiently instead in that their tender age. 28. In what manner? By their sureties, who promise and vow them, both in their names, which when they come to age themselves are bound to perform, 29. But is that sufficient? It is, as may be shown, and confirmed by sundry good and valuable reasons, taken from Both 1. Circumcision, the forerunner of it. 2. The institution, and action of Christ himself. 3. The doctrine of the Apostles. 4. The practice of them, and primitive times. 5. Reason itself, and the intent of the covenant. What is the ground of the reasons? Because, as the Covenant was made, not only with Abraham, but with him and his seed, so the seal pertaineth to whomsoever the Covenant doth, and the children being so within the Covenant of grace, the s●ale pertaineth also unto them, especially this that succeedeth circumcision. 30. How as it succeedeth circumcision? Because, that being with them the admission into the Church, and seal of the Covenant (as this is to us) and the foretunner of this, was commanded the eight day, and for the same reason, this may be administered to an Infant, being in the same state and condition with us, as theirs with them in every respect. 31. How in respect of the institution? Because Christ commanding them to teach, and baptise all Nations, as Abraham and his seed, and sons together before, so the fathers and their children, now to be received into the new Covenant, and not the father's alone, but the children with, and in the estate, persons, and condition of the father, as whiles they are in minority, they are accounted a part of him, and so where whole households baptised, and Christ commanded the little children to be brought unto him, gave them his blessing, and reproved them that would have kept them from him. 32. How by the doctrine of the Apostles? Because as Christ receiving them, and testifying that theirs is the Kingdom of heaven, the Apostles also teach, as Saint Peter treating of Baptism, and remission of sins by Christ, Acts 2. 39 showeth the promise is made to them, and their children, and Saint Paul that in, and to believing parents the children are sanctified, 1 Cor. 7. 14. that were else unclean, but now are holy, and what is this but within the covenant, and capable of that seal of grace especially, as also the practice was? 33. How the practice of them? That whole households baptised, as the household of Stephanus and Lydia baptised by Saint Paul, 1 Cor. 1. 16. and the Jailor, all that belonged to him, Acts 16. 33. and so hath been the practice since, of all times of receiving children to Baptism, especially of believing and faithful parents. 34. What reason for it? Because there is so near a relation between the parent and children, that what the estate of the parent is, such is the estate of the child reputed to be, till it come to years of discretion; nay it is taken for a very part, or limb of the parent, and so according to reason, and the words, and intent of the Covenant, within compass of it, and capable of the seal. 35. But they want actual faith and repentance? Though in their single persons they do, yet as in the persons of their fathers, and godfathers that represent them, they may be said to have it; and so in all respects capable of the seal; as also we see an estate assured in Law to the father and child, by some ceremony used, and the child capable of it, though not yet capable of understanding to know what is done. 36. How is it added that when they come to are, they are bound to perform? Because though in infancy, before they knew or could do good or evil, their parents, estate and condition was reckoned theirs, yet come to years of discretion actually required of them, as distinct persons of themselves, and now in the estate of them, Ezeck. 18. 20. that every one's sins on his own head, and required every one to live by his own faith, and if allowed in nonage a beneficial hand to receive a benefit or blessing, must also find, being come to age, an officious hand to perform a duly or condition. 37. When is this chiefly shown or declared? At confirmation, when the godfathers having seen the child in the rudiments of Religion well instructed from that particular engagement at the font (with the parents in some sort) may seem discharged thenceforth, only in common duties of Christianity obliged: as the child is then publicly by profession of his own faith, with the duties thereof charged, the others exonerated; answerable to which was that order of the Jews, to have the child at thirteen years of age, for Bar-mitzuah into their number, communion and Synagogue as it were admitted; and thenceforth to answer for, and charged with his own sins, as the father was before; whence the father with great joy, then, calling ten men for witnesses of the child's instruction, and sufficiency in the knowledge of their Law, Rites, and Religion, with praising God for it, and praying for his continuance, and proficiency therein, desireth such his admission, and himself to be discharged, this in all chiefest respects, thus nearly suiting with our confirmation, as aforesaid, as it is appointed to be used. 38 Is this the generally received doctrine? Yes, and confirmed by all ancient Fathers, and never opposed, unless by the Anabaptists, and giddyheaded Sectaries, that are commonly content with nothing, that is not new ●angled, and of their own broaching and invention. 38. How in such as are of years converted? Then, as in whole Nations conversions, all they of discretion bound to make actual profession of their faith, so all such were demanded their faith, and how they believed, and making profession of their faith, I believe in God, etc. and also their repentance, and desire of Baptism, they were admitted and baptised, and whose children, if they had any under age, were baptised with them, or which they had after in their infancy. 39 Who may baptise? Those that had the commission, the Apostles and their successors, to whom it was said, Go teach, and baptise, etc. 40. How of others that do it? Understood a presumption, to go against, or beyond our Saviour's commission. 41. How many sorts of Baptism? According to the parts of it, so distinguished into the 1. external Baptism in the water, the symbol of the other. 2. Internal of the soul, & that twofold, In the blood of Christ to remission of sins. Of the Spirit to the souls renovation by his graces. And others make a fourfold Baptism. Either Fluminis that of the water, Matth. 3. so John Baptist. Flaminis that of the Spirit, so Christ's Baptism. Sanguinis of Martyrdom 10. Mark 38. Luminis, sine doctrinae, Acts 18. 35. & 19 4 Whereby the Baptism understood, the doctrine of John: The two first, properly so called, the latter figuratively, as also the Baptism of the Fathers, in the cloud and in the sea, 1 Cor. 10. 2. 43. What difference between Christ's and John's Baptism? The same in substance, and the end or effect, admission into God's favour and grace, and to repentance, and newness of life to the faith of Christ that was to come, but differing in the circumstances, 1. Of the time, as that before Christ exhibited, or that he had fulfilled all things, this in the full compliment of grace. 2. Of the manner of John's Baptism into Christ's to come, and preparing the way by repentance, this of Christ's into his death as already come. 3. Of the Ministry of John, the forerunner, this in the plenitude of the power of the Messiah. 4. Of the reference that the first had to the compliment in Christ's person, performance and baptism. And so he said, I indeed baptise you with water, but there is one among you that baptiseth with the holy Ghost, and with fire. 44. Doth not John hereby then more distinguish them? No, not in respect of the substance, but only the circumstance of his Ministry, compared with the fullness and power of Christ, in which his was to have compliment, and receive efficacy from the person and office of Christ, so his was inchoatively, Christ's absolutely, the true baptism. 45. How did they differ from the legal oblations? Many ways, but chiefly in that those legal oblations were no admission into the Church, as this nor seals or means of grace, but only ceremonial cleansings, of ceremonial uncleanness of the body, and outward testification of it, whereas this is of the very actual and natural filth, and corruption of the soul, and they might, and were often to be iterated, this as a seal of our admission, only once administered, and they all abolished in Christ, in whom this is founded. 46. What are the ends of Baptism? 1. The chief end the 1. Sealing of the Covenant of grace, and so the solemn testification of our cleansing by Christ's blood. Justification, and Regeneration in newness of life. II. The other less principal ends, as to be 1. A testification of our duty, obedience and thankfulness. 2. A sign and symbol of our admission into the Church and Covenant, and so in that respect not to be iterated. 3. A note of discerning us, and the members of the Church from all others. 4. A token of unity in the Church. 5. A means of gathering the Church together, and confirmation of our faith. 6. A memorial of the afflictions we must undergo in this world's sea by the cross. 7. An occasion also to remember our deliverance from the deluge of sin here, as in a Noah's Ark, where though immergimur; non submergimur, 1 Pet. 3. 21. 47. Why ought not baptism to be iterated? Because as once borne, so once new borne, and admitted into the Church and Covenant, and though often comforted, and continually nourished and confirmed in the Church, by the use of the other Sacrament yet this admission only once to be used. 48. How of those that fall out of the Church? They are renewed by repentance, wherein the force and efficacy of Baptism is stirred up in them; and though again admitted by penitence into the visible company of the faithful, the Church or Congregation, not understood a second time admitted into the Covenant of grace, nor Baptism to be iterated, but the virtue and efficacy thereof, shown by repentance, and acknowledged in that readmission; and so we are but once borne, or new borne in the Church, though often raised, restored, fed, and comforted; as seen especially in the often use of the other Sacrament. 49. How hath this been used and practised in the Church? In effect as it is now, from the very primitive times, and all antiquity, or indeed more strictly, the doctrine of penitence, where we find, even the Church itself so ordered and disposed, as fittest for the practice of this godly discipline, as may be seen in the Ancryan Council, Anno 163. Can. 2. 3 4. 5 6. 7. &c Where several and distinct places observed in the Church, for the penitents, Catechumeni, audientes, fideles, and sacerdotes, or Cleri●i, as also the Centuriatores Mag●eb. (though no great friends to good order) are driven to confess and note in their Cent. 3. c. 6. p. 124. in the Canons of Gregory Bishop of Neo-Caesaria (scholar of Origen) by them cited, and the distinct places five of them there remembered. 50. Which are they? 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Church porch, or near the Church door, where the penitents humbled themselves under l●gatos lachrymas mitterent, and desired the faithful, as they entered, to pray for them. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the auditory within the Church, where the audientes, and behind them the penitentes, such as were admitted a● manuum impositionem, as it were the first degree after penance performed. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Catechumeni might hear lectionem & tractatum, and see some rites, and place where the fideles did communicate, but not the mysteries themselves, but were before that dismissed. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the fideles were allowed a more eminent place, and penitents behind them, (after imposition of hands obtained) where they might behold and desire the mysteries, but not yet participate, and therefore stood whiles the fideles kneeled, to distinguish them, and signify their estate. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which understood, all the upper part of the Church, viz. the whole Chancel and Choir, where the holy mysteries celebrated, and the communion participated, by the fideles, or faithful and believers, and penitents when so admitted and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of these, for that after penance fully performed, they were at last there again being reconciled) received to the Sacrament. Who before had stayed 1. At the Church door, and 2. In Auditorio, ut supra, and 3. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & gradatim ascendendo, 4. Huc admissi, and so Origen after his fall, Extra fores, with the penitents, and divers worthy men, as holy Natolius, who prayed them that entered the Church, in token of his contrition, Calcate me tanquam salem insipidum; Philip the first Christian Emperor, not admitted but by degrees, having stood, Loco penitentium, as Theodosius ejected, and fain to do so, Theodor. lib. 5. c. 17. and some even Priests, after lapse and penance, no further admitted but to Communio Laicorum, which was distinct from Communio Sacerdotum. So Trophimus a Priest, and Novatus, as Euseb. 6. 4. and 3. Cyprian 4. Ep. 2. the strict discipline of those primitive and purest times. 51. Were there then so divers degrees in the Church? Yes, as we see many degrees ●'re admittance to the Sacrament of baptism and the Eucharist; and more and greater probation evidently, e'er into holy orders. 52. In what manner? Recorded in Histories, the Church's Monuments, and holy Fathers, thus distinguished in their Classes. 1. The Educati, in their Schools, where the Catechistae frequented for education of youth, and teaching converts near the Churches. 2. Audientes, admitted to hear the expounding, and Homilies in the Church, where even heretics, heathen, or any might come to be instructed. 3. Catechumeni, who taking a liking to Christian Religion, and intending to be baptised, had a place more honourable than the ordinary Audientes, assigned; and might see more than they, as the place of the Fideles communion, and Adyta barred from strangers; the ceremony of whose admission, was, Signum crucis in front, as Saint Augustine teaches, Catechumeni non renati per sacrum baptisma, sol●m in u●e●o Ecclesiae, per signum crucis concepti, Lib 2. & 4. de Symbolo ad Catech. So he faith, Credo & signat se, signo crucis. 4. Competentes, who sufficiently instructed, and desiring ba●tisme, had therefore given their ●ames to the Bishop, who so taught it, might say the Creed, but not the Lords prayer, quia nondum renati per baptis nec filii dicendi; the ceremony of whose admission to baptism, was thus, On Ashwednesdav in Sackcloth and Ashes (unde dies cinerum dictus) beginning with the Fast and prayer, forty days before Easter, jejuniis & orationibus expi●ti. On Palme-Sunday instructed in Baptisterio, (than only used ordinarily, but at that time of the year) on Easter Eve, so commanded, they did publicly say the Creed, and professing that faith, were baptised, semel vel●ter intincti, ut in nomine 3. personarum, in earum, vel unius Dei memoriam, and so then with baptism signo crucis muniti, (being of ●●ll age) received also confirmation. 5. Int●ncti, Neophyti, or Tyrones, so baptised, they might learn and say the Lords prayer, and not before, and were publicly to rehearse it on Low-Easter-Sunday, and using whit● garments, till that Dominica in albis (thence so called) were then admitted to see and partake of the holy mysteries. 6. Fideles, they were thence forward accounted, and of these only, and no● of the Intincti, Neophyti, Catechumeni, or others, might any be, to holy orders, and (not without great exploration of their virtues) to be Deacons, Priests or Bishops admitted. 53. Was this order so strictly then observed? Yes a●●u●edly, and as for the Abstenti, o● Excammunicati poenitentes, ordinary Audientes, Competentes, and Cat●chumeni, the former excluded the Church, those last might not come near, or see the most sacred mysteries which were celebrated, In Sacrario, or Secretorio, as some mean it, the innermost or uppermost part of the Church, and severed from the rest, resembling as it were, the Sanctum Sanctorum of the Jews, that was resembled by the Adyta of the Gentiles. Not in Auditorio, or the body of the Church; as some have dreamt, though there too, be, tribunal Ecclesiae, the Pew and Pulpit, unde Evangelii precept a leguntur, Cypr. lib. 4. Ep. 5. This most apparent out of all Authors, Counsels, and Fathers, that mention the Sacrarium, Secretorium, Presbyterium, and Cancellos, within which they were most religiously and solemnly celebrated, and with such retirement for their majesty and holiness reserved, that not lawful for many of the former sorts so much as to see them, as before related, and as we find in Numeritius the Emperor, repulsed by Bishop Babylas, who but desired, per transennan in mysteria Christianorum inspicere, prohibited, contaminatis oculis ea spectare, denied with eyes de●iled with Idols, to behold the divine mysteries: and if the Catechumeni saw (casu aliquo secreta) by any chance, those mysteries, (not the Table only) they were strait to be baptised, without staying (the ordinary time) till Easter, as writes Albaspinus, lib. 2. observat. c. 2. 54. But some have transgressed anciently against those both Orders and Decorum in the Church. And as anciently corrected by the godly Bishops, Counsels, and their Canons confirming these things, and therein lively depainting the manners of Heretics and Schismati●k●s of both their and our times, as learned Tertullian describing mores haereticorum and schismaticorun, with their confusion of all things, as nearly toucheth those with us that deal so confusedly, neglecting such good order, and all antiquity, making so little difference, or having no better respect to sacred things, as if the holy Table, and reading Pew, Chancel and lower end of the Church, Altar and Belfry, were scarce worthy to be distinguished; the end or cunning of those that thus turn out all good order and distinction, as our late schismatics and Puritans, that orders and degrees taken away, they may hand over head, suddenly leap or step over all to the highest place; a quick way of preferment: or at least to have all rowly-powly, hail-fellow well met, and sit cheek by jowl (like mother Zebedees' sons) with Christ in his Kingdom, their knees being too stiff to kneel at the communion, or neck and back to bow towards the holy Altar, or almost to any in authority, rather ready to kick against and countermand all or any authority, or as if all equals at least, and all places, persons, houses of equal holiness, degree and respect, and no difference, or no order or degree; no Altar, or consecration; no house, place or person; holier or more to be so respected or regarded one then other; but as Christians I hope all Priests since a Royal Priesthood, and then all Kings too perhaps, as the Lords anointed; so this a short cut, a quick way indeed, but to Anarchy and confusion, and that to endless trouble: for if it might be allowed, as some mightily affect and desire it, we should shortly have no Church, but a meetingplace; and consequently no Bishop (a prime policy of theirs,) and if no Altar, no Church, no consecration, and so no Priest, no Deacon, (a happy day for Lecturers only but hence to be doubted) nor Fideles nor Catechumeni● or other rank of Christians to be found. 55. Whence may we gather such order and degrees, and thence arising different respects to be, or to be warranted in the holy places, persons or things? From all approved authority and practice of antiquity, with Church and Fathers, best Interpreters of holy Scriptures, and their meaning, as well as from Gods own order, words, and the holy Scriptures themselves, even totidem and expressis terminis, divers where, if we observe them; and that both before, since, and under the Law, testified as under the Law particularly seen in the Courts of the Lords house, and s●verall attendants in their stations, the sacrifici●s and others, with the Altars and sacrifices the●● to be noted, the Sanctum, and Sanctum Sanctorum, atrium populi, and sacerdotum, the outer and innermost Courts, without and within the vessel, the Altar of incense, and other sacrifices; with the Oracle, and such other types of holy and holiest things; so a distinction of holiness in the persons, Exod. 29. Levit. 8. Numb. 8. in their garments, Exod. 28. and 29. in their sacrifices, Levit. c. 1. c. 2. and 3. in the ornaments, Exod. 26. and 27. in the other furniture of the Temple, some holy, most holy others, Exod. 30. 10. 29. 36. and Gershoms charge holier than Meraryes, Coaths than Gershoms, and that of Aaron's family then either's, the whole camp holy, and therefore no unclean person must be in this, Numb. 5. the Tabernacle holier than the Camp, and ●herefore the Levites alone must pitch round about that, Numb. 1. 50. 53. the Sanctuary holier than the Tabernacle, and therefore the Priests only must enter there, Levit. 21. 6. 22. and into the Tabernacle without washing, but not into this, or within the veil, Exod. 30. 20. 21. and 40. 30. the Oracle holier than all, and therefore none but Aaron, the holiest of all to approach there, and that our once a year, and not without Lotions, propitiatory vestments, sprinkling, and a cloud of incense, Heb. 9 3. 7. etc. as Solomon's Temple also showed the like distinction and degrees in the same things, according to that of Gods own platform in the Mount, nor were these degrees or distances before the Law given, unobserved, for Jacob notes Bethel for a fearful place, for the holiness & presence of God manifested to him in vision, and by that appearing of Angels, whence flowed the consecration of it, and holy Abraham coming near Mount Morijah, where he was to offer, maketh such difference, and distinction of the persons, places and things, I and the lad, saith he, will go yonder, the sacrificer and sacrifice to the Altar, showing the Court of the Priests; but stay you here, designing as it were the Court of the people, and to Moses, was it spoken from God, Exod. 3. 