K > COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE I LIBRARY OF THE THEOLOGICAL SEMINARY 3 I PRINCETON, NEW JERSEY J. I The Table. -. . ■/ x * fir I the Lord thy Cod am a teaL wsr CjodyVifu ing thefnsi &c, 2 1 2 C Queft. What u heere fir bidden I I •-. jinfa. All outward Idolatry,which is firft by making the ^S\ image of God,or of any ci cature to be vvorfhipped : Second- | JS ly, by falling dovvne befaft any image : Thirdly , by feruing God according to our owne phartta(ks.-'V 212 Que ft, wfifoaTellft heere commtndp^^ ,j4kJtv. To performe all outward duMeSof Gods feruice^ according to his will reueakd in fiis word , for the fubftance thereof. • 223 Queft. Whence is the reafon oft hi* Commandcment tak^n ? Anf-0. Partly from the punifhment to bee inflictecTvpeii fuch as breake it, vnto the third and fourth generation /and partly from the benefits to bee bellowed vpon fuch as fceepe it vnto the thoufand generation. 227 Queft. Which u tb e th tr d Commaundtmtnt, and tyhuh the reafen * Anfa. The Commandcment xs^Vhoufhalt not tak? the name of the Lord thy god in vaine,the reafon, for hee Vci/l not hold him guiltleffc.&c. 229 Queft. What U heere forbidden vnto vs \ Jnfrfi. AllabufingoftheNameofGod, which is firft by blafpheming, or giuing occafun to others to blafpheme ; Secondiy,by fwearing falfely, dceitfulfy, rafhly, commonly, or by creatures : Thirdly, by orfing and bannir )g ; Fourthly, j by vowing things impofiible otvniawfull , or by neglecting ! 8 M\ of our lawfull vowes : Fiftly , b lightly vfing the holy name of God or his word : Sixtly , b}vaine probations and affe- uerations. , 230 Queft. What are We he ere commanded ? eAnfw. To glorifie the namef God, in all that wee doe, thinke, fpeake and defire, and dabour thatothersmay bee wonne by our meanes to doc the me. 240 Queft. Whence is the reafon of u Commandment taken I jinfv>. For the fearefull eitaoffuch as any wayabufe the name of God, the Lord holdh them as guiltie of diftio- nour done vnto his name. 244 I Queft. If there bee fuch dan* in fwearing t may a *»*>;\ Bl . 7aW- I .. g The Table. - * laWfulljy fweare in any cafe ^hatfoeuer * tsfafw. Without doubt a man may fbmetimes lawfully fvveare, either for the confirming of a truth which cannot o- therwife be knowne, and yet neceflfary, or for the ftrengthe- nmg of honeft Leagues made betwixt men ; or laftly , a man being called thereunto before a lawfull Magiftrate. 246 Queft. What elfe it required, that our pto earing may bee /aty- fill* Anpto. Thefe three things. Firft, we muft fweare only to mch a truth as wee know to bee fo. Secondly , according to knowne intent of him vnto whom , or before whom wee f weare. Thirdly.this being a part of Gods worfhip,we muft doe it with great reuerence. 248 Queft. WhatifamanfbAtlftoeare to ptrfhrme an vnlaWfifl thing, i* he not bound not^oith ft anding to per -forme his oath ? Anf\\\ In no wife,for 10 hee fhould adde vnto his finne of fwearing vniawfully , a further finne of doing vnlawful- ly. 249 Queft. Which i* the fourth C°mmandement. tAnfo. Remember that thou keepe holy the Sabbath day, &c. 250 Queft. What it the dutj heh commanded ? Anfto. To keepe holy the Sabbath, and to bee mindfull ofit. , 250 Queft. HoW may thk be aoje ? Arftf. By affcmbling togjbher to pray vnto God, and to t praife him, to hcare his holy Vord , and receiue the bleffed Sacraments. ■ I 2yo Queft. It this all that is wired to the right keeping of the Sabbath day .? I tAnfiW No,but we muft repare our felues by prayer, and emptyingour hearts of fin, id medicate vpon Gods works, and the word which we hai heard, fuffering it fo to work in vs,as that we may be furthc d in all holines of life. 250 Queft. It there no d'tty to t done to]frardt our neighbour fir the h allowing of this day ? vAnfti. "es, itisafpecltimeofexercifingmercy, by 1 helping again ft fudden datirs', by collecting and diftribu- I I ' .. tins' The Table. tingtothcpoore, by vifitingthefickc, and reconciling dif- fentions amongft neighbours. 254 Queft. Is there any fet day vnder the neW Teftament thus to be kept holy / Anftp. Yes,the day which is commonly called Sunday,but in the Scripture the Lords day, or the flrft day in the wteke, is thus to bee kept without alteration to the end of the world. 260 Quell. When doth the Lords day begin and end * Anfiv. It beginneth in the morning at the dawning of the day, and endeth next morninglike wife. 272 Que ft. Are We bound to do the holy duties of Gods W or flip all thii time Without ceafing. Anfvs>. No, for we may refrefh our fclucs with eating and drinking, fingingandmuficke , and with any houeft delight whatfoeuer , whereby the mind is cl.eared vp , and ioy and gladncffe befitting the Lords holy day expreflcd. 276 Queft. Is thii all that We are bound vnto,to keepe the Sabbaths ourfelues in ceafmg from labour 3and doing the duties thereof? Anfrp. No, but who Co hath Sonne or Daughter,. Man- feruant or Maid-feruant,Cattell or ftranger within his Gates, is alike bound to prouide as much as in him Iytth , that they all obferue this day in their kind both man and heafh. Queft. Doth the Lord one ly [take care for the right [pending of tins day, and leaue vs to ourfelues vpon the fixe dayes ? *Anfw. No doubtlefle , but it is his will and commande- ment alfo that wee ftiould vpon the fixe dayes abftaine from idlenefle, and diligently labour in the workes of our cal- lings. 279 Queft. Is it not larvfo/l then tofirbeare Working, to attend vp- on Gotland his WorfiAp ,vpon the fixe dayes / Anfrv. Yes, it is not oncly lawfuli but ncceffary for eucry one, to do the duties of Gods worftiip euery day of the week in priuate and in pubiike,when iuft occafion is offered. 282 Queft. HoW can this ft and With the command of Working Vpon the fixe dayes ? ssfnfw. Yes,very well, becaufe that howfoeuer God is to B, 2 ^ be The Table. be ierued vpon the fixe dayes , yet they arc for the moft part to be fpent in the works of our callings. 2S6 Quj. What more JpcciaS rnlts are W< To honor ,that is,to loue,reuerence,cherifli,and o- bey our naturall parents,the parents of our countrey, and our fathers in Chrift,Secondly,to carry our felues lowly, & reue- rently towards our mafters^being ruled by them in the Lord, and toward the ancient,and all our betters. Thirdly, if we be (uperiors,to walke worthy the honour due vnto vsrrom our inferiors,and to vfe all gentlenefle toward them . 3 03 Queft. Whatisheerefirbidden? zAnfto. All kreuerence toward thofe that be in place and authority aboue vs , and churlifti behauiour in fuch towards thofe that be of a low degree. 317 C^eft. Whence is the reafon of this Commandement taken / sAnfo. From the promife of long lift, if God pleafe not to preuent vs with the blefling of eternall life. 325 Queft. Which is the (ixt Commandement , or the fecond of the fecond Table I ssfnfr. Thoufhaltdoenomurther. 338 Queft. What is hecre forbidden f An/w. All murthering of our felues, or others, and all ap- probation hereof in others,either by command,counfell,con- 1 ent,or concealement. Secondly,all iniurious actions tending B 3 to ! Th e Table. to the preiudice of -our neighbours iite. 1 hirdiy, ail rayling and reuiling f peeches. Fourthly, all murdrotis defires and af- fections .of the heart, as of anger, malice, hatred ajid enuy. Fiftly,all cruelty towards the creature,which ftieweth a mur- drous mind in vs. 328 Queft. What are ^e here commanded ? A»fo>. Out of the lotie which we beare to our neighbour, as much as in vs lieth, to preferue his lice and health,and fpe- cially the life of his fouie, by good counfell, exhortation, and admonitions. 343 Que ft, whkh U the fenenth fommandi mem t Anftv. Thou fhalt not commit adultery. 347 Queft. What i* here for bidden? jinfrv. Firft, all outward vncleane actions of adultery,for- nications, &c. Secondly, all filthy, and vncleane fpecches,(ing- ing of wanton loue-fongs, and reading of Books and Baila'ds of this fort. Thirdly , all incontinent thoughts , and lufts'of the heart. Fourthly, whatfocuer is vfually an occafion of vn- cleanneiTe, as being prefent at filthy ftage-playes, putting on apparell of another lex, mixtlafcimous da-uncing, furfetting, dfunkennefTe,idleneffe, &c. 347 Que ft . Wh at are ti? e here commanded t Anft*. To Hue in temperancc,chaftitie,and foberne{Te,and fotokecpemy body holy and pure, asatempleof the holy Ghoft. 357 Queft. Which ii the eight Qommandemcvt t Anfip. Thou {"halt not fteale. 361 Queft. What is here- fir bidden f Anfr. All ftealing, which is fir ft by violence, or fecret ta- king away that which is our neighbours. Secondly , by op- preilion and tyranny of the rich toward the poore. Thirdly, by deceit in buying and felling. Fourthly,by vfmg any vnlaw- full trade, or way of gaine or