5. Come not nigher, put off thy shoes, for the place, etc. as if he should say, it is holy there, by my presence, being so near, put off ●hy shoes therefore, but come not nigher, though thy shoes be off, it is holier here, the best respects are little enough for the place where thou art, and too little for the place where thus am, being ignis in rubo, Deus in carne, Christus in virgine; come now to his Church, you must not tread on that ground with thy shoes on, nor on this, though thy shoes be off, thy shoes are too unclean for that place, and thy bare feet, not clean enough for this, as a learned Divine of our Church, well notes on the place. 56. And how since the Law was it observed? In like manner such reverential distance and degrees, as we may not think God's honour less, or his holiness and presence more alienated from his Church, since his sending his Son in the flesh, than before, rather more illustriously to all intents there manifested in that house, and Church of his, where the very Pascall Lamb was sacrificed in truth & substance, by himself then, where only in types and shadows by another, viz. Aaron, and his sons in the Temple, especially since we see and hear that Evangelicall Prophet among many others, so triumphantly proclaiming it, Esay 60 1. 3. 13. etc. concerning Christ, and his Church, and in him and it verified; Arise, shine, thy light is come, the glory of the Lord is risen upon thee, the Gentiles shall come to thy light, Kings to the brightness o● thy rising, thy gates shall be open, the glory of Lebanon shall come to thee, etc. they shall call thee the City of the Lord, the Zion of the Holy One of Israel; thy walls shall be salvation, and thy gates praise, the Lord shall be thy everlasting light, and thy God thy glory; all spoken of the glory of the Church in the abundant access of the Gentiles, and great blessing by the presence of the Messias, and graces of God poured out, and appearing on her, as throughout all the Chapter is plentifully declar●●, so the converted Gentiles, with the Jew●s, fallin ● down in the Church, shall all worship acknowledging God's presence, and the beauty of holiness, most effectually & powerfully there, yea even to admiration, in most joyful and glorious manner, or more ample m●●ner and measure then ever before shown, as now manifested in substance, what before by 〈◊〉 types shadowed, and according to the practice of the people of God, have the Gentiles received to grace, and engrafted into Christ, followed their steps, kept their reverential distances and degrees, not presuming with pharisaical arrogancy, but in humil●y and lowly manner in those consecrated and holy places, taught ●o tender their devotions, for so testify all primitive times, before ever that sauciness and f●iniliarity of faith, that would bring in confusion, and thrust all things out of order among Schisma●ickes and factious persons grew to be fanc●d or i● fashion. 57 They intent perhaps with more freedo●e, and bo●●ly to come and perform those acts of divine worship there? And well may they, so they do it, with more humility t●ught in the Publican, where no less the proud deportment of the Pha●isee was withal pointed at, and reproved, and we may note, that as well, as, O come, let us sing unto the Lord, a venite exultemus, be to be found to invite us to diligence, and alacrity with boldness in the action, so there is also a venite adoremus, Let us worship and fall down before the Lord our Maker; let us bow down, yea fall down before him, and fall low on our knees before his footstool, to teach us humility, and show our duty; for he that requires a diligent servant, desires also a dutiful one, and he that loves a dutiful and diligent servant, loathes a malapert and saucy one, and who can be too lowly in his presence: look to Da●ia, and other holy men's deportment before him, and if we humble ourselves so to Kings, or our fellow servants here on earth as is fitting, and by God's word approved; with what humility should we that are but dust and ashes appear● before him there? or how can we too much express lowliness, that he so loveth, for he regarded the lowliness of his 〈◊〉, whom therefore all generations do now call blessed, leaving the proud and mighty in the imagination's of their own hearts? exalted the humble and meek, yea still scorning the proud, giveth grace to the hum●le, and heareth their prayers when they call upon him. 58. How groweth yet this distinction of holiness and degrees of it, in such manner in the holy places or things? As the presence of the Lord may be understood to be there, and his graces dispensed by, or in the same, but not in the same degree in all of them, whereby though one be holy and the other, yet not one so holy as the other, as was in effect spoken to Moses from God to this purpose: the place where thou standest, and hearest me speak is holy, but this ●olier from whence I speak; that too clean for thy shoes, this for thy bare feet, therefore come not ●igher; thus where God was more than ordinary, he required respects more than ordinary, thy shoes are too unclean for that place, and thy bare feet (though they are permitted there) are not clean enough for this; so the reason of this distinction, hence to be gathered, not any inherent essential preeminence of the place or thing, but relative, arising from some peculiar dispensation of his presence, beneficence and graces there, or in them; whence came the distinctions in divers degrees (according to the degrees of such dispensation of graces observed) and several consecrations of holy things, places, and persons, in, or under the Law, and before, and of our Churches since, and all parts of them, and other things, according to the same respects that are moral and unchangeable for the substance of them (the types now vanished) under the Gospel; and indeed, for the excellency and eminency of their use in divine worship worthy to be reverenced and so distinguished, as from all antiquity we have received them; and thus for holy places have we the Churchyard as consecrated ground in a first degree, the Church itself, Chancel and holy Table, in their order, in higher and different degrees of reverential respects ever acknowledged, till the fu●y or frenzy of Novelists disturbed it, and answerable to this in other matters observed. 59 In what other matters? Both times, persons and things, consecrate to the service of God, and sanctified to that holy use; some elected by himself, and our Saviour, others by him in his Church, and the Ministry thereof appointed, as in the persons especially to be seen, where those that are before him, ministering in the higher degrees, and as it were taken up nigher to himself in their sacred office, participating of double honour and respect, are set over others, whence a prelation of the chief Elders in the Church, with power to ordain and govern others; and the Angels of the golden candlesticks for the honour of his house are mentioned, and the Spirit of God dignifying, and principally directing his speeches unto them; thus Bishops set over the Priests, and to ordain them, and the Deacons, the Priests over the Deacons, and other inferiors in that house and service, and they and all overseers in their order, and to whom the care and custody of hallowed things, and House, and Temple of God, and even the care and cure of souls, dispensation of the holy Mysteries, and chiefest treasures of God's House for the good of his people, according to their several orders and places, (as God is not the Author of confusion, but of order) are delegate, and committed to their charge; the continual practice both modern and ancient, yea ever, and of all times in God's Church. 60. How further prove you, or show you that? To pass by the oldest times, and before the Law, where the ancientest of the family, the patriarchs and eldest brothers, as the Priesthood than went by primogeniture, were Priests of the most high God, and high above others in that office, as Melchisedec (supposed Sem) supereminent over all the Priests of his age, so a type of Christ, and resembling him) even above Abraham, whom he blessed; for without all controversy, saith the Apostle, the less was blessed of the greater, though he a Priest, great Patriarch, and sacrificer also; look we under the Law, and at the giving of it, and behold M●ses a type of our redemption, delivering Israel out of Egypt, and Joshua a type of our salvation, bringing Israel into Canaan, (the son of man being to effect both by the power of the Son of God must yet both put off their shoes, Exod. 3. 5. and Joshua 5. 15. and keep their distances, as there are degrees within and without the Temple (where the Psalms of degrees were sung without, and Altar and Oracle ascended to within the Sanctuary) and in respect of their persons, & their very offices then, and after, to which they were, or were to be admitted, neither of them having power to execute the Priesthood when that was spoken to them; Moses not the first borne, nor extraordinarily called then (though he were afterwards) and Joshua though the first borne, altogether then suspended by the separation of Levi to that office; so though Moses before his consecration, or Joshua may be there before the Lord, and in that distance, but with their shoes off, because the place where they stand is holy; was it said yet, the place where I am (signifieth he there to Moses) is holier, come not nigher; Moses after his consecration is searce holy enough to be here, though so dignified with the sight, presence, and (●ill his face shone again, and needed ●veile) with his speech, and talking with God; but when indeed designed after wards by God to the employment of a Priest, that was before ruler of the people, Moses and Aaron among his Priests, Psal. 99 and Exod. 40. and other places, whereas a chief one, and type of Christ, he hath such Priestly authority from God, (and is commanded to do the Acts of consecration) to show a more nearness of person, he hath a more nearness of place in the Mount, in the Tabernacle, in the sanctuary, given him; so there is a difference of place, of persons, of offices, distinction and degrees in all of them; Aaron with Nadab, Abihu, and the 70. Elders, (all being Priests by inheritance or destination) may ascend up the mount, (so may not the people) but not so high upon the mount as Moses, who alone shall come near unto the Lord, Exod. 19 & cap. 24. 1. 2. Different places and degrees of the Priests and people, Laity and Clergy, Moses and the rest of them too: for they may come into the Tabernacle, these only into the Sanctuary, but not without washing, and Moses only near the Lord, yet, and to the Oracle; as who hath the Mandate so often interated and reduplicate, of ordering all things there, Exod. 40. and the consecration of them. 61. And how pertains this to us? As these types of Christ, so Christ himself, in the election of his Apostles (to whom no others durst join themselves) and his 70. Disciples (resembling the Jews Sanhedrim or 70. Elders) above the rest preferred, and the Apostles authority from Christ received, of ordering Bishops, and Priests, or elders in the Churches; and consequently their successive holy and orderly proceedings in this point, from primitive and purest times to this our present age, continued according to that first propoanded platform and distinction of degrees, in holy places, persons and things, do all show this; and both Latin and Greek, and Eastern Churches, will be abundant witnesses, and bear testimony of this truth to the world's end, whiles even at the highest place, the holy Table, there were degrees, that in a higher esteem, and higher degree of consecration, that was nearer, and that in the highest, that was nearest the Altar, and none out of orders to come there, at the communion; whence the distinction of the communion Sacerdotum and Laicorum, of the communion of the Clergy and Laity, though not different in substance, but in place; (as the Grecians to this very day, have their Tables enclosed with great mystery from the people) and so anciently by degrees separated and distinguished, the inferior degrees, communicating within the first, the higher alone, within the second; in the Chancel the rest; the Priests only at the Altar. This the ancient manner, and hence the several respects, and reverence used in divers degrees towards them. 62. Wherefore should that reverence be used? As natural justice and equity requires, that we measure out, and yield a different respect of honour to men according as the King's favour, more or less shines & reflects on them, and gives them advancement; ●eene in Joseph and Mordccai, and which we use: so with Gods own people, and all ancients, we here, noting the degrees, do use diversitity of reverential respects towards the more sacred things, and whiles rendering to some, a civil, to others a religious reverence, or cultus reverentiae, as is fitting, but to God only a divine worship, we are as far as those holy men and servants of God that did the same from all idolatry and superstition; and as David and Daniel did, worship towards the holy Temple, the Priests towards the oracle, Ark, and Mercy-seat; all Israel in the wilderness, towards the Mount, the cloud, and pillar of Fire, the Tabernacle, the Oracle and Altar, but before God, and to him only, and were never accused of Idolatry or superstition therein, but were further from it, and more hating it, than any other nation whatsoever, though they used such bowing and worshipping. It is our case, and so that reverence of ours, as we conceive also of the adgeniculation of the ancients, the treble prostration of the Grecians before or towards the holy Table, is to the only true God, there most graciously showing his presence, & dispensing his favour and goodness, in most apparent and abundant measure unto us; where, not the Altar, but the Lord towards his Altar, in that humiliation or pulverization, nihileitatis nost●a, is worshipped. And since God is by his Graces, Word & Sacraments, so powerfully in his Church above all other places & Christ in the Sacrament (by all confessed) so really present, and that only there to be consecrated, though elsewhere to be distributed, good reason for that so especial dispensation of his favour and presence there, that even that place should have preeminence above the rest, whence virtue and efficacy by such gracious dispensation, is to the rest derived: the very word itself chief instrument of our salvation, not operative but by graces thence flowing and derived, or there sealed and confirmed; and that may we plainly see, to the dignifying the place, & raising the respects and reverence towards it, (and no less kindling our affections for better performance of our devotions in i) a peculiar and special dispensation of that his merciful and gracious presence there, above all other places; and extraordinary residence, by his own self, as well as by his Ministers and Angels in Bethel presigured; and for such who stick at this, or doubting of these things, deny the respects, for that God, or such his graces are not there so corporally seen, I might as well ●sk them, why at the other places and parts of the divine service, or else in the Church, where no more than here is, grossly and corporally seen, they should more bow, kneel, or be uncovered, then in any other places without the Churches; yet there also all good Christians, remembering God & his graces so to them dispensed, would use some reverence, in token of thankfulness and praise for the same. 63. And so we are commanded to pray and worship in all places, and God will be worshipped every where. Most true: whence among us the Gentiles now as well as at Jerusalem, God is worshipped, but as in all places, so more especially in this, by his especial command, whose house is now made a house of prayer to all Nations & Japhet come ●o dwell in the ten●s of Sem, according to old Noah's prophetic blessing, the Tabernacles of our God being spread over the face of the whole earth, the Gentiles now received to grace; but here also, though every place be fit and requisite to pray & worship in, most respectively this: his house is holy, as dedicate to that use; his presence makes it so, his promise seals it, and the communication of his graces show it so. And as where the Judge sits, is the judgement seat; so where he is, and so peculiarly rests, it becomes a Sanctuary and Mercy-seat, his presence makes it so, and we may be confident of it (for he promised it that is Truth) that as Moses, though he might meet with God in other places then the Sanctuary, yet sure he met him there: So we, that may chance to find him in other places, are assured to find● him here, and most respectively where he hath promised to be most powerfully and really present; and therefore we are not to neglect or diminish the due respect to that place; which if we do, what is it but so far forth to contemn it, whom the Council of Gangra held accursed, and 1000. years ago at least condemned? how ever such undutiful disrespects and peevishness, fancied by the distempered zeal of these latest and worst times. 64. Could any be so presumptuous to contemn it? Some factious Sectaries, it seems, have done little less, whiles aiming at a parity 〈◊〉 Churchmen, they have sided for a parity in the Church and for a parity in the Church offices and Churches, have risen to a parity of all places in the Church, and with the Church: so growing bolder, and affirming, the Temple of God is the world, and to build were to confine him, as said John Hus, and others. And then you take too much upon you, said some with the rebels, Numb. 16. 3. seeing all persons are holy, and to what purpose is this waste (on Churches) said others with the traitor, Matth. 26. 8. seeing all places are holy. And then as they are a Royal Priesthood, 1. Pet. 2. 9 all Priests I hope, (and what need orders then, and many other things,) and since a Priestly Kingdom in Moses, Exod. 19 6. much more in Christ all Kings too; and then, I trow, without control, to do what they will. And thus lastly, no difference between him that sacrificeth, and him that sacrificeth not: Pulpit and Pew, Belfry and holy Table, or poors Box and the Altar, with such men. But what is, if this be not, to despise the Church of God, 1. Cor. 11. 12. or make it to be despised; or in it to make the holy Table, offerings, and Altar contemptible, Mal. 1. 7. or draw on neglect and contempt, and withdraw all due respects from it? Yet this the virulency and poison of these novel men, the factionists, and fruits of their profane (how ever they account it pure and precise) doctrine; but from which the slovenliness of God's service, ●astinesse of their Church, ruins of God's house, and out ragious rapines, with profanation of hallowed things, by the hideous sacrileges of this last age, and not without strange confusion and disorder of all things, both in Church and Commonwealth, may to the praise of such patriots (as they would seem forsooth, and Judas a holy thief too) or to the shame and infamy of such parents and patrons, boast of their beginning, and God knoles increase into many places, to the decrease of godliness and Christianity, and bringing in rude barbarism, Atheism, and profaneness, (all order rooted out) in stead of religion, piety and devotion. 65. How then be shown the best order and degrees in these things, from primitive and purest times derived? As we see by authority established in the manner as from them, of those best times received in the Church, in the 1. Lower parts thereof, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where, the degrees under the Fideles having their distinct places and stations, were admitted. 2. Higher parts and the Chancel, intra Cancellos, the higher degrees, where also the 1. Presbyterium spatio inferiori, & ibiin 1. circuitu ejusdem, 1. Episcopi Cathedra eminentiori loco si Episcopalis. 2. Aliorum etiam Presbyterorum ●edes, & Exedrae. 3. Diaconorum subsellia. 2. Me●io, Laici, Fideles, ad participandum sacra mysteria admissi. 2. Sacrarium in superiori parte, ubi altar, seu mensa Domin●, the holy Table, or Altar, and near it the Secretorium, a retiring place, as it were behind or near the Altar, for the Priest or Bishop till the second service, or celebration of the divine mysteries, as the Diaconicon, or Vestry on oneside, or not far off, being not for such Vestry-men and lay Elders as have lately lately got into it (or the possession of it,) but for a repository, for laying up the Vasa, and Vestimenta sacra, sub custodia Diaconi, of the Deacon, Clerke, or Sexton, who was subsacrista; and into the Sacrarium, none but Priests might enter or officiate there, Non nisi Presbyterio a●t Sacerdotes, Concil. Consta●. 6. c. 69. and Cyprian lib. 1. Ep. 9 intra septa Altaris, nemo Laicus ingrediatur, etc. Council Nicen. 2. c. 4. and the Emperor himself, post oblationem, having offered, must depart out of it, Theod. lib. 5. c. 18. and sometimes in service, that place, and the Altar drawn with curtains, may be collected out of St. chrysostom. 66. Why were these things thus observed? For the more reverence of the same as was fit, and Majesty of those divine mysteries, o●●wfull regard they had of the holy things, and that ought not to be profaned, or unreverently handled, whence the most gracious effects of pi●ty and devotion, breeding obedience and good affection to God and his house, his oracles and laws, & consequently to Princes, and Magistrates did ensue, with good order and decorum thence flowing through all parts both of the Church and commonwealth; for which reason a so, next to God's honour, the Fathers and Counsels were so serious in promoting the reverence and good order here, which might well teach more reverential re-respects, and religious observance to the holy places and things, than ou● unlimitedly irregular Schisma●●ckes, and vulgar Libertines, by their leading and incensing, will easily yield or be brought to by the Churches, or almost by any superiors command, be induced to exhibit; being once obstinately set, and by such their ringleaders, no less unreverently then disobediently and frowardly informed. 67. But is not thereby too much reverence used, or too much magnisicence brought into Churches? No godly or wise man would ever think so, but rather fear all were too little he could use or present there, and that hath been usually a conceit, but of the very profanest or cavil of the factious, for who else would think too much reverence and humility could be used to Godward? or too reverend respect or regard could be had of such holy things, or too great care had, or cost bestowed on them, especially so appointed by the gravest, worthiest, and wisest men of the Christian world; for did God create so many good and glorious things as we see, to be served himself with only the worst and basest? a conce●t too strongly savouring of Atheism and impiety, and indeed never thought so by any (wise men that would be supposed) till these last and worst days, abounding with iniquity, and so now by the very worst men and seum of the people, to whom that heathen, and sacrilegious Tyrant's words, as well as actions perhaps, well arriding their humours and palates, in templis quid facit aurum? would very likely be most pleasing and acceptable, who robbing them of their riches and ornaments, made that his pretence. 68 But the word Altar hath offended s●me? Mightily no doubt displeased them, that for hate of Altars could be content to hunt Churches, and all good order in them out of all antiquity, and Primitive times, and so i● they could out of the Christian world; which yet they can never do, (they may only show their good will) for with the first dawing of Christian Religion, when the poor persecuted Christians were fain to use any houses, lower rooms, or upper chambers, as they could be gotten, yet sacred to that purpose, & some times Caverns under ground, as some think, fain to use lights in them, whence as well as for other reasons, lights became retained in the Church to testify they were successors of those poor Primative persecuted Christians, yet still that order was observed, and though sacred, accordingly had in veneration; and the holy mysteries most religiously celebrated, with the duties belonging performed in all respects, to the greatest degree of reverence, pertaining to the action, and things, as well as magnificence, that the angustialoci, straightness of the place, time, or their poverty and pressure would permit; which also from the Apostles own hands, and their successors consequently delivered, and in Churches by them consecrated, were even in the first times in fair and decent sort performed; and when they had gotten root to spread by God's gracious permission and his planting, and watering this garden of his with his own, and his dearest Saints and servants hands, so great bounty was freely and liberally soon profferred, professed and showed in their more public and stately Churches: insomuch that by Saint Chrysostom's testimony in his Homily, an Christus sit Deus, it was even to wonder, what Nations and multitudes converted to Christianity, and the faith propagated, and Churches over all the world, so far as Persia, India and Britain (worthy our noting) among Mores, Scythians, Indians, and remotest Isles and Nations immediately after Christ, and his Apostles times erected, which howsoever afterwards by persecutions often oppressed and overthrown, when they got but respiration from their troubles, or any more Halcyon days, they still with all alacrity restored to the pristine and ancient state and fashion; and so their smallest Oratories and Churches, or very Chambers, Caverns or Crypte if any where, resembled as much as their smallness would permit the order and fashion of the more stately and succeeding buildings, which were conformed to them, as now we may see our Chapels, though never so little, as much as their smallness will suffer, conformed to the greater, and those to the Churches, as all of them do, or of right aught, so much as they can, conform to the mother Churches and Cathedrals, the pattern in all chiefest points of our religious devotions, and descending nearest paterned to Primitive times. 69. How show you Altars so ancient, or in them? Even by all the ancient Histories, Counsels and Fathers, as some of them before rehearsed, and so Saint chrysostom, lib. 2. and 6. de sacerdotio describeth, quae apud altare siunt, & fieri debent, and saith he, locus altariujoinus, in illus honorem qui immolatur, Angelor, choris plenus est; so Saint Ambrose, in Psal. 38. & alibi, remembreth the Altar and sacrifice, as lib. 5. Ep. 33. pro quibus (sc. populo) Ego quotidie instauro sac●isicium; so Saint in Psal. 33. and in orat. Psal. 39 and de Civit. Dei, lib. 17. cap. 20. and lib. 10. cap. 20. and lib. 22. cap. 8. and cap. 10. and lib. 8. cap. 27. where abundant mention of Altars, Christian Altars, and their sacrifice, and though memoria Martyris celebratur, sacri●icium offertur, & sacri●icium immolatur uni Deo, where also sacrisicium ipsum, corpus est Christi, & summum and verissimum sacri●icium, sacri●icium Christianorum; so we need not so much to fear the name of Altar, since we have sacrifice so often mentioned, or sacrifice of Christians if but well weighed and rightly understood, so frequent in the holy Fathers, and famous and ancient Counces to be found, as Council, Constant 6. cap. 69. Conc. Gangrene. cap. 7. 8. Concil. Nicen. cap. 14 Concil. Carth. 3. cap. 34. and 4. 79. Conc. Brac. cap. 34. and 39 and many others. 70. D th' our Church allow of altars then? Yes, with Orthodox Antiquity, though it disallow of the abuses crept in with some novelists of later times, for so not only antiquity, but with it our late and soundest Orthodox Writers and Laws have spoken consonantly of them, and with as great reverence; for as Saint August. for the dedication of the Church, used to say hodie confecrationem altaris celebramus, Ser. de temp. 253. and 255. Saint Nissen calling it altar immaculatum, and sanctum; and Saint Chrys. showing it was veited from the people's eyes for the more reverence; as Hom. 61. ad Pop. Antioch. and else Hom. 3. in. Epist. dum vides fublata vela, cogita Coelumip ●u● su●sum reserari, angelos quae descendere, as also, Altar sanctum, sacrosanctum, and Immaculatum, every where occurring in the Fathers; so both many soundest late Writers, and E●. 6. in his writ to the Bishop styles it sacrosanctum Altar, and the Statutes of those times speak in that tone; and whereas St. Chrysast. in Orat. an Christus sit Deus, saith semper in Altari, manere solet, Christ● Crux, and beatus Rhenanus, in Apolog. Tertul. out of Tertulli●● and Lactantius, shows Christians had no other Images in their Churches, but signum Crucis●super Altar, and that orientem versus; so have we seen the Altar that stood in former Prince's times, continued in Queen Elizabeth's time, with the cross upon it, and so confessed by even the adversary in so. Orthodox Princes reigns and times. 71. But these things are thought by some to favour too much of Gentilism, and Pagan or Romish superstition? And so shall all things else with such Sectaries and factious persons, that are not of their own devising or idols of their own framing and fancy, scorning all antiquity, but doting on any Genevian novelty; and all shall be Gentilism that is not Genevated; or superstitious with them where God is not rudely and slovenly served; though we may note the Gentiles as well as the Christians had their platforms from even Solomon's Temple, and manner of the Jews worship that was commanded by God, as we may see in their Temples so conformed; that as the Jew had his Sanctum Sanctorum, Temple porch, and Courts, and the Altars to them belonging. Gentiles had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temples, & Adita with the Altars, and highest relics esteemed, and idols in the in most of them, and no marvel, when as says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent their presents, and to visit it; and great Alexander and Titus so much honoured it, and the Queen of the South came with so great a train and magnificence to Solomon at the building of in, that the same and admiration of it must needs be far dispersed, and sure enough intimated when so admired, whence it came to pass in the conversion of Nations to Christianity, that both their Temples and the Jewish Synagogues, were with more conveniency and greater case converted also to Christian Churches. 72. Was this if so ancient, a● universal also? No less general than ancient, and to be seen in all the Greek and Eastern, as well as the Latin and west Churches, which last yet, might well if we were moderate, serve our turn, we being a part of the western Church, and to be ordered by her directions, but all did here in agree, as we may perceive by the names before remembered, received most of them from the Greeks and their Counsels, and embraced by both the Latins and Churches of Asia; as Ge●ebrard also, de ritibus Gracorum, shows their Churches in like manner divided into these five parts, 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascensus sacer, the highest part of the Choir, or sacrarum, above the steps ●o the Altar, where the Altar itself, and where none but Priests might come. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that other part of the Choir or Chancel, locus clero, & cantoribus deputatus, called else it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both these in the Chancel, intra Cancellos. 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pulpit-place, and Pew (tribunal Ecclesiae) in or near the midst, where Sermons preached, and Epistles and Gospels (and divine Service) read to the people. 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the body of the Church, where the people had their places and stations, but distinct and diversely as before. 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or place for baptism, and penitents, so the baptisterium, near the Church door, as the penitents without, till admitted to that lowest place first, & after higher by degrees, as aforesaid. 73. Was there no other, or greater difference? Either none, or of no great moment, nor unless perhaps such as this, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be taken by some, for both the Altar itself, and Altar-place also, as Altar sometimes might be, with the Latins, so intra Altar, for intra septa Altaris; other like acceptations were of the word sacrarium, taken both for the Altar-place, and secretorium, or diaconicon, and Vestry by, as seret●rium sometimes for the sacrarium, but properly to distinguish them, by The Cancel●i or intra Cancellos, was understood the whole Choir or Chancel. The Presbyterium, the lower part of it, where the seats for the Choir, Priests, Bishops and Deacons on the sides, and the lay admitted to communicate in the midst. The Sacrarium the higher part, and place where the holy Table or Altar stood, enclosed from the rest, and commonly ascended to by steps. The Secretorium, a retiring place near unto it. The Diaconicon, the Vestry adjoining also, as before showed, where the vestimenta, & vasa sacra, holy vessels and vestments were to be laid up, and kept under the custody of a Deacon, or Levite, which may seem also called Sacrarium, as well as the Altar-place, as Concil. Agathen. c. 14. and Ambrose de offic. lib. c. 56. do sound, Levita eligatur, qui sacrarium custodiat; and lastly, worthy especially to be noted, how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Altar, were generally by the Ancients appropriated to the Altars of the true God, and so ordinarily used by them, as Ara and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the stools, Altars and stadles of the Idols, or heathen gods for their service and sacrifices by learned Writers observed. 74. How is the consideration of these things pertinent to our purpose? As we may hereby consider the ancient usage of the Church, in the administration of the Sacraments, and admission of Converts to Baptism, and Penitents into the Church, and participation of the other Sacrament, in primitive times, especially, and even when whole Nations were converted to Christianity, and baptised: As this also a preparation by the description of the holy Table, or Altar-place of it, ceremonies and reverence used at it, to the doctrine of the Sacrament of the Lords Supper, coming next to be handled. Yet once more ere we pass this Sacrament, what is meant by these words used in the ceremony, In the name of the Father, etc. By the Name of God, as all Divines teach, is understood not only that Nomen ineffabile & Tetragrammaton (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as written with four letters, and by some corruptly pronounced Jehovah▪ instead of Jaha, or J●hu, and usually read Adonai by the Hebrews themselves, and others by their directions, but all other the glorious titles, attributes, and holy means whatsoever, whereby any no●●●●s of the divine Majesty are imparted, and the knowledge of God in any sort derived unto us, and so by them, as far as humane frailty will permit, God himself made known unto men. And as his attributes of Mercy, Justice Goodness, and the like, seeming accidental attributes, are yet ●o essential, they are his very essence, and God himself, Nullum accidens in Deum cadit, & quicquid in Deo est, essentia est; so much more his Name and Titles, taken for God himself, all of them together sparkling like rays from that their centre of theirs, the divine Majesty, which they would express to our knowledge: thus God himself meant by his name, and by the Hebrews (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Shem, the name is ordinarily accepted for God himself absolutely, as the chief means of our knowledge of him, which yet hath a twofold consideration, as what is either passive received, or active set forth byus; which knowledge passive received, or in the receiving, may perhaps properly pertain to the third Commandment, and exposition of the name of God there, as the same passive in the setting forth and acknowledgement of it, may pertain to this place, and perhaps both to the first Petition of the Lords prayer, wherein we desire God's Name may be hallowed, which we may well interpret by all holy means of receiving this knowledge of him, as well as setting it forth, and acknowledging of it to his glory, and in this last sense, here properly understood, that the person is baptised in the Name, that is in the 1. Power and authority, 2. Confession and acknowledgement 3. Honour and praise, 4. Love and fear Of the divine Majesty of the Father, the Son, and the Holy Ghost, the great and glorious mystery of the Trinity, so revealed as in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Shem the name and that saving Name, Jesus, Emmanuel, and other names of God, the same and other mysteries are no less emphatically then sweetly shadowed, and included. In what manner? Thus, the name expressing the divine Majesty, or all means of the knowledge of ●t thereby expressed, and all saving health springing from that knowledge: or as Nomen est nota rei, and the Son the Character of his Father's glory, how fitly may the Son the Saviour Jesus, the centre of the Trinity, and of our salvation, the Father saving by the Son, actuating it by the holy Spirit, to whom committed the dispensation of Faith, and treasury of all graces, here shadowed under this Name, for the name above all names: for if (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Shaddai, the Epitheton of the Father, may seem to import the fountain of his all-sufficiency and power, as it doth, right so may (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Shem the name above all names, at which every knee should bow, imply the character of the brightness of his Father's glory, as it importeth also the Word, the Wisdom, the Way, the Truth, the Light, the Life of all saving health and knowledge; whence all saving health derived, and as sweetly suiting with the rest, and sympathising with his nature (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Shekina shadowing unto us the overshadowing power and goodness of that holy and blessed Spirit, the dispenser of all divine graces; and so all of them together, the Trinity of the persons in the unity of the divine Majesty, whereby shown as opera Trinitatis ad extra, so essentia ad intra, bein indivisa the Unity in Trinity, and Trinity in Unity mysteriously included in the Name above all names, that saving Name Jesus, with the revelation of which Name, the whole Trinity was also revealed in that Emanuel, to all mankind; and which so great a mystery, as desired to be looked into by Angels; but hidden from all former ages, was with him and in him, manifested to the world: And no wonder if so great mysteries should be in that great and glorious Name involved, when in the very name of Antichrist and character of the Beast, so deep mysteries are found included: For, as great is the mystery of godliness, deep God's counsels, and secret his judgements, past finding out; so we may observe, great are the depths of Satan, strong the delusions of the Devil, and as hideous as intricate, the mystery of iniquity. How is that mystery or name of the Beast, and Antichrist meant or explained? The Devil is usually termed God's Ape: so where God planteth his Church, he will strive to erect his Chapel hard by: And as God will set up his Christ upon his holy Hill of Zion, so he striveth to set up Antichrist not only in his own Chapel, but in the Church of God, as much as he can polluted by him; and whereas Christ hath his true Prophets and true wonders wrought by them in the power of God: so Antichrist working by the power of the Beast, hath his false prophets working lying wonders in the power of the Beast and Dragon, and delusions of the Devil, and thus as Christ to Antichrist, God's truth to Satan's delusions, and Gods counsels to the depths of Satan, we may behold who the mystery of iniquity working by Antichrist, and the power of the Beast, are opposed to the mystery of godliness wrought by God, and in Christ revealed: as Contra●ia juxta se posita magis elucescunt, God advancing his Christ, the truth and godliness in his Church, the Devil that Beast of the field, in Paradise the old red Dragon for his bloody designs, and falling Angel for his pride, striving to set up Antichrist, and all spiritual wickedness, even in the high places, as high as Tribunal Ecclesia, the very pulpits if his false prophets can get into them to sow their seeds of Heresy, Atheisine, and profaneness, and for his name literally it is plainly understood of his opposition to God and his Christ, but for his name so mystically expressed by numbers, or rather inveyled in them that have busied so many thousands searching eyes, industrious wits, and judicious heads to pry into them to find out the mystery, it may well be said, high labour hoc opus est, yet since God's Spirit biddeth him that hath wit to count the name, i● being as the name of a man, or mankind, and dies diem docet, let us look back to the times and holy Text, praying for wisdom from him, and his holy direction, as an Ariadne's clew to guide us in the Maeandrine ways of this Labyrinth of so dark and doubtful obscurity. And as we read of Aristotle, if he did Calamum in mentem intingere, how much need have we here narrowly to pry herein to the mind of the holy Apostle, the Penman or Writer and meaning of the blessed Spirit, the E●diter of those revelations and visions, well weighing the time, place, person, posture, and other circumstances there, that the Writer either in body or mind, or both, beheld who stood on the sea sand when he then saw the Beast rising out of the sea, the people or Gentiles and Nations so raging, as Psalm the second being the fourth beast in Daniel, or Pagan Roman Empire, that so cruelly both in his own Western Babylon, & the holy City, shed the blood of the Saints, who there described by his numbers in his 7 heads & 10 horns, may well lead us to the other name described also by numbers in Antichrist, to usher in the Whore of Babylon into that chamber of the Western Empire, where the Church of God was now with the beginning of that Empire begun to be planted; by the way to note, that as Gentilism & Paganism are all one thing the one only in mere heathen, the other in the ruder skirts of the larger Christian territories, out of the dregs of which were strained the puddles of schism & heresy, in which Antichrist began first to move in the Apostles time, so the beast Antichrist & the whore of Babylon, are in effect all one thing, the power of the Dragon, the Devil and his malice only diversifide by the objects it worketh on us, the Beast corrupting the Sat and Policy, and perverting it into tyranny, cruelty, and impiety against God and Man, as Antichrist spoiling the Church, and corrupting our Religion, by perverting the doctrine of faith and manners, and all holy discipline, as the whore of Babylon, or confusion, corrupting Gods holy service and worship, by bringing in false, strange, idolatrous and will-worship into God's House, contrary to Christ's own, his Apostles & Churches holy institution, by such as going a whoring after their own inventions, and the Idols of their own peevish fancies, and profane novelty, so usher her in with her cup of abominations, or wine of the fury of her fornication by will-worship, and such false and strange worship, making them drunk, or mad, that with corruption of doctrine and discipline, faith and manners, God's worship and religion, all things might rush into Anarchy & confusion, if not ruin and combustion, which all seem notably described in numbers, and else by S. John, as it were there before him, plainly though prophetically beholding the same. Declare it further in what manner. As leading to the rest, the number first, the seven heads of the Beast, signifying not only seven hills, or principalities, but more properly also mountains of vice, and powers of darkness, or of the Prince that ruleth in the air, the seven capital and deadly sins, and pride the foremost, crowned with gold, of a varice and rose buds of voluptuous pleasures, are thus by the beast advanced in the sight of the world, whose ten horns of rude armed impiety, pushing against the Saints and City of God, may well signify or point at not only the ten first and primitive persecutions, but through times revolutions, all of that nature: as for a time, or times, or half a time, more or less, God suffereth his Church to be so afflicted, and more, especially to be considered in ten, a perfect and complete number, the complete ripeness of sin and impiety in that Belua; and as an indefinite number ten, being understood for many, as sex ce●ta pro infinito numero, the often assaults of his beluine horns and fury: but most fitly as ten the ground and foundation of all great and round numbers, all being but multiplied ten to hundreds, thousands, millions, to what grand sum or number soever in men or moneys, the power of war or Empire, all seeming comprehended in this root or radical number ten, whereof all greater numbers are constructed, and thus ten she wing the greatest martial or other strength of horns to push with, the Belua more graced with number and force then wisdom could ever have. And thus numbers and mul●itudes showing his nature, whether in numero numeranti ordinati, and ordinarily as marshalling his strength, and numbering his forces, of what kind soever, or in numero numerato & Cardinali, as his men and M●lites, the corpus & cardo, as the pecunia nervus belli; all this showing the Belua more in number then goodness, and multitude than godliness, force then wisdom, delighted and exalted, which leadeth us directly to the consideration of the numerous and martially numbered name of Antiohrist, set up by him and his rude Pagan force of armed impiety, that so both externally and internally, by force of fraud, piety and religion might be extirpate by them, with his tail of Schism and Heresy, and false Prophets sweeping down the stars of heaven, with his Dragon's tail, the Saints of God in his Church; and if possible, making the faith of the elect to fail: where now how well Antichrist sympathizeth in name and nature with him, as his adopted heir the man of sin, and child of perdition, we may observe, as nomen est nota rei, and forma dat nomen & esse, the very Fiend that possessed the man, and then the swine, and after animated the beast and his false Prophets also, informeth Antichrist, and giving him his name, as he confessed to Christ his name was Legion: For (said he) we are many. So whether men or Devils, or Men-Divels, here are many also in Antichrist, numbered by 666. the front of a legion, by the Beast, or Dragon, or Devil, shed the blood of the Saints in the holy City, and even in the Church, corrupted both faith and doctrine, God's worship and religion, and brought in the Whore of Babylon, as before mentioned: for the name Legion noting the then Pagan Roman Militia, the power of that Beast and Empire, most plainly read in that name so martially numbered 666. the chief head or heads and fronts showing themselves of that number in the Legion, whilst of 6000. the whole body of it consisting besides some few troops of horse & others for Wings & Scouts, with their Velites and Triarii to gu●rd their carriages and provisions, the Decur●ons being 600. Centurions 60. and K●liarches 6. in whom rested the whole power and command, show that number in the front or head of the Legion, whose power committed those outrages in the Church, as well as a wed the world; in like manner as the Assyrian, Babylon, Grecian, and Egyptian Militia and Arms had done before them, but now numbered by legions, whiles Saint John beheld the rude multitudes more swaying by number then by wisdom, then reigning and raging in the world, and afflicting the Church, how appliable to all Antichristian practices, oppressions, and oppositions, when and wheresoever that man of sin, that first began to move in the Apostles times by Schism and Heresy, the dregs of Gentilism, the nurse of later paganism, shall get head in the power of the Beast, among the beasts of the people, against the Saints and Church of God, to be so high advanced, there to defile and profane it by his own presence, & bringing in the whore of Babylon, or confusion, with the Cup of abominations, of false, strange, and will worship, unreverence and profane novelties, the idols of fancy, & innovating whorish inventions, of those that run after strange Gods & Religions, where rude armed impiety by barbarous force more than gracious wisdom and godliness by good counsel can prevail, I leave to be considered by the wisest and most judicious. So returning from this mystery of iniquity, to that divine mystery of the name of God. But why said you before, that Nomen Tetragrammaton was corruptly pronounced Jehovah? It is most evident, though it have so long escaped the most curious inquisition of so many thousands, nay, Myriad, or millions of searching eyes and wits, that have long sought after it; for whether the Jews by their superstitious silence, lost the true sound, or by their supercilious envy concealed it from us the Gentiles, and so at last perhaps lost it, as they did their ancient Music and Meeter of David's Psalms in their captivity; or propter peccatum, as they confess; yet what the true sound is easily to be discerned by them and us, may thus plainly appear, for that it is truly to be pronounced Jaho, or Jahu, trisyllabum, is thus proved by their own writings, and strangers. First, we may find in ancient Greek Copies and Poems yet extant, that name rendered (I●●) Jao, wanting the letter h, or aspiration, whereby to write as we may Jahoh. But more than this in the Bible itself, where that name is fixed to the end of any proper names, they may most plainly perceive it there, as in Isaiahu, Jeremiahu, Eliahu, and the like. Thirdly, where it is prefixed to proper names, as in Jehoram, Jehoiada, Jehoshap at, and the like, it is plain, where we know by the Grammar Rules, Camets', by increase of syllables, is turned into Shevah, which yet is not so little an e, as is now sounded, but rather French ay, Feminine, sounding our less● a, or broader as old Gramarian● testify; as in Solomon, Rehoboam, and many other like words expressly found. Fourthly, in the contracted name Jah, it is evident the two last letters are cut off, or left out, as usual with them; and seen in many like words, and especial●y in the Conjugations Lamed He, and Lamed Aleph is most frequent, where Aleph and He with their ending vowels are commonly cu● off: much more might be added for confirmation, but this may suffice; but for the word Jehovah, it is only the vowels of Adonai used to be read, for it is preposterously added to the letters of that name. So ending with this Sacrament, come we now to the Lords Supper. SECT. 3. Of the LORDS SUPPER. The Lord's Supper why instituted, and how a memorial of Christ, and his death and that his sacrifices, with the Analogy or resemblance, & that relation ●t hath to the same, and to the Pascal Lamb, and all those other legal saccrifices so often used, all of them having relation to Christ being the perfection of them, the benefit of whose sacrifice, and perpetual memory thereof, with thankfulness, 〈…〉 prime reasons, though other ends also proposed; the institution how it differeth from baptism many ways, and how itself in divers respects called by divers names, the parts of it, the outward signs, ceremonies, and actions by the Lord prescribed, and observed, the other circumstances to the same belonging also propounded to be considered, the near resemblance and fit relation of the outward sign and inward, or of our receiving the elements of bread and wine, and other holy actions and ceremonies to the receiving of the body and blood of Christ by faith and our nourishing and strengthening by the same, the manner of Christ's presence in the blessed Sacrament, as ineffable, rather to be reverently admired and thankfully confessed then curiously to be disputed of, or contentiously to be enquired after, as the Fathers teached, therein acknowledging a most divine Mystery yet neither transubstantiation 〈…〉 Consubstantiation thereby to be conceived, but the Mystery rather more divinely to be understood, and accordingly by the ancient styled, the figure of it, and speeches of the Church and holy Scriptures, concerning it, and the worthy receiving thereof: So the comforts and benefits in the religious receiving and using it, and in the grases, virtue and effects thereof come to be christianly meditated on, and remembered and hereby reasons urged why kneeling at receving the holy Communion, and other the like reverend gesturet and postures of the body are in the Church, and at such holy actions to be used, with the difference and distinction of all such religious and ceremonious, as well as civil reverence from the divine worship a● also reasons for it why w● Christians do usually worship, and have our Churches so placed, looking towards the East, as it were thereby causing it. 1. Why was the Sacrament of the Lords Supper ordained? For a continual remembrance of the sacrifice, of the death of Christ, and the benefits we receive thereby. 2. What is hereby intimated. T●e end wherefore it was ordained: viz. First, The memorial of the I. Thing itself. 1. The Pasehall Lamb, now offered indeed, Christ. The death of the Lamb of God. The sacrifice, by his death immolate. II. The benefits we receive thereby. Secondly, The perpetuity of this memorial; to be continued in the Church till his coming a-again, at the end of the world; as in the institution, Do this in remembrance, etc. and, To remember the Lords death, till he come, 1 Cor. 11. ●6. 3. How is it a memorial of Christ? In that, as bread and wine are prepared by many strokes of affliction, and labour, for the comfort of the body, so was the bread of life, and living water, or wine of his blood, for comforting the heart, prepared for us, and our souls. 4. How seen in this bread of life, Christ? As bread is prepared, by 1. Threshing. 2. Grinding. 3. Baking. 4. Breaking. 5. Dividing, to be eaten. So Christ was, 1. Threshed with many strokes of anguish and affliction of body and soul. 2. Ground in the mill of much sorrows. 3. Baked in the fiery oven of God's anger against sin, Mal. 4. 4. Broken for our sakes, that we might be made whole, and fed with this bread of life. 5. How in this wine of his blood? As wine is prepared, by 1. Cutting down. 2. Casting into the 3. Winepress. 4. Trodden with the 5. Feet. 6. Poured to be drunk & used. So Christ was Cut down for us. Cast into and trodden in The winepress of his Father's wrath for us. Trodden under the feet of the contumelious Jews and others. Poured out his soul and blood for our sakes, like water shed on the earth, that we might receive the comfort. 6. How receive we the comfort? As in the creatures of bread and wine, though we have them in abundance, the comfort only is by God's blessing; so in this bread and wine, though the signs or symbols of it be had, it is the grace of God that giveth the true comfort; sanctifying them, and applying them indeed, in the nourishment of the soul, to whom we must look up for a blessing in the use of the Sacrament. 7. How was he the Paschall Lamb? As by whose blood on our door-posts, the destroyer cannot hurt us, and hereby we delivered, have power to pass out of the Egypt of this world, into the land of Canaan in heaven. 8. How or why mind we his death? As he was threshed, and trodden down to death, for us, that deserved it; his body broken, and blood shed, and soul poured out for ours, that aught to have been so eternally: the punishment of our sins was so heavy on him, that he was bowed down to the grave, whereby in his stripes, we are healed, and so with thankfulness, are to remember his death. 9 How was there in his death a sacrifice? As his body and soul was made an offering for sin, propitiatory by the worth of it, for the sins of the whole world; as more worthy than the whole world, and all creatures; being in the Person of the Son, and Creator, God and man; and so in this one sacrifice, of which all other sacrifices were but shadows and types, they all had their end, and this was the end and substance of all; both the Lamb slain, every morning and evening, for a daily and continual Oblation; the Paschall Lamb, the Scape-goat, the many other sacrifices, and blood shed for propitiation, figuring Christ's blood, that was to be shed, the price and redemption of all our blood herein, and hereby in the Sacrament remembered. 10. What was the use of those often sacrifices? 1. To expiate, and do away sin, and so commanded. 2. To sanctify those that were unclean, or infected with leprosy, defiled by any other uncleanness, Legal or Ceremonial. 3. To prosper weighty attempts, as Saul when he was to fight with the Philistines, 1 Sam. 13. 8. 11. Is Christ's sacrifice effectual to this? Yes, more fully and abundantly in every respect. For, By it sin is fully expiated; his blood cleanseth from all sin, 1 Joh. 1. 6. By it we are sanctified throughout, both in souls and bodies, prayers, and all our actions, and other things sanctified to us in him. By it all things made prosperous, and a blessing to both soul and body, in life and death, through him. 12. But how was he a sacrifice? As his cross was the Altar, whereon offered, suffered. As himself, the Priest, that made the Oblation, As his humane nature, the Creature offered, of that infinite worth, as united to his Divine Nature. As his precious blood, the blood shed in the offering, that aught to have purifying power, in blood. As the fat fuming up, the sweet perfume of his merits; by which sacrifice thus offered, he obtained eternal Redemption for us, Heb. 7. 27. and 9 12. 13. What the benefits we remember herein? The sealing and confirmation of his Covenant and graces. The strengthening of our faith. The comfort and nourishing of our souls. The union with Christ and God. The communion with all Saints, the whole Church. Of which more hereafter. 14. How said you the perpetuity of memorial noted? As it is the continual remembrance of his death, so in the institution commanded; and worthy by all good Christians to be used, and remembered, as the most beneficial action that ever was done for mankind, worthy to be remembered everlastingly, that maketh him live to eternity. 15. But doth not Baptism represent this also? Yes, but not so fully and powerfully as this Sacrament, it being in that a secondary end to show that; by our washing, remembering it on the by, but in this Sacrament, the full end, scope, and intention of it. 16. What prescribe you then for the end of this Sacrament? The 1. chief end, the confirmation and seal of faith and graces unto us; whereby the testification of the union with God and Christ, communion with the Saints. 2. Other ends also to be con●esired: 1. As testification of our obedience, and saith used. 2. As solemn thanksgiving, and praising God therein, so called an encharisticall sacrifice. 3. As confession and celebration of the memorial of Christ's sacrifice. 4. As bond of love, among the visible members of Christ's Church, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or festum charitatis. 5. As means of more solemn celebrating the public meetings, and drawing them together, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. As public note of distinction to the Church and faithful, from all others, as also the other Sacrament. 7. As recordation of the many benefits of Christ's sacrifice, called to mind, and continually renewed in our remembrance. 17. How is it then said before, the end only a memorial? Because in the memorial of Christ's death and sacrifice, all the rest, both chief and other ends, for which it is either instituted, or so often so used, may seem after a sort to be included. 18. How doth it agree with baptism? In the chief end, the sealing of grace, and of the Covenant in general, and divers other particular ends, as the testifying our faith, obedience, thankfulness, the note of distinguishing between the faithful and others, as well as after a sort also, remembrance of Christ's death by our being washed in his blood. 19 How differeth it from Baptism? Very much in many things, as in 1. The ceremony and external rites, & action and elements. 2. The signification of them, and manner of it in Baptism, a washing in Christ's blood; the other a feeding on him, and so a communion and participation of Christ and his merits. 3. The proper ends, baptism to admit us, regenerate, renew us. The Lord's Supper to nourish, strengthen, conserve us in the Church. 4. The order of them, Baptism first, the Supper after, and not otherwise. 5. The person using baptism, all regenerate, even children, the Lords Supper, only those that can acknowledge, and remember the benefits and reason of it. 6 The manner of use, of baptism with faith and repentance, the Lords Supper besides them, with confession also, commemoration, thanksgiving, had so only of those in years. 7. The usurpation of them, baptism but once, as once admitted into the Covenant, though often renewed by repentance never iterated; the Lords Supper the oftener used, the better, for continual nourishing of us, and commemorations of Christ's death, and benefits received thereby. 20. How is it called? Both Coena Domini, the Supper of the Lord, of the time and occasion when instituted. Mensa Domini of the benefit of nourishment and food, 1 Cor. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the meeting together of the Church for celebration thereof. Communio, of the union with Christ, the communion of Saints, members by it, and communication and participation of the faithful. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of thanksgiving, and commemoration of Christ's blessings. Sacrificium, by the Ancients, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by praise and thanks, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as propitiatory. Missa, of he late Romish Church, either of the division of the rest of the company, and this left for the chief the receivers, or of the al●es and oblations thither sent, or as some define of the sacrifice, and elevation, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a sign, or ensign, or elevation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice or that token and action, of, and in the sacrifice, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the elevation. 21. Is it then a sacrifice? Nothing less, yet the commemoration of that sacrifice by Christ once offered; and so a holy mystery and sign of that gracious redemption of all the Elect, continually to be remembered with the sacrifice of praise and thanksgiving, as is more fully expressed in the parts, the sign, and thing signified. 22. What is the outward part or sign? Bread and wine, which the Lord commanded to be received. 23. What note you in this? 1. The matter or elements bread and wine, 1. Bread etc. 2. The Author, the Lord commanding, 2. By the Lord. 3. The action the institution, consecration, communicating, receiving, 3. Commanded to be received. 24. What for the outward ceremony? The bread and wine, the elements appointed. The breaking and pouring out prepared to be used. The blessing and consecration in words prescribed. The distribution and delivery, receiving and using in the action of the Priest, Communicant. 25. Is all this prescribed? Yes, for is we observe it, we find it all that 1. At the end after Supper, whence the Lords Supper. 2. Christ took bread, and likewise the cup. 3. He gave thanks,— the consecration. 4. He broke it, 5. He distributed & gave it, & so f●r the cup taken & given. 6. He said take, Eat this is my body. Drink ye all of this, this is the blood of the New Testament, etc. 7. He commanded the Celebration so do this. Often use and continual, as oft as ye do it in remembrance of me, and so as the Apostle expoundeth it, to remember the Lords death till he come, 1 Cor. 11. 26. 26. Why are these things observed? As principally setting before our eyes the efficacy and virtue, use, and end of the Sacrament. 1. As taking of bread, as the Lord took his Son and gave him for a sacrifice, as Abraham commanded to offer Isaac, type of Christ his only Son. 2. As breaking and pouring out, as Christ's body broken, and blood poured out. 3. As giving thanks, and consecration, whence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. As distributing, as he and his graces distributed, whence a communication and communion. 5. As taking it, apprehension of Christ, and his merits by faith. 6. As eating, virtually application to the soul. 7. As drinking the refreshing of the languishing soul in the fountain of grace. 8. As universal words, all of you to signify the universality of his graces to all. 9 As form of words, uniformly set down in the four Evangelists for unity and uniformity of faith, doctrine, manners. 10. As prescription of it to all, and at all times, or often, do this as oft, etc.— and so— 11. As the continuance of it in the often celebration. 27. What of the other circumstances? As less material, and not so primarily noting the efficacy, use or end, not so much insisted on, and so left to the Church's order and discretion: 1. As the time, supper time, altered to morning prayer time, as the morning sacrifice, in the morn of the new Church, which in the even of the old. 2. As the place, in an upper Chamber now the Church, yet the highest room on earth. 3. As the persons, Disciples only, yet then the whole Church in ●ommunis, now all the faithful. 4. As the gesture, sitting or lying down, now kneeling, as of most reverence and humility, best fitting the sacrifice of praise and thanksgiving. 5. As the leavened bread, water mixed, or the like, not principally intended, nor treated of, or commanded. So left to the Church's determination, with whom power was left to set things in order, as the Apostle said, Other things will I set in order when I come. 28. Why bread and wine appointed? 1. Because of the fit and near resemblance between them, and Christ's precious body and blood, food and refreshing of the soul. 2. Because of the imitation of Melchisedec's holy action, the type hereof, and the long continued use and order among them. ●. Because of the common, yet excellent use of them. 29. How that fit and near resemblance? 1. In the preparation aforesaid, of threshing, grinding, breaking of the bread, treading, pouring out of the wine, as Christ's body and blood, or indeed body and soul, prepared for an offering for sin. 2. In the special using, by taking inwardly, and digesting them for nourishment, and refreshing of the body; so these to the soul inwardly received, and appropriated by faith. 3. In the virtue of preservation of the hungry and famished from death, so our souls from death also. Of strengthening, and making glad the heart, as Psal. 104. 4. so this bread of life, or staff of bread, stayeth, strengtheneth the spiritual life, and maketh glad the heart and soul of the faithful, even comforted thereby to eternity. 30. How in imitation of Melchisedec? As he was a type of the Messiah, and brought out bread and wine to Abraham, Cen. 14. 18. and this continuing in use among the Jews (as their traditions testify) both to bless and consecrate their bread and wine, especially at the Passeover, and at the end of the feast; such a like distribution of a p●●t of the bread hi● under a napkin, and a cup of wine at the end of the feast; this ou● Savio●● as a Priest ●or ever after the o●der of Mel●hijede● in continuance of that rite begun from him at the end of the Passeover, when now to vanish, and be abolished thus causeth it to stand for a perpetual r●mem●rance of the perfect Pas●eover, and his eterna●● Priesthood. 31. How ●or the common and ordinary use? As being ordinary and at h●●●, yet of most excellent use, the sustentation and comfort of life; so this Sacrament easy to be com● by, and no burdensome ceremony, no● costly, yet of most excellent use and comfort ●o the very soul, and as easy to be come by so of●en to be used. 32. What the inward part or thing signified? The body and blout of Christ, verily and indeed taken and received of the faithful in the Lo●ds Supper. 33. What herein observed? T●e matter, body and blood of Christ. The action, take ●and received by the faithful. The Analogy, and resemblance of the parts. The manner thereof verily and indeed, wherein chiefly the force of the relation. 4. What are the relata and correlate? The Bread and Wine, consecration and blessing, breaking, pouring forth, giving and distributing, nourishing and strengthening the body; Relate u●to, and signifying, the Body and Blood of Christ, his holine●e and virtue, his suffering and shedding his blood, his taking and receiving by faith, nourishing and refreshing of the soul. 35. What the Relation and Analogy? The similitude of the things, and representation of one by the other, founded after a sort on the similitude of the things themselves in nature; but absolutely obtaining the force of the Sacramental signifying, from the institution, and by grace. 36. How is the taking and receiving of them then? Verily and indeed; but after a spiritual and divine manner, not so grossly and corporally, or carnally to be understood, as poor sense, or reason should think or presume to define, under the compass of their shallow apprehension: which their presuming hath moved and stirred up strange mists in this divine speculation; that ought only mysteriously to be looked on, and admired with the eye of faith, not curiously to be pried into by silly eye of sense, or humane reason. 37. Why say we so? Because, as there are arcana Dei and Religionis, that ought not to be pried into, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that cannot be told, and mysteries in the Trinity and faith, that even mortal heart cannot comprehend, nor is it fitting or needful for us to know, much less curiously inquire after: so especially in this mystery, where Christ is verily and indeed present, yet after such an ineffable manner, the tongue cannot utter, nor reason well comprehend, yet faith may plainly see; because he hath said it who is the Truth, and we must believe, though for our weakness not able sufficiently to conceive or comprehend. 38. Why cannot we comprehend them? Because we are finite, and the counsels, and ways or thoughts of God, that he will have concealed to exercise our humility: not like us, or our thoughts, or ways; bu● as his wisdom, in the depth of his counsels, infinite in himself, though to us-ward, and in part, so much as necessary for us to know, finite and revealed, proportionable to our understanding and apprehension: so what is not revealed, it is holy modesty, and sobriety, not curiously to inquire after, as in this and many other things. 39 But some have devised how, in this and the like. Yet without God's especial grace, or command and illumination, it may well seem but lost labour, and vain: for when many have devised divers ways of his presence, here, or in the midst among his Disciples, when the doors were shut, he to whom all power is given, can have other means to show his presence and power, than their poor thoughts or inventions can devise: And for this, if it had been expedient for us to know, he would have showed it; it may then suffice us, that since he hath said it, he is present, and how he is present, we shall find by his graces here, and perfectly in glory, when we shall know as we are known, and all our imperfections done away. 40. What are we to do then? With the Disciples, to receive him, believe and enjoy his blessed presence and grace, making no question with those Capernaits, as to say, Master how camest thou hither? considering also, the Bethshemites were blessed by the presence of the Ark, but cursed and plagued when they began curiously to pry into it, 1 Kings 6. And curious questions little avail to godliness, especially in such things as this, where silence and admiration is the best eloquence to express such mystery: and here godly meditation safer than Socratical disputation, when commonly discourse of controversy doth abate devotion, which ought rather to be kindled by pious and godly meditation. 41. Is this sufficient then, or best for us? It is: For we may consider, if humane reason waver in things sensible, how much more in divine, so far above sense, and from sense removed? The creation of Angels being above humane sense or capacity, Moses is therefore said, not to have mentioned it; so in this mystery much more, the manner of Christ's presence, and how he cometh, uttered only, as Pythagoras' Scholars were silent, and assured it was so, if he said it, though else they did not perceive it; much more the authority of Christ should be with us; because he said it, and so let us honour him in this mystery, praise him for his mercies, receive his graces, believe his promises, and be thankful for his presence and blessings; and here those things we comprehend, we may admire, and what we cannot, we should more admire, and if word or heart be wanting, to express or conceive, let not faith be wanting to relieve; because he is truth, and the Sun remains a splendent body, though Bat● or Owls eyes cannot endure it, or our eyes look into this truth. 42. But are we not to believe as the ancient Fathers did? Yes, as the holy and most ancient ever have done, as the Disciples, who believed, not questioning how, and enjoyed his grace and presence; and the like by the most ancient Fathers confessed, we are to acknowledge, as 1. With Dionysius the Areopagite, that it is a most divine mystery, 2. Justine Martyr, that not common bread or drink. 3. T●rtullian, that it was made Christ's body. 4. Origen, that we eat and drink the body and blood of Christ, and so the Lord entereth under our roof. 5. Cyprian, that as in the person of Christ, the Humanity was seen, but the Divinity hid: so in the visible Sacrament, or divine essence communicated. 6. Hillary, of the verity of the body and blood of Christ, there is no place of doubt. 7. Ambrose, that, more excellent food then Ma●●a. 8. Jerome, the Lord both maker of the feast and food. 9 St. Augustine, that in this sacrifice, the Lord bo●● Priest himself and sacrifice. And so of others, with whom we consent in the Orthodox interpretation, and confess and admire he greatness and divinesse of the mystery, and with reverence embrace what in some respect we are not able to conceive, of the mysterious Majesty of the same. 43. How are we then to believe? That by the faithful receivers verily and indeed is the body and blood of Christ received, and so duly and in faith received, as Christ said it, it is his body and blood, and with it himself and his merits, are applied to the soul, to make it a holy Tabernacle, fit for his presence, which yet as it is spiritual food, is understood in a spiritual manner and self, fitting the same mystery, and not destroying the nature or parts of the Sacrament; but such his presence, but the soul and faith are spiritual things: so is ●e spiritually and after a divine and in●ffable manner present to it, and nourishing and sustaining the sa●●. But is not this he confession of Con, or Transubstantiation? No: For neither with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do we say it is cum Christo, or Christus cum pa●e, in or sub pane, this with Christ, or Christ within or under it: Nor with the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turned into his body, but with Christ himself, as Christus is panis vitae, so this Bread is his body, and the Cup his blood, and so say his Apostles: but in the Sacramental locution, and phrase of a Sacrament, where, the sign showeth the thing signi●ed, and by virtue and efficacy of his power and institution, ●oth are divinely present by the operation of his Spirit and grace, and so found expressed in holy Scripture as also expounded in the same, where he is not only figuratively called the Vine, the Shepherd, &c, but more mysteriously also to be understood, as here in the Sacrament, and so expounded in other places. 44. How expressed, or so expounded? In that whereas Baptism is called, Absolutio peccatorum, the w●shing of sin. The Laver of Regeneration, Titus 3. 5. 21. and saveth us, 1 Pet. 3. 21. being the Sacrament or sign of it only. So circumcision, called the Covenant, Gen. 17. 10. but the sign or Sacrament of it, vers. 11. proxime sequenti. So the Lamb is the Passover, Exod. 12. 11. but called the Remembrance of it, vers. 14. and the sign of it, Exod. 13. 9 and so Matth. 26. 26. and in the other Evangelists it is called, Christ's body and his blood, and 1 Cor. 10. 16. the Communion of his body, and Communion of his blood & yet bread; and partakers they of that one bread: in which sense also said, Christ was the Rock, & spiritual meat and drink, and the Rock said to be Christ, 1 Cor. 10. 3. 4. So Christ our Passover, 1 Cor. 5. 7. and the Lamb, 1 Joh. 29. and in the Revelation, and the like●; wherein, though we acknowledge Gods powerful and gracious presence in it, and the weakness of our apprehension, or reason, to sound the depth of this mystery, and manner of his coming, as we doubt not of his presence, and true and very receiving, neither hold we it needful for weak reason curiously to inquire further, nor need we seek to the Ubiquitaries doctrine, or other Comments of humane invention for props of our faith, or this holy confession. 45. How do we then apprehend the mystery? As it is delivered, and to be apprehended spiritually, and by faith, & so mysteries are offered, not to questioners, but to believers: yet herein, if with Solomon we admire, or say, How is it credible God should thus dwell with men? 1 King 8. 27. let us remember what the Angel Gabriel said, The power of the most highest, and of the holy Ghost, hath overshadowed it. Here is his power & word, to search further, or beyond it, were temerity, and not to believe it, infidelity; but to believe and acknowledge it, life eternal. 46. How may we reverently call or esteem it? As the Fathers have in their godly zeal declared, described and called it, As a great, inestimable, divine, most noble Sacrament; a pure, venerable, eternal praiseworthy Mystery. A Mystery of peace and piety, holy of holies, blessing, and hidden Manna; and such reverend Titles as their holy zeal and devotions moved them unto: And if any way seeming hyperbolical, we may well think and know, nothing too high to show it, or words too divine for this holy mystery, if well and graciously interpreted or understood. 47. What figures of this Sacrament? 1. The Paschall Lamb principally, whose forerunner it was, 1 Cor. 5. 7. 2. The bread & wine that M●lchisedec brought ●ut when he blessed Abraham, Gen. 14. 18. and he a type of Christ. 3. The Shewbread, always before God, lawful for none to eat but the Priests: this those only that are godly, and so a Royal Priesthood. 4 The Cake baked in ashes, in virtue of which Elias walked forty days and forty nights, and came to Mount Horeb, where he saw God, as we hereby strengthened, and brought to see God. 5. The Manna, Angel's food, for the excellent properties, and only ceasing the Sabbath; and this in use with us till the eternal Sabbath. 6. The Ark, containing holy things, made of purest shining Cedar, Shittim wo●d; this of the flesh of the Son of God, and bringing holiness, and graces, and blessings with it. 7. Elizeus meal, 1 King. 4. that sweetened the pot, and took away bitterness and death: so this bringing life. 48. ●ow is Christ generally in holy Scripture said to be received? 1. In his person, as by Zacheus entertaining him, to whom he said, This day is salvation come into thy house. 2. In the poor, received or entertained in charity, when it will be acknowledged what ye did to these the little ones, ye did to me. 3. In his M●ssengers: Who receive you, receive me and who receive me, receive him that sent me: as who receive a Prophet in the name of a Prophet, shall have a Prophet's reward. 4. In his doctrine, and by faith, so Joh. 1. 12. To such as receive him, he gave power to become the sons of God. 5. In the Sacraments of the old Law, shadows and types of the new. 6. In Baptism: he that is baptised into Christ, hath put o● Christ, Gal. 3. 17. 7. In the L●rds Supper most divinely, as in this Sacrament exhibited, and most effectually, as verily and indeed by application of his graces' and presence, powerfully to the soul; that whereas the old Sacraments were types and shadows; the Doctrine, the Articles or conveyance; the Messengers, the nectaries and servants; Baptism the seal of a new life and beginning in Christ; this of the comforts and nourishing in him, as continually feasted with his graces, and enjoying his presence. 49. What are the benefits whereof we are made partakers hereby? The strengthening and refreshing our souls, by the body and blood of Christ, as our bodies are by the bread and wine. 50. What is here expressed? The analogy of these spiritual comforts to the soul and spiritual life; correspondent, though in a divine manner to those corporal comforts of the body, by those excellent means and instruments. In what manner? In the 1. Receiving and using, 2. Blessing and graces, 3. Effect and virtue of it. 51. How seen in the receiving and using? In that first, as the bread and wine are received by the hand of the body, eaten and digested by the mouth and stomach, are made the nourishment of the body: 2. So the body and blood of Christ, received by the hand of faith, fed on by the mouth, digested by the heart, is made nourishment and strength to the soul. 52. How in the blessing and graces? In that as the bodily life is continually fed, nourished and refreshed by these corporal substances, so the spiritual life of grace is sustained, continued, and confirmed in us by the heavenly Manna, food of souls, Christ thus received: as he hath commanded, and as the blessing of God sanctifieth the corporal food, no less this bread of life to the nourishment and refreshing of the soul. 53. How in the effect and virtue? As we are hereby made one with Christ, and he one with us, and we all in him at one with God, and so said to be, 1. Flesh of his flesh, and bone of his bones, As the corporal food united to our bodies; This spiritual uniting our souls to him and in him. 2. One blood in him and of him, the second Adam all the elect; as one blood in the first Adam, all mankind, one by transfusion of nature with sin; this other by transfusion of power, and grace in righteousness. 54. How is this expressed here? As many grains of corn make one loaf, and many grapes one cup of wine; so we are al● one bread in Christ, and one cup or wine acceptable in Christ, 1 Cor. 10. 17. and all the faithful in all ages, becoming one body, and of one blood in Christ, where ever diversely dispersed over the whole world, in him receive all graces, as he is heir of all; and thus we have union with Christ, and in him with God, the fountain, life and bliss. Communion with all Saints in heaven and earth. 55. How is this nourishment seen in the soul? As it is increased in strength of the spiritual life, and more furnished with graces, for as man liveth not by bread only, but by the word proceeding from the mouth of God, this is most apparently seen in the soul, strengthened and confirmed in the faith grounded on his truth, thereby as all things have their being, gathering strength to live unto eternity in the mighty power of the same that sustaineth all things, and so thirsting to drink of the fountain of living waters, is thus nourished and refreshed of God: so cometh next in place to be considered with what reverence we should come and approach to the holy Table, and receiving the Sacrament. 56. Why should kneeling at receiving the blessed Sacrament, or bowing towards the holy Table be used? The very naming of them, the blessed Sacrament, and holy Table, might seem sufficiently to answer this Question, as indeed by any that but rightly conceived the due worth of the Sacrament, with the benefit and blessing, or so reverently esteemed the holy mysteries as they ought, and with dutifulness to God in all humility at the receiving and else, remembered to render thanks for the same, it would never be questioned (or so questioned as it is by some, with intention to deny or decline it) they would rather think no humility too low, reverence too much, or devotion too great, that could be offered to God, or shown at the receiving and remembrance of so great a blessing, and in so great a presence, not the like of it again on earth, as where the greatest Potentates and mightest King's and Emperors may be glad to yield their humblest reverence, with the rest of God's Saints and Servants; but to content any modest minded man, and not engaged to fancy or faction, it might suffice, that the Church who hath, and ever had delegate power, as we see in the Apostles, and from them derived to their successors, to see things in order where they come, and commanded things to be done decently and in order, and so from antiquity have established it, and had the warrant, and approbation of God's holy Spirit in the Church, with promise of his gracious presence, to be with them to the world's end, to guide them into all truth (the promises of God being Yea and Amen, in Christ) hath so ordained and commanded it, which command of his, and guidance of that holy Spirit, as from the mouth of God himself, is by all godly men, and dutiful sons of the Church to be esteemed; though here and in the like cases, perhaps nothing will suffice, or satisfy some curious questionists, and fanciful or furious factionists of our times, with a spirit of contradiction, bend wholly to sedition, wrangling and dissension. 57 But is not this bordering too near on Idolatry or superstition, and tending to diminish the Creator's honour? It would never be dreamt on but by such men as nothing almost can please, that is not of their own coinage, crotchets of their own devising, or an idol of their own fancies setting up, and then indeed, such, (and such only) shall have all the applause, or even extreme and unreasonable adoration among them, and their poor seduced and deluded Sectaries; and here it might aswell be said of honouring the King (who is God's Image that it were to diminish God's honour, or that reverence before the chair of Estate to be diminishing the King's honour, or observance to the Peers, on whom his favour shines, a disgrace to the Prince as this, when indeed it is a more honouring of either by that distinguishing, and respect to others in their due place and degree, and by the degrees the dignity of each more seen and declared, and the reverence done to the one, redounding in some measure to the o●her, as if not more enhanced, yet more expressed by it, and as the house for the owners, so these for God's sake respected, though as the things different, so the reverence exhibited to each his due, as showed in the last Section before, there being a Cultus reverentiae or R●ligiosa observantia, as well as divina adoratio a civil respect, religious reverence, and divine worship, and so some things may have a civil respect, others a religious observance, God only a divine worship; and the holy things in reference to him, and for his sake are reverenced so far forth as they are, which is far from insinuating their derivation of God's honour upon any besides God, which were damnable Idolatry (and God divert it:) for as the infinitude of his nature cannot be comprehended under the same kind of being, so neither to be comprehended or dispersed under the same kind of worship with a creature, when yet notwithstanding by such reverential respects to holy things in their degrees, the Church may seem to show, as one learnedly observes, by what natural and rational proportions, she rose (and we may with her) by way of supereminency, as the Schools speak, from a relative respect of divine things, to an absolute respect of the divine Essence, and from a just valuation of man, to a right estimate of God, and this a religious, holy and good use of that reverence used according to the several distance and difference of degrees in it. 58. Doth the Church of God so allow it? Yes, and ever hath, as Damas' speaks of the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may we say of some part of the reverence used, whiles divine worship only directed to God, and for whose sake yet the respect and reverence that we yield to the holy things, is to them extended, and if all Isreael and the Priests, as before noted, without touch or stain of Idolatry, could or might and did worship (as well as David and Daniel towards the holy Temple) towards the mount, the cloud, the pillar of fire, the Tabernacle, the Ark, Oracle, and Mercy-seat (where yet were Images of Cherubims and Palmetrees, Exod. 37. 7. and 1 King. 6. 23. 32.) how much more we before God in his Church, and to him towards his holy Table, his Altar, Mercy-seat, and mysteries there tokens of his graces and presence, and where he hath no less mercifully promised, then powerfully performed his promise, and manifested such his goodness, and gracious presence, yet firmly looking at him, so graciously promising and performing, or his promises and graces in the things showed and performed? not the bare things, nor boots it to cavil, or say thus the Heathen or any Idolaters might palliate their Idolatry, it is far otherwise with them (besides the difference of the worship before noted) who terminate their worship even divine in the thing on their Altars, or under the thing show a false god, Wherein it is terminated, as Dagon, Molec, Anubis, Osiris, Jupiter, or a creature or Devil, as some Heathens and Indians, yea sometimes such wicked men, and caitiffs, (As a noble Christian Lady, told a heathen tyrant, and persecutor, worse than the wretches that did, or commanded sacrifice to them, as she asked him, if he would willingly be counted so beastly blind, bad or blockish, as Vul●an, Plutus, Mercury, Stercutius, nay Mars himself, or his wife, as Venus or Flora, so infamous for lewdness, thiefs and stales of theft, or strumpets;) thus the case far different, though even in the best things, we may note the Devil as it were, God's Ape, and hereby perhaps in his devilish policy, seeking to disparage, and disgrace what were good, by such his apish imitation, which yet are, and ever shall continue holy, and his devices frustrate, soon as discovered. 59 Why do we worship generally towards the East? Not as having it from the Gentiles or Persians, adoring the Sun rising, but according to the position of our Churches, and that originally from antiquity derived, as placed opposite to the sight of the Jewish Temple and Synagogues, that looking to the west, or Sunset, were so to end, and had their Sunset, as this Son of righteousness, our Saviour's rising, or his setting in the flesh, with that their Temple, but brighter rising again by his glorious resurrection and ascension, so ours looking to that Son-rising, and to the East, towards the face of Christ, as he was exalted on that Altar of his cross, looking from Mount Calvary West, and as the Temple stood, (which was to vanish) from the Temple, or with the sight and position of it, a looking westward towards us, and our Church, and so we and our Churches, on the opposite part, as it were over all the world looking East, and towards him in his rising, and that Temples declining; whence we thus with antiquity, as well as authority commanding it, and good reason, and Religion so enjoining, ordinarily do our devotions, as it is fit, according to such prescript, and the voice of the Turtle that is heard in our land, the voice of Christ, and his Church the Spirit, and the Bride, who thus say come, and whom we ought to hear, and not the voice of Babel, or confusion of tongues that would pervert all things, the voice of Schism and Sedition, whence flow disorder, and dissension, kindling the flames of contention and rebellion, or sowing the seeds of discord, Anarchy and confusion. 60. This may then serve for answer to them also, that ask why we worship towards the upper parts of the Church and Altar? It may, from such position and site of our Churches, or if it content them not, we may thus farther return and retort it, against them that urge at it or against it, by so questioning it, why do they rather use reverence to God at the Church than any other place, but because of his more presential appearance, or gracious presence, as themselves confess there, than any other place esteemed so within the Church for the same reason, as more excellent tokens of his graces, and gracious presence there in those places, than any where else exhibited, do we so tender there our humblest reverence and devotions to him, memorising thereby his graces and goodness that we acknowledge there represented to our eyes and minds, o● eyes of our mind, and devoutest consideration in these places and things, which how can we fitly remember, or acknowledge, but in the most dutiful and submiss manner and gesture, and with such reverenciall respects, in token of our duty, thankfulness and humility. 61. What followeth? What preparation is required of us for the due receiving of so great a mystery, and the graces of it, set forth in the last question and answer of the Catechism. SECT. IV. Of our preparation to the Lords Supper. The preparation we ar● to make before receiving by a due and conscionable examination of ourselves and our faith charity and repentance with convenient motives and consideration to stir us up, and invite us to the same, taken the types excellency and other the wonderful graces and effects of it, as well in holy Scriptures testimony, as else by the secret working and speaking of God's secret spirit to our souls and consciences manifested and revealed, whence also we may find many and excellent Elogia or enc●mions of the same and the comforts we receive thereby and learn what we and our souls, or we in soul ought to say thinks and testify of the blessed ●aorament, if we be indeed worthy Receiver●● So as our Preparation by repentance, the examination of the truth of it in our loathing & dotesting of sin and longing desire after Christ and his righteousness, our preparation by faith in examining the truth, evidence, ground, and fruit of it the excellency of this excellency of this faith seen in the operations of all parts of both body and soul work by love towards God and charity towards men inflamed with good and holy desires and zealous of good allions Whereby worthy receivers or so much deficient as falling short or deficient in this to be accounted and so all possible means before and reverend gesture behaviour and holy Meditations at the time o●●eceiving. to be used as after receiving, a due, serious, and thankful recognition of this benefit and Gods mercies and blessings in Christ with prayers and pious meditations to be used, and all opposite vanity and profaneness avoided. 1. What is required of them that come to the Lords Supper? A due preparation & to be rightly disposed, both before, at, and after the receiving of the same. 2. What is this preparation? To examine themselves whether they repent them truly of their former sins, steadfastly purposing to lead a new life, have a lively faith in God's mercy through Jesus Christ, with a thankful remembrance of his death, and be in charity with all men. 3. What herein to be observed? The due examination of themselves, and First of their repentance, both in regard of their whole life and sins, Past, and present, to repent them truly of those sins. To come, to prevent them by steadfastly purposing to lead a new life. Secondly, of their faith, wherein to be noted, the Ground of it, God's mercy and promises. Means of it, in and through Christ. Fruit of it, referred to Christ, and This mystery, a thankful remembrance of it, and of his death. His members so to forgive as we desire to be forgiven in him, and be in perfect peace and charity with all men. 4. Why is this preparation and examination required? Because otherwise eating and drinking unworthily, the unprepared persons eat and drink their own damnation, not considering the Lords body, by their presumption, 1 Cor. 11. 28. And so making the power of it, that should be salvation, to their perdition: So he that came unprepared to the feast, without his wedding garment, was for that presumption cast out into utter darkness, Matth. 21. 12. which may teach us to be prepared when we come to this feast and Supper of the Lamb. 5. What may move us to this preparation? The consideration and due weighing with ourselves, 1. Our great unworthiness of so great a blessing, thus near to approach to the Lord of glory. 2. The great presence we are to approach unto, even the highest estate of the world, the honourable company of Saints. 3. That highest place, the Church and presence of God, and the Lamb, that we are to come before, and so near, to be thus received; and how shall we appear in our filthy nakedness, orragged and polluted clothes of sin? 4. The great favour of God thus inviting us to this feast, taking us home to him, tying us so near in bonds of love. 5. The great and inestimable benefit we receive hereby, as Christ himself, his graces, union with God, communion with all Saints, and confirmation in this happy estate. 6. What other motives or consideration to be used? Such godly and pious meditations as the very mystery itself, and every part of it considered apart, may present unto us, to stir up devotion, and a desire of the same in the soul: as of 1. The types and figures of it, and the like. 2. The excellency of it, compared with other feasts. 3. The wonderful graces and effects of it. 4. The Sentences of Scripture and Fathers concerning it. 5. The necessity of it, whereby the soul may be inflamed with more earnest desire of it, and desire to be prepared and adorned in fitting sort, for the receiving it worthily, as a Bride for her Bridegroom Christ, or the guest having on a wedding garment. 7. How for the types and figures of it? By remembering the types aforesaid, and such like other figures representing the divine manner and majesty of the mystery, as well as the antiquity and eternity of the blessing, intended and prepared for the godly, as it is 1. The feast of the marriage of the Lamb, the feast of our Passover, and feast of our Souls. 2. The wedding dinner in the Gsopell. 3. The supper of the Lamb, in the Revelation. 4. The banquet of the great King. 5. Figured, 1. In the Passover, 2. The Cakes Abraham set before the Angels. 3. The bread and wine by Melchised●c set before Abraham. 4. The Shewbread in the Temple before the Lord. 5. The Cakes that Elias did eat, walking in the strength of them forty days, to mount Horeb. 6. The meal and oil of the widow of Sarepta, that did not waste in the famine. 7. The Manna, Tree of life, Rock, and such other things, representing the sweetness, comfort and eternity of it. 8 How the Excellency compared with other Feasts? In that the feasts of the world commonly 1. Are profane and sensual, this heavenly and spiritual, sanctified and ordained for the health of the soul. 2. Have variety and vanity, this only one dish; but of that perfection and divine relish, in that unity, yielding infinite pleasure, and all satiety. 3. Have or use little speech of death, but all of earthly pleasures; in this, like the Philosopher's banquet, here is a death's head to teach temperance, the memorial of Christ's death and passion, but cause of our salvation proposed. Store of meats bring diseases to the body, and destruction to the soul; in this the soul refreshed with the grace of Christ bringing salvation. The great excess openeth the way to hell; in this holy feast, Christ setteth open the ready way to heaven. 9 How the graces else, and effects considered? In a wonderful measure manifested in it, and so worthy to be admired, loved and desired; since as he is wonderful, holy, Esay 9 11. so is this mystery: and as was said by Manna, Man-●u, what is this? so may we say truly, with admiration of his mercy and love, what is this? 1. That the Son of God should be thus given, bread of life, and Manna to his people. 2. That he that dwelleth in heaven, among Quires of Angels, should thus be food to the sons of men? 3. That the Lord of Majesty should thus make his Mansion on earth, and among the tents of his servants. 4. That he should be thus received whom the heavens cannot contain for his glory? 5. That this meat should thus comfort the soul, purge the conscience, and cure our leprosy of nature. 6. That he doth nourish us with his own body after so divine a manner. 7. That the heavenly effect is such, that the meat is not converted into our nature, but we changed by it, into a more divine nature. 10. What other effects and graces remembered? In that herein is the most comfortable work under heaven for our good; wherein especially remarkable, 1. That whereas other meats receive life of the body, this giveth life to the soul. 2. That whereas other meats are changed into our substance, this changeth us into it, and a more heavenly substance. 3. It doth change the mortality of our nature, into immortality of life and glory. 4. It cannot therefore be, that our bodies should remain in the sepulchre, since refreshed and nourished by Christ's body. 5. It is so a pledge of our resurrection and ascension with Christ into glory. 6. As bodily food reneweth and comforteth natural heat and strength, so this the heat of the soul. 7. As the forbidden fruit corrupted soul and body, so this, by the blessing of God, sanctifieth both. 8. Hereby not only spiritual diseases, that cause death; but death itself expelled, and put to flight. 9 Hereby all sins cleansed, virtues increased, and the soul made fertile with spiritual graces. 10. Hereby we are deified, as we may speak, made divine like God, reform to his image in grace here, in glory hereafter; which are by some referred to twelve heads. 11. Which are they? In that his holy remedy, cure of sickness, comfort in health, ease in infirmity; and mystery is 1. To quicken us in death, or deadness of heart. 2. To set at liberty in the spiritual bondage of sin. 3. To inflame us with a kind of heat of devotion. 4. To give patience in adversity and trouble. 5. To nourish us in health and prosperity. 6. To restore us in sickness, or extremity. 7. To unite us to God in peace and charity. 8. To Communicate his graces to us in necessity. 9 To make us whole, if weak and lame. 10. To preserve us being made whole. 11. To strengthen us in all our life. 12. To conduct us to glory in our death. And according to this is Saint Bernard's meditation on the same. 12. How is that? That this heavenly Manna, and divine mystery, 1. Is physic to the body. 2. Way to the traveller. 3. Strength to the weak. 4. Joy to the whole. 5. Refuge to the poor. 6. Counsel to the rich. 7. Help to them in danger. 8. Heavenly comfort to the departing soul. According to that which saith a reverend modern Divine. 1. If that I am sick, here I may cure me. 2. If whole, here I may keep me. 3. If living, here I may comfort me. 4. If dead in sin, here I may raise me. 5. If I desire to burn with the love of God, here I may inflame me. 6. If I am cold in devotion, here I may warm me. 7. If blind, here I may enlighten me. 8. If spotted, here I may cleanse me. 9 I will not fly from God, as Adam did, since here I shall find grace to strengthen me. 13. What sentences of holy Scripture concerning it? For our comforts, we may remember: That, 1. To Adam was said, that day thou eatest of that tree, thou shalt die; but of this here, to us, eat and live for ever, Joh. 6. 58. 2. Of mount Sinai it was said, he that toucheth the hill, Exod. 19 shall die; but who cometh to this hill, and feast, described, Esa. 25. 6. shall live. 3. In Sampsons' Riddle, De forte dulcedo, and out of this Lion of the Tribe of Juda, the sweetness of this heavenly Manna, in the Eucharist. 4. Jacob said, surely God is in this place, though I was not ware of it, Gen. 28. 16. so may we say, God is here, though we see him not. 5. David saith, Memoriam fecit mirabilium suorum, Psal. 111. true of this holy mystery, his memorial, and, Tues magnus, faciens mirabilia, Psal. 86. 9 6. Abraham weaning Isaac, made a feast, Gen. 21. 8. Christ to wean us from the love of the world, maketh us this heavenly feast. 7. To Zacheus was said, This day is salvation come unto thy house, Luke 19 this is said to our souls, by Christ's coming. 8 Adam cast out of Paradise, must eat the bread of carefulness; man received to grace in Christ, doth thus eat the bread of life, Angel's food. 9 The Spouse in the Canticles, saith, Cant. 5. 1 I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey, I have drunk my wine with my milk, eat, O my friends, drink, etc. so speaketh Christ to our souls in the Eucharist. 10. Christ teacheth this salutation, Peace be to this house, Luke 10. 5. he saith so to us, in this; and if we open to him, he promiseth to sup and rest with us, Rev. 3. 21. 14. What should the soul say in this respect? It may well answer in the words of the Spouse. 1. Ecce Sponsus, as the wise Virgins, Mat. 25. 6. and go forth to meet him. 2. Ecce Ancilla Domini, with the blessed Virgin, Luke 1. 18. 3. Dic verbum, & vivet anima, with the Centurion, Matth. 8 29. 4. Lift up your heads ye gates, and be you lift up you everlasting doors, and the king of glory shall come in, Psal 24. 5. Taste and see how gracious the Lord is, etc. Psal. 34. 7. 6. Give us Lord this water of life, with the woman of Samaria, John 4. 7. As the Hart longeth for the water-brookes, etc. Psal. 42. 15. What other comfortable sayings of the Fathers of this? In that reverend stile they use of it, as aforesaid, and as St. chrysostom saith, it is a miracle of mysteries. Saint Cyprian, a joyful solemnity. Thomas Aquinas, a precious banquet, admirable, wholesome and full of all sweetness; as by the ancient Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feast of charity, and so generally, a great, divine, venerable, inestimable, and most noble mystery. 16. What is our necessity of it, or how discovered? By considering, 1. Our want and nakedness without it, and what need of refreshing we have in our earthly journey. 2. What comfort it bringeth with it, bringing Christ and his graces into our houses. 3. What is our work, our land, our people, as was demanded of Jonah, Jon. 1. 9 4. Whither our journey tendeth in this our pilgrimage of life. 5. Heaven our home and haven, and this the only or chief viand, we can have for our refreshing on the way. 17. How may we be confirmed, or farther inflamed with the love and desire of this holy mystery? By serious considering, and ruminating with thyself, these or the like holy meditations, of the necessity, greatness, worthiness of this divine, and heavenly Sacrament, or thy duty in the same, and blessedness by it. As, 1. How it is Manna, Angel's food, Bread of life, the Seal of the Covenant, Pledge of Grace, etc. Marriage feast. 2. How in regard of it, all earthly honours and substance are vain: And hereby peace is come to thy soul, and salvation. 3. How whilst thou dost communicate, thou art a temple of the holy Ghost, and thy soul a house of prayer. 4. How by it thou art become a living and new sepulchre for thy Saviour's body, or which more, his graces to reside in. 5. How he is thus taken down from the Cross by thee, and lodged in this new Sepulchre, in thy garden. 6. How hereby, myrrh and pure spices, shall flow and distil into that Garden, thy Soul. 7. How it is the heavenly viand of the soul, and only best refection in thy journey towards heaven, and eternity. 8. How hereby thou mayest be cured of thy sickness of sin, blindness, issue of blood, lameness, or other infirmity. 9 How thou art bid to this feast, bring but faith and have it, and all blessings; Pray, Lord increase my faith. 10. How, if Napkins, brought from the body of the Apostles, wrought cures, and miracles; how much more, this body of the Lord, in thee, and to thy soul? 11. How Christ in his conception, took our nature, and we in this spiritual reception, and conception of him, partake of his Divine nature. 12. How as we receive him, here, in this state of grace, he will, hereafter, receive us in glory. 17. How is our preparation by repentance. The examination of the truth of our repentance, by the consideration of the time past, and former sins. Present, weaknesses and infirmities. To come, our purpose of amendment, by leaving our former courses, and study to amend our present imperfections by our striving and seeking to procure, and 1. Have a sense of feeling, and so a knowledge, and an acknowledgement of sin. 2. To have a loathing, leaving and forsaking of the same. 3. To have a resolution, and firm prosecution of it, and a new course of l●fe, and holy living, as was before declared in the Sacrament of Baptism; and the Godfathers vow and promise at the Font. 18. How is a son●e of sin wrought in us? By grace given of God, obtained by prayer, and consideration of the will of God, which is our holiness; and so we may proceed thence 1. To the knowledge of sin, which is looking into the glass of the Law, wherein is seen, God ● purity. Our sanctity required. Our sin, and so ugly deformity. 2. To the acknowledgement of that hateful monster sin, thereby to obtain remission and forgiveness, and deliverance from the same. 19 How is the loathing of sin best wrought in us? By considering, 1. The ugliness and deformity thereof in God's sight. 2. The ugliness and deformity of our souls thereby made abominable in God's sight, and like the Devil. 3. The loss wosustaine thereby, as the blotting out the image of God in our ●oules. 4. The impurity of sin, and the soul defiled by sin made a cage of unclean birds. 5. The ●ate of God against sin, whose eyes can behold no evil. 6. The loathing wherewith God loatheth a sinner, and his actions that are so contra●y to his pure nature, polluted and unclean. 7. The end of sin, shame, misery and confusion, which may well move ●s to the leaving, loathing, hating, and forsaking the same as so ●oule a monster, that God much hateth. 20. How may that godly resolution be best wrought and confirmed in us? By considering, 1. The promises of God to the penitent and godly persons. 2. The goodness of God requiring it. 3. The mercy of God alluring us to him. 4. The examples of mercy in sinners, received to grace to their comfort, and felicity, as of Mary Magdel●ne: penitent thief: David, Peter, etc. 5. The judgements of God against impenitent sinners denounced. 6. All the actions and works of God, as i● were persuading us to a new obedience. 7. The unprofitableness, shortness, and contemptibleness, yea endless shame of sin. 8. The fruits of conversion to God, holiness and honour, joy, comfort and peace hereby, and here obtained, endless glory and eternity of reward hereafter in the love, favour and presence of God, which may move us to a constant resolution, yea prosecution of so happy a new a course intended, and perseverance to the end. 21. How is the preparation by faith? By examining the truth, and lively operation thereof, to the saving and adoring the soul by 1. The ground thereof, the Rock Christ. 2. The steadfastness there of without wavering. 3. The fruits and ●ff●cts thereof in our repentance begun and perfected. Love to God in praise and thankfulness. Love to men in charity and forgiveness. 22. What is faith? The evidence and assurance of things not seen, but hoped for; and so in particular of the mercies and promises of God made to us in Christ, expressed in his word, and confirmed in the Sacrament the seal of grace, the ground whereof is Christ the rock, and head corner stone, on which the Church is built, and whence it is so firm that the gates of hell shall not be able to prevail against it; and as the Apostle saith, Neither height nor depth, principalities nor powers, life nor death, things present nor things to come, is able to remove us from it, or the love of God, the fruit and effect of the same. 23. How is repentance the fruit of it? As that is indeed the root and beginning of all goodness in us, and also yielding at last perfection to the same, as the fear of God the beginning of wisdom is founded in faith, the doctrine of salvation, apprehended by faith, mercy and graces received by faith, repentance so begun, continued and perfected by the working of faith, and so also the fulfilling of the Law begun in faith of God, for whose sake we love our neighbour, and in the same faith yield him, our Lord, his honour and obedience; thus faith formeth in us all virtues and graces, as the same testify the truth of our faith. 24. How is this excellency of faith seen? Excellently described in ninth and tenth to the Hebrews, where shown to be the root and foundation of all the excellent graces of God, as the power of God in all holy men and Saints on earth, the ornament of the soul, and to us even all in all for godliness; so by 1. The eye of faith, 1. The Fathers saw the promises afar off. 2. We see God, and 3. Look up towards heaven. 2. The hand of faith, we apprehend Christ and his mercy and merits, and apply them to the soul, and are ready and prompt to all good works. 3. The heart of faith we believe and conceive Christ; lay hold on the promises. 4. The tongue of faith, we praise God, and make a godly confession. 5. The feet of faith, Enoch walked with God, and we come to his holy Temple, and walk the ways of righteousness, and by this faith as by a hand receive Christ in the Sacrament, and a mouth feeding on him, and a stomach or digestive faculty taking him to our souls, we are nourished by him, and turned by his power into one substance, body, flesh and blood with him, made flesh of his flesh, bone of his bones, and in him acceptable to God. 25. How is this faith seen working by love? In our yielding all honour and praise to God with thanks for his benefits and obedience to his will and Commandments. In our yielding due respect to our neighbour according to the will of God in perfect charity and peace with all men. 26. How then in respect of God? In general. To yield all honour, love, obedience and duty, as it is expressed in the Commandments, and first Table especially. In particular. In respect had to this Sacrament and the receiving thereof, 1. To have an humble and thankful heart. 2. To have holy remembrance of this so great benefit and blessing. 3. To have reverend commemoration thereof, with mouth and lips, ready to set forth the praises, and goodness of God, with thanksgiving for the same. 27. How in respect of men? To be rightly disposed in charity towards them, Both generally. As it is the will of God, and commanded in the Law and Gospel. And particularly. In regard of this holy action, where is so especially required, 1. Forgiveness. We desire forgiveness, as in the Lord's Prayer. 2. And here. And perfect peace with all men. As we desire to be at peace with God, and to have union with him, and communion with the Saints, whereof this Sacrament is a token and symbol, received to the soul. 28. How if we finde not ourselves so well prepared? We are not to leave the Sacrament, but rather labour to be better prepared, which if we desire, will assuredly be effected; for we had not that grace to desire so well without God's Spirit, and Sanctorum desideria Preces, God accepteth the good, even in the desire, and giveth more grace for that secret prayer; and we may use the means and motives before remembered. 29. How if we feel ourselves heavy, and lumpish, even to so good desire? To be sorry for it, and God will give grace, for godly sorrow, for any sin; and itself is an earnest, or token of grace, and by stirring up such cinders of grace, it may grow to a great flame, by God's secret assistance; for we that have received all our life time so many and great blessings, why should we be unthankful, (which is a shame) or idle, or despair of more. 30. Bus were we not better refrain in this case? Though to come not well prepared, is an offence, yet to stay away is no less; for it may seem a provoking of God, to anger, by such neglect; as staying in sin, and staying a way from this holy Mystery, appointed for a means and seal of grace; So this is the maze, or labyrinth, sin bringethus' into; danger in coming, and more danger in staying from the Lords Table. 31. What may we do then? If any holy desire in our hearts, rather come, because this is a gate of mercy, or jacob's ladder, whereon Angels and graces descend; and we may here find mercy; the woman that touched the Hemme of Christ's garment, was healed for her faith's sake, much more if thou touch the Lord himself; having a grame of faith, which is seen in thy holy desire, for though God heareth not sinners; and their sacrifice, and prayer is an abomination; it is understood not so much of the sinner, as the resolute in sin, and delighter the ein; for the thief was heard, and the Publican justified, both sinners; bu●repenting, and both received. 32. But may not the Minister put any back? Yes: upon any notorious offence, or scandal, till public satisfaction given; as it is not sit to give holy things to dogs, or cast pearls before swine; yea, and sometimes at the discretion of the Minister, when upon his knowledge, it may be for the benefit of the party, by his better preparedness, and humiliation. 33. Who can be said well or sufficiently prepared? Though none can be sufficiently prepared, conformably to the great dignity of the mystery in itself, and our unworthiness considered, did we prepare ourselves all our lives; yet if we come, as before is showed, with faith and repentance, judging ourselves, and confessing our unworthiness, but with purpose of amendment in due reverence; this is as God requireth, and by him accounted coming worthily; for as in our alms, is required, according to that which as a man hath, nor that he hath not; so in this preparing, doing as much as we can, is thereby accounted wanting nothing. 34. What reverence required in coming? 1. Both internal, of the mind, humbled and exercised in holy thoughts, and devotions, on the knees of our hearts. 2. And external, of the body, for testification thereof, as one to be done, the other not to be left undone, for who can too humbly, or reverently receive so great, and holy a blessing, and divine mystery. 35. Why such preparation or reverence required? The more to humble, and fit us, to receive so high a blessing, as we may consider, 1. If so many purifications, and cleansings by the Law appointed, in them that did approach the temple. 2. If such preparations and purifications before the receiving of the Law, Exod 19 3. If Moses must put off his shoes, approaching the Angel in the bush, Exod. 2. 4. If David and Solomon made such preparation for the material temple, 5. If David in the Tabernacle, Solomon in the Temple, on their knees and faces before the Lord, 6. The 24 Elders, their crowns to the ground, as bowed before the Mercy seat and the Lamb, with what preparation let us think, what manner of persons we ought to be, and with what reverence and humility ought we to approach his presence, or ●he throne of grace. 36. What are we to do at the receeiving? We are to consider the benefit and present mystery, wonder with reverence, touch it with the hand of faith, apprehended it with the heart, and so receive the outward sign, contemplate the inward grace, and thou mayest So 1. Remember the Author, his action and holy institution. Holy company present, when first administered. His offering and passion then presently at hand. 2. Conceive Thyself invited now, to that holy feast. Thy invitation to the Table of Angels in heaven. Thy preservation in the strength of this, to eternity. 3. Consider Heavenly graces presented with this Manna, Angel's food. Christ, peace and salvation come to our souls. Our union with Christ & God, & communion with the Saints. 36. What is to be done after receiving? 1. We ought to give thanks to Christ for his benefits blessings, & graces; This benefit, and his presence therein: His coming thus under our roo●, and bringing peace and salvation to us. 2. We o●g●t to beseech him, Never to depart from us: To be more powerfully present wi●h us: To continue with us to the end, and take us wholly to h●mselfe. 3. Remember to resign ourselves wholly to him that hath thus taken possession of our souls. Be more and more careful to please him: Fly from what shall be displeasing to him, or desiling to our souls. 4. Meditate on the covenant of God, whereof this a seal; Renewing thy covenant of obedience in this Sacrament: The holiness of obedience thou hast promised. As holiness becometh the House of God for ever, and such is the Christians soul, a house or temple of the holy Ghost; and therefore to fly sin and vice, and practise new and better obedience all the days of our life. 37. How may this holy course be continued? By earnest and hearty prayer, the beginning, obtaining and conservation of all graces to the soul, together with the meditation of this so great a blessing; and herein, as Christ's gracious presence, so in him God's divine presence, both graciously here, and his eye and aid powerfully with us present every where: than which, if we ju●tlv consider it, there can be no greater motive to pull us back from sin, and confirm us in goodness; and so if it were possible, always, but however, often to remember, that he, who is thus graciously present in this divine mystery, and Sacrament, is most powerfully always present, and vigilant over us in his Majesty; yea, behold thus and all our actions. 38. How if we want of this so exact preparation, or the degrees of such perfection? We are to bewail our wants, seek for more supplement of graces from him, who giveth ●reely, and reproacheth no man; and so strive still for more perfection. 39 But what of careless, negligent, and profane contemners or presumers? Of such it will be verified, They eat and drink their own damnation, not considering or caring for the Lords body, and coming but as Hogs & swine, these best things are to them an occasion of falling, and they will be plagued for their presumption, as making the Table of the Lord, and feast of salvation, a table of condemnation, by their profaneness; against which carelessness and contempt, God hath threatened severe judgement, and casting out of his presence, to be punished in utter darkness, with the Devil and his Angels for ever. From which fearful doom he in his mercy deliver us. SECT. V. An Appendix concerning the sum and use of the Catechism. An Appendix showing the sum and use of the Catechism to be the foundation of our profession of Christianity in the laying thereby the grounds of religion, specified In those rites of Our faith and good works the Creed and Command●nents and the rule and doctrine of Prayer, and the Sacraments all taken out of holy Scripture. and the express word of God whose books are in this order remembered the Chief of which as the Canon ●aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseud●graphe were by the Church utterly rejected but the true worth of the Canonical proved by the most evident testimonies of God's Spirit the Churches and Fathers, as well Arguments drawn from the things themselves, as the antiquity miraculous, preservation matter handled, confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers, and the like all o● them testifying to the conscience the excellency. of the same, and more commending the hearing, reading, and meditating of them to the truly devout and godly Christian to the eternal comfort of his soul which is more effectually wrought, also from the same word of God by his own ordinance, of the right dividing, p●●aching and expounding the same here explained; whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechism, and God's blessing to be prayed for the seconding the same. 1. What is the sum of all? As saith the wise man, the Preacher, to fear God and keep his commandments: this is the whole duty of man, Eccles. 12. ult. 2. What the sum of the Catechism? The very same, being the explication of that du●y of ours to God, 1. By fearing him, according to that holy rule of faith, expressed in the Creed. 2. By keeping his Commandments, in doing as in the Law appointed; praying as he hath taught us; Receiving the Sacraments, holy mysteries and pledges of his love, seals of grace, as he hath instituted and ordained. 3. What the use of it? To conform us outwardly and inwardly, in soul and body, or whole course of life and conversation, to that we make profession of, the name and calling of a Christian. 4. How doth it this? By laying these main grounds and foundation of religion, which howsoever they may seem few and little, as comprised in so small a book as the Catechism, are yet the substance of many large volumes, and the best learning in the world; as all that we should, or need to believe by faith, do in all duty, pray for from God, or desire in the covenant of grace, whereby fitted to serve God, and else to behave ourselves outwardly and inwardly, according to that our most holy profession. 5. How is that? As we are taught hereby fitted and furnished Both inwardly, with faith, knowledge and graces, and all such things which a Christian ought to know and believe for his soul's health, and to confirm us in the truth: And outwardly to the acts of a Christian life, being hereby enabled to make profession of our hope, and render account of our faith, in some measure to reprove or convince the gainsayers. And to other acts mentioned and in ended in the Title and beginning of the Catechism. 6. Which are they? To be thought sufficiently prepared and fit, 1. To be confirmed of the Bishop, so receiving such confirmation and approbation. 2. To be admitted to receive the holy communion: To be surety for others at baptism, as able to teach them to answer for themselves. 3. To have their own surety released, as they enabled to stand for others sureties. 4. To hear Sermons and Scriptures read or expounded more profitably: And 5. To read holy Scriptures more comfortably themselves: And 6. To understand it better, being thus grounded in these principles of Religion, taken out of holy Scripture, as being the chiefest and most substantial parts of the same, that primarily concern our blessed estate and salvation. 7. How the Creed? Concerning 1. God the Father, I believe, etc. I believe, Lord help my, etc. You believe in the Father, believe in me also, I and the Father are one, Luke 14. 1. etc. Ps. The eyes of all things, etc. Gen. 1. 1. In the beginning, etc. 2. God the Son, the whole doctrine of the Evangelists and Apostles in every point, expressed in the Gospel. 3. God the holy Ghost, Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. joh. 20. 22. Luke 24. 49. Acts 2. etc. As, concerning the Church, Matth 16. 16, 17, 18, etc. Jo. 17. 15, 16, 17. Act. 2. 47. Holy cath. Church. Commun. of Saints. Mat. 16, 19 Luk 18. 13. & 15. 10, 11. & 24. 47. Joh. 20. 23. Act. 2. 38. forgiveness of sins. Joh. 5. 28 & 6. 40 & 11. 25. Luk. 14. 14. resurrection of the body, and life, etc. with many places of holy Scripture more. 8. How the rest? Concerning The Commandments Exod. 20. 1. God spoke, etc. Deut. 5. 6. I am the Lord, etc. The Lord's Prayer Mat. 69. When ye pray say, etc. Luk. ●1. 1. Our Father, etc. The Sacraments Baptis. Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19 1 Cor. 11. 25. 9 What is the word of God? The will, or especially the promises and mercy's of God revealed, 1. In the flesh, Christ, the incarnate word, and truth, and showed both in the creation of the world, and redemption of mankind. 2. In the characters of the voice, the books of holy Scriptures, the written word of God, contained in the Bible, or Book of God, in the old and new Testament, so called, and the Books thereof. 10. Which, or how many are they? The Canonical Books of the old Testament, so called by the Hebrews, the 24. Genesis 2 Samuel. Proverbes. Exodus 2 Kings Ecclesiastes. Levit. 2 Chron. Song of Solomon. Numb. Ezra Isaiah Deuter. Nehem. Jeremy, with Lament. Josua. Hester. Ezechiel. Judges. Job Daniel. Ruth. Psalms The 12. small Prophets The new Testament all of them, 21. or by dividing of the Epistles, 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Judas 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Relics of wisdom of Solomon Ecclus. or wisdom of Syrach Jeremy, or Baruch, and Daniel Maccabees. 11. How called the word of God? As manifesting the will and covenant of God with mankind. As the most ancient, so most divine of all writings whatsoever; ●avouring of more than humane wisdom, as by divine revelation, and inspiration, written and so directed, and aiming at God's honour, as no other writings in the world the like, or comparable with them. 12. What are the Canonical books? The chief parts of holy Scriptures, undoubtedly by all acknowledged, and received as the very word of God, the rule, and Canon of faith, by which only most firmly proved, and so thence styled Canonical. 13. What of the Apocryphal? As not so generally received, or approved of in the Church, but as the name sounds, not so manifest, and yet though not so properly Canonical, and of so prime authority, yet of holy and necessary use, and annexed to the former, as full of good instructions, and histories, declaring Gods wonderful providence over his people. 14. What difference herein? Very much in opinion, and errors of men dissenting, 1. Some denying divers parts, of the very Canonical books of the old and new Testament. 2. Some Canonising the Apocryphal, of equal authority with the former, as the Papists. 3. Some Obtruding divers other books for the word of God, never approved of the Church, in any respect but rather composed by Heretics. 15. Who of the first sort? I. Some receiving only the five books of Moses, as the Sadduces. Some the new Testament, as the Manichees, and Martion. Some the Gospel of Saint Mark, as Cerinthus, II. Some Rejecting. 1. The Psalms, as the Nicholaytans, and Anabaptists. 2. The Book of Job, as some Rabbins. The Book of Daniel, as Porphyrius. 3. The Gospel of Saint Luke, as Cerdon. Of Saint John, as the Alogi. 4. Works of Saint Paul as the Ebonites. 16. Who of the second sort? The Papists, which account the Apocryphal writing of that authority to be rules of faith, and proof thereof, and so Canonical. 17. Who of the third sort? Divers Heretics, and pseudo-Christians, that have obtruded many such books to the world, and for additions to scripture that were either manifestly false, and blasphemous, or no ways approved such. As, 1. A third and fourth of Esdras, and appendix to Job. 2. A third and fourth of Macchabees, and Preface to the Lamentations. 3. Microgenesis, and the book of Enoch. 4. The Gospel of Saint Thomas, and Mathias, and Acts of Saint Peter. 5. ●vangelium Eternum full of blasphemies, found An●●120 ●120. And many more the like, as i● Sixtus Senensis, to be seen. 18. How are the former books proved to be the word of God and Canonical. By tr●w and undoubted. I. Testimony of the 1. Church in all ages, with reverence embracing and receiving them. Most worthy men, and Father's writing of them, as especially Saint Jerome. 2. Epist. ad, Paulum, Tom. 3. Letam, Tom. 1. showing both the number order, and reading them with profit. 3. Spirit of God speaking in them with a kind of Divine Majesty and authority, convincing the conscience, and converting the sou●e as no other writings whatsoever. II. Arguments drawn from the things there handled, the matter and manner of handling, beyond all other ordinary writings, in any respects, so representing a kind of Divinity, in them, with power and authority, over the soul. 19 What Argument especially? 1. From the antiquity of them before all other writings, and so well as taught, and inspired of God. 2. From the instruments that writ them, most holy men, of all ages and so moved by the Spirit of God. 3. From the miraculous preservation, among so many casualties as by the very finger of God. 4. From the miracles confirming their doctrine, and authority as from the hand of God. 5. From the Prophecies contained in them, that could not be but from God. 6. From the matters handled, holy and virtuous, or religious and savouring of God. 7. From the Heathen, and their admiration, and testimonies of them, confessing them, even from God. 8. From the drift of Scripture, to give glory to God. 9 From the admirable consent of holy Scriptures, though in so sundry ages written, as having one spirit, and truth of God. 10. From the conscience, even in the power and evidence of the truth, and grace of God therein, confessing the same. 20. How the antiquity? As the first and most ancient writings simply and absolutely, that were in the world, and so delivering the things, of most antiquity, the Creation, and the flood and Covenant of God, in the works of Moses, of all which other Scriptures following, seem but a commentary, and illustration of the same, Orphes' Linius, and the most ancient Poets, and Philosophers, having their learning, and knowledge of God, and other things ●rom him, and the Grecians their letters, and their learning from Cadamus, as he from the Phoenicians, and He●rews, So Moses more ancient than Orpheus, Linus, Amphion, Homer, or the very heathen Gods; See Tacian. Oratio. adversus Gentes; Clement. Alexandrinus, etc. 21. How the instruments? Such holy men as are endowed with the Spirit of God, and prophesy, as Moses and the Prophets were; who could never have written as they did, and of such things, without God's Spirit, to declare it unto them. 22. How the miraculous preservations? An evidence of the hand of God; as writing, so preserving them, that though among so many enemies, and so many casualties, as so ancient, though most other very ancient records perished; yet these even to a letter, against any corruption of heretic, or other persecutor persevered; and that when other writings, if not perished, yet depraved, these so singularly kept out of all their malice, or that it durst not touch them, such malice refrained, as it were, by the hand of heaven. 23. How by the miracles? As the miracles wrought by Moses, a man so familiar with God, and so the Prophets, Christ the Messiah of the Lord, and his Apostles, most plainly show, the doctrine, and that power from God. 24. How in the Prophecies? As that of Moses, more admirable than prophesy the revelation of the creation, together with the Messiah's foretelling Noah's, Abraham's, Isac's, and jacob's prophetical blessings, and other prophecies of the Messiah, Israel's captivities in Egypt and Babylon: josiah and Cyrus acts fore●old, absolutely declare the finger and Spirit of God, guiding the pen and hand of man. 25. How by the matter handled? As treating of God and his goodness, faith and religion, repentance and newness or holiness of life, dehorting from vice, and persuading to virtue, when other writers commonly treat of ridiculous, profane and scurrilous, and if not lewd, nothing so good and holy things, what argueth it, but so grave and holy writings proceed from that holy fountain, and the Spirit of God. 26. What of the Heathens testimonies, or confession? As a confession of the adversary, a confirmation of the truth, or making much for it. 1. As that of Trebellius Pollio, saying, Indeed Moses was the only man familiar with God. 2. That of Numenius the Pythagorean Philosopher, saying, Plato was very Moses, speaking in the Attic tongue. 3. That of Plato himself confessing, he learned most excellent precepts of wisdom from the Barbarious, viz. meaning Moses and the Prophets. 4. That of Numa and Pompilius, approving Moses Law against Images. 5. Livi●s and Homer out of Moses, writ of the creation of the world. 6. That of Orpheus, of the two Tables of the Law. Ovia so, of the general deluge, Giants. 7. That of the Tower of Babel, though obscured with Fables and many Fictions. 8. That of Cornelius Tacitus of the story in Exodus, though with some additions of Fables and lies of his own. 9 That of Proco●ins, of josua, and how for fear of him, the Phoenicians left their country. 10. That of Abydenus, Sibylla, & Hestica●s, testifying the long lives of the ancients. 11. That of Eupolenius, of Abraham, how he fought for Lot. 12. That of Apollo's Oracle, as saith Eusebius, testifying the Christians only had the truth and true God. 13. That of Sibylls Oracles, and other heathen testimonies, and Ancients, in Lactantius Firmianus to be read, abundantly testifying this truth, and that it is from God. 27. How by the drift of Scriptures? In that all other writings generally attribute most to wisdom, process, inventions of men, and speaking little of God, least to his glory: the scope of holy Scriptures generally is to manifest God, show his acts, and to ascribe honour and glory to God, to whom it is due, and so apparently showing evidence of the Spirit, and grace, and power of God. 28. How by the consent of Scriptures? In that though in sundry ages, and by sundry men written, yet without any contradiction, all consenting to, and confirming one truth, it is most evident that one Spirit, the Spirit of truth, was director of them; especially considering in other writings, even the same author, contradicting and contrarying himself and one another, that in them is no end of reconciling the differences, that it is most plain, as in this, the truth and con●●●t wonderful, and in them the errors and differences infinite; the union and truth of this, is from that one, true, and only God, and his Spirit. 29. How the Conscience? As evinced by the truth and evidence of the graces and goodness of God in power working upon the soul, enlightened by them, even confessing and acknowledging the Spirit of God, speaking in them. 30. How are they to be used with profit, or to our comfort? By our due and devout 1. Reading them as the Oracles of God his divine ordinances and statutes, recorded in in the covenant of grace. 2. Hearing them Read Publicly in the Church. Privately for our comfort and instruction. Expounded in godly Sermons, and such fruitful exhortations ordained to that end. 3. Meditating on them day and night, Psal. 1. making them our delight, companions, and counsellors, as he is also said, They have been my songs in the house of my pilgrimage; all the day long is my study in them, and they are dearer to me then thousands of gold and silver, so ought we to think of them, as in them is placed our felicity and comfort; yea, heavenly repast, and eternally felicity and happiness. 31. Is it not enough to read them, or hear them read? Though it be good, and cannot be de●ied, but in a large sense, a kind of preaching; as Moses was read in the Synagogue every Sabbath, yet as the Eunuch said, how can I understand without aninterpreter, and O how beautiful are the feet of them that bring glad tidings, and preach the Gospel of peace, so assuredly most comfortable to the godly soul, yea and after a sort needful to have it for their better understanding, further illustrated and explained 32. How is it needful? Because we see, 1. God hath ever sent such as should be converted, and perfected thereby to such teachers, as of Saul to Ananias, Cornelius to Peter, the Eunuch to Philip. 2. None can worthily and well receive the word that desire not the preaching, the ordinary means of salvation. 3. It is his ordinance, he appointed it, the means who said, The lips of the Priest shall preserve knowledge, and thou shalt seek the Law at his mouth. 4. It is most convenient to seek it of them, who are most exercised in it, and as two, see more than one, their advice will help our understanding, and whom should we better for any art go to, than the Artificer, and teacher of it? 5. We are dull of ourselves, and need stirring up to the reading, and meditating thereon by preaching, that so both teacheth the matter, and stirreth up to the duty. 33. Who are to preach the word? The Ministers lawfully appointed, and sen● of God, and so ordained to that office, God's labourers entertained in his harvest, acknowledged by the Church, and so entering by the door; the sheep heard their voice, Christ calling by then, & to their faithfulness and care, Christ hath promised his presence, comfort and blessing. 34. What is preaching? The power of God unto salvation in the virtue and efficacy of his word, whereby those that are ordained to life are called, and so it is seen in the 1. Right dividing of the word, and bread of life. 2. Expounding of the word, and mysteries of faith. 3. Gathering the flowers of instruction out of the garden of holy Scriptures. 4. Binding them up in fit posies and nosegays for the comfort of them that would desire to use them. 5. Applying them to the soul, and spiritual senses at the discretion of the vigilant Pastor for the information of faith, or reformation of manners. 35. What requisite in the Preacher? Convenient learning; as having been conversant in the Schools of the Prophets; discretion in his doings, godliness in his life, that it is so a continual Sermon and vigilancy, care and conscionableness in his office. 36. What required in the hearer? A religious, godly and devout preparation of the soul before the hearing, by removing all impediments of hearing. By bringing a desire to learn, and to be perfected. By presenting himself ready to be taught and instructed. Devout disposition in hearing the word, to remember we are in the presence of God, and come to hear his Ambassadors and message to our souls. To receive it with reverence and fear. Silence and attention. Faith and readiness. Constancy and meekness. Alacrity, not weariness. To retain it as a heavenly treasure, and laying it up in our honest heart, desire and have a purpose to profit by it, and practise it. Devout demeanour after the hearing, by meditating on it, as those clean creatures so admitted for sacrifice to God that chew the Cud. By calling it often to mind as good occasion may serve not being forgetful hearers. By endeavouring to practise it, and so to be doers of the word, James 1. 22. and bringing forth fruit. 37. How is the Catechism needful or useful to this? For that all Lectures & Homilies, Sermons, and such like godly discourses whatsoever, whether 1. Of any catechetical point, plainly and directly of the Catechism. 2. Of any other point of doctrine concerning faith or manners, that may be reduced to, as deduced from, and grounded on some point in the Catechism. 3. Of any or many points of such doctrine together, asusually taken out of any sentence or parcel of the Scripture they can never be well understood without these points of the Catechism, and grounds of Religion first learned, and in some measure understood, as the foundation of all further knowledge, as a child can never read that hath not learned to spell, nor spell that hath not learned the letters, or A B C, or if he hap to know any word, or so by some special mark, it is by so rude, uncertain and imperfect knowledge, he is little or never the better for the same, so uncertain and imperfect is their knowledge usually in these divine things that did never fitly lay this foundation. 38. What else required? Prayer for a blessing upon good endeavours to have profit thereby, for though Paul himself plant, or Apollo's water, yet is it God that giveth the increase, and prayer usually the key to open, door to enter, way to go, and conclusion of every good design: we ought to begin, continue and end with it every good and godly action; and as on jacob's ladder Angels did ascend and descend, so in this, our prayers ascending, grace will descend, being so disposed, ascendat oratio, ut descendat gratia, our blessing of God hereby ascending, his blessings will descend to our eternal comfort; which he grant of his mercy, in Christ Jesus, to whom with the holy Spirit, be praise and glory for ever, Amen. An Alphabetical Table of the Principal Matters herein contained, as they lie dispersed in this Book: P. noting Par●, S. Section, Q. Question: And may serve for most common places of Divinity. The main Heads in the Method, as they were digested, following the course of the Catechism, being shown in the Table at the beginning. A ABolition of Ceremonies, vid. Ceremonies Abrogation of the old Law, vid. Morality of the Law. Absolution the true use of it. p. 2. s. 12 q. 9 & seq. & p. 4 s. 11. q. 30. Adoption, vid. Sons. Adultery. p. 3. s. 9 q. 33. Aequivocation, vi. Fraud Amen, and the use of it. p. 2. s. 12. q. 63. & p. 4. s. 7 q. 22. Antichrist, his Name and Number explained p. 5. s. 2. q 77. Ancient ordering of Churches, vid. Degrees. Ascension of Christ, p. 2. s. 8. q. 23. Atheism. p. 3. s. 3. q. 15. & seq. Attributes of God. p. 2. s. 2. q. 25. & p. 3. s. 2. q. 23. B Baptism of Infants. p. 1. s. 3. q. 20. & p. 5. s. 2. per tot. divers sorts of Baptism. p. 5. s. 2. q. 41. compared with Circumcision. ibidem. Believe God, and in God. p. 2. s. 3. q. 5. & q. 31. & seq. Bible, the Books thereof, and how divided, p. 5. s. 5 q. 10. excellency, truth, ●nd certainty thereof. ib. Blasphemy. p. 3. s. 5. q. 22. Bread and food of life to men, and Angels. p. 4. s. 5. q. 5. C. Catechising and use of Catechisms p. 1. s. 1. q. 16. etc. Ceremonies and their use p. 3. s. 1. q. 22. & s. 4. q. 27. and how far abolished, p. 3. s. 6. q. 29. etc. Chastity, p. 3. s. 9 q. 9 Children who accounted, p. 1. s. 1. q. 10. Child of God who, p. 1. s. 3. q 49. Christ his name nature and offices, p 2. s. 4. q. 1. etc. His many actions, q. 85. etc. Christian name, p. 1. s. 2. per tot. Church Catholic p. 2. s. 11. q. 22. how holy, and the marks of it, ibid. Communion of Saints, p. 2 s. 11. q. 46. Concupiscence, p. 3. s. 12. q. 7. etc. Confession, vid. Absolution & prayer. Confirmation and the right use of it, p. 1. s. 1. q. 25. Contentedness, p. 3. s. 12. q. 24. Covenant described, p. 5. s. 1 q. 12. Covetousness, vid. Concupiscence & stealing. Cozenage, vid. Fraud. Creation and order of it explained, p. 2. s. 3 q. 67 Creed how named and composed, p. 2. s. 1 q 7. several Creeds and their use, ibid. the division of it. p. 2. s 1. q. 67. D Daily bread, p. 4. s. 5. q. 5. Dancing, p. 3. s. 9 q. 24. Day of doom and last judgement, p 2. s. 9 q. 11. Death and descent of Christ into hell, p. 2. s. 6. & 7. q. 1. etc. Divers doubts explained ibid. p. 2. s. 7. per tot. Deceit vid. Equivocation and Fraud. Degrees for order and decency in the Church p. 5. s. 2. q. 50. Devils and his works, p. 1 s. 4. q. 30. Divers Divisions of the Catechism, p. 1. s. 1. q. 43. E Efficacies and other Considerations concerning prayer, p. 4. s. 2. q. 38. Emanuel vid. jesus. Excellency of prayer and other adjuncts, p. 4. s. 2. q 35. Exposition of the Lords prayer, p. 4. s. 8. q. 11. Exaltation of Christ. p. 2. s. 8. q. 1. Everlasting life. p. 2. s. 12. q. 42. etc. F Faith and the several sort of it. p. 2. s. 1. q. 18. etc. causes ●●tes and degrees of it, ibid. works the fruit and other effects, ibidem. Faith, p. 5. s 4. q. 22. False testimonies sund●y sorts, p. 3. s. 11. q. 14. Father the first person. p. 2. s. 3. q. 35. Feasts and fasts, p. 3. s. 6. q. 73. Flattery. p. 3. s. 11. q. 27. Forgiveness of sins, vid. Absolution. Fornication, vid. Adultery. Fraud and Couz●enage, p. 3. s. 10. q. 26. G Genealogy of Christ, p. 2. s. 5. q. 30. Glory of God, p. 4. s. 7. q. 8. God and his Essence how known, p. 2. s. 2. q. 5. etc. Godfathers their ancient use, 1. s. 3. q. 4. etc. and their vow, p. 1. s. 4 q. 1. Grace our estate in it, p. 1. s. 5. q. 2. etc. H Heaven an inheritance and kingdom, p. 1. s. 3. q. 65. Holy ●aves vid. feasts, Holy Ghost, p. 2. s. 10. q. 10. & per tot. his name actions gifts, etc. ibid. Honouring Superiors, vid. Parents. Humility to God and honouring God, p. 3. s. 3. q. 44. etc. I ●esus, or Emanuel p. 2. s. 4. q. 4. Idolatry, vid. Atheism, & p. 3. s. 4. per tot. Ignorance p. 3. s. 3. q. 26. Images, vid. Idolatry, & p. 3. s. 4. q. 14. Incarnatti●, conception & birth of Christ p. 2. s. 5. q. 2. & seq. In●ants how bound in Baptism p. 1. s. 5. q. 3. &c & p. 5. s. 2. q. 27. etc. ●ustification by faith in Christ p. 2. s. 1. q. 5. & s. 5. q. 27. K Keyes, and the Church's power and authority p. 4. s. 5. q. 44. & vide Absolution. Kings, vid. Magistrates, & p. 3. s. 7. q, 43. etc. Kingdom of Grace and Glory p. 4. s. 4. q. 20. & s. 7. q. 6. Knowledge of God p. 3. s. 3 q. 37. & vid. Name of God. L Laws and their soverall sorts p. 3. s. 1. q. 6. and Law how written, ib. q. 42. Law and its use, p. 4. s. 1. q. 10. Last ●udgement p. 2. s. 9 q. 5. Life and eternity, vid. Everlasting life. Long life, how a blessing, p. 3. s. 7. q. 62. Lord's Supper parts and relat. p. 5. s. 3. q. 4. the mysteriousness of it, q. 38. etc. figure's and manner of it, ib q 47. preparation to it, ibid. s. 4. q. 20. Love of God, p. 3. s. 3. q. 34 & p. 3. s. 13 q 3. Love of neighbour, ibid. Lying and falsehood, vide truth. M Magistrates, vi. Parents. Master's theirs and servants duties, p. 3. s. 7. q. 38 Marriage, p. 3. s. 9 q. 52. Member of Christ how, p. 1. s. 3 q. 38. Mysteries of Religion vid. Sacraments and Lords supper. Mystery of the Trinity, vid. Trinity. Mysterious names ●ehovah ●esus, etc. p. 5. s. 2. q. 76. etc. Mystery of godliness, ibidem. Mystery of Iniquity vid. A●tichrist. Morality of the law. p. 3. s. 6. q. 28. &. s. 1 q. 25. Murder and the several sorts, p. 3. s. 8. q. 6. etc. N Names and their use, p. 1. s. 2. q. 17. Imposition and change of them, ib. & s. 2. q. 1 etc. Name of God, p. 3. s. 5. q. 5 etc. & p. 4. s. 4. q. 12. how shallowed or profaned, ib. & p. 5. s. 2. q. 75. name ●ehovah & q. 79. Nativity of Christ miraculous; p. 2. s. 5. q. 14. Necessity of Christ's humanity, p. 2. s. 5. q. 26. O Oaths and vows, p. 3. s 5. q. 25. Obedience active, passive, p. 4. s. 4. q. 44. Obedience, and humiliation of Christ, p. 2. s. 6. q 4. etc. Obedience, to Parents and Superiors, p. 3. s. 7. q. 13, etc. Oppression vid. Stealing. Parents, p 3. s. 67. q. 18. Passion and sufferings of Christ, p. 2. s. 6. q. 27. etc. Petitions and division of the Lords prayer, p. 4 s. 3. q. 4 & s. 4. q. 1. etc. & s. 8. q. 3. etc. Polithisme, vid. Atheism Prayer and the parts, p. 3. s. 4. q 34. &, p. 4. s. 2 q. 3. sorts, and other requisites, ibidem. Preaching and other duties in God's service, p. 3. s. 4. q. 45. &, p. 5. s. 5. p. 33. ●uty of preachers and hearers. Preface of the Law, p. 3. s. 2. q. 4. etc. other circumstances ibidem. Profanes, p. 3. s. 3 q. 32. Q Qualification and manner of true prayer, p. 4 s. 2. q. 26. Quality name and nature of the Beast, vid. Antichrist. R Religion what it is, p. 1. s. 1. q. 37. and the truth of it, p. 2. s. 2 q. 11. Resurrection and Ascension of Christ, p. 2. s. 8. q. 9 tips of it, ibid. Resurrection of the body, p. 2. s. 12. q. 17. Repentance explained, p. 1. s. 5. q. 32. & p. 5. s. 2. q. 18. Requisites in Baptism, p. 5. s. 2. q. 27. etc. Reverence and Devotion used in prayer, p. 5. s. 2. q. 62. and in the church ibidem. Robbery vid. stealing. Rules for right expounding the law, p. 3. s. 2. q. 36. & p. 3. s. 57 q. 3. Rules and other requisites of Prayer, p. 4. s. 2. q. 28. S Sabbath and sanctifying it, p. 3. s. 6. per tot. Sacrament, p. 5. s. 1. q. 1. etc. number and true use, ibid. s. 1. q. 50. Sacrilege, p. 3. s. 10. q. 33. Self murder, p. 3. s. 8. q. 37. Servants, vid. Masters. Service of God and duties therein, p. 3. s. 4. q. 44. & p. 3. s. 6. q 62. Session of Christ in glory p. 2. s. 8 q. 46. etc. and last judgement ibid. &. s 9 per tot. Sins their several sorts and divisions, p 1. s. 4. q. 35. Sin against the holy Ghost p. 2. s. 10. q. 33. Slander, vid. lying and Murder. Sons of God vid. Father &, p. 2. s. 4. q. 47. &, p. 4 s. 3. q. 7. Soul murder, vid. murder and lying. State of nature and grace p. 4. s. 1. q. 18. Stealing p. 3 s. ●0. q. 9 etc. Subjects their duties, vid. Kings. Sum of the Catechism, p. 1. s. 1. q. 42. & p. 5. s. 5. q. 1. and use of it, ibid., Superiors, vid. Parents. Supper of the Lord, p. 5. s. 3. q. 11. name and benefits. p. 10. etc. vid. Lords supper. Swearing, vid. Oaths. T Tables of the law and their division, p. 3. s. 3. q. 2. Temptations of divers sorts, p. 4. s. 6. q. 3. Theft vid. Stealing. Title of the Catechism, p. 1. s. 1. per tot. Trinity of persons in the Godhead, p. 2. s. 2. q. 31. and unity ibid. & p. 2. s. 3. q. 20. Truth in charity. p. 3. s. 11 q. 9 etc. V Union vide Communion. Vow, vide Oaths. Vow in Baptism, p 1. s. 4. q. 2. etc. Use of the law, p. 4. s. 1. q 9 W Word and will of God, p. 1. s. 4 q. 71. & p. 5. s. 5. q. 9 vide Bible. Worldly vanities and lusts, p 1 s 4 q. 50. Worship of God, p 3. s. 4. q. 7. X. Initialis litera vacat tanquam nostris exotica, and note xpus set for Christus and xpt for Christ, generally so taken, and is so generally mistaken, being indeed the Greek Chi Rho the first letters of the abreviation of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus, a like mistake of some in H. supposed the latin H. in the other name IHS being indeed the Greek Eta and so they the three first letters of the sacred name jesus so abreviated. Y Younger sort their duty, p 3 s. 7 q 25 & q. 35. Youth vid. children. Z Zeal vid the love of God. The Printer to the Reader. Gentle Reader, WHereas the Author, by reason of sickness and other infirmities, could not be so present in assisting the Correction as he desired; if any small Errata, or mistakes, have escaped our best vigilancy, such as, Instruction for Institution, favour for savour, or some particles, as, but, and, in, wanting, superabounding, or set one for another; it will be thy courtesy and ingenuity in reading, to certify and amend them, the current of the sense, as it were, enforcing or showing the true scope of the meaning there intended; and as it is, I doubt not but thou wilt be glad to peruse it, and that with good contentation, and comfort; so that thou mayest reap both pleasure and profit by it, is the hearty desire of him that wisheth thy best good. Farewell. FINIS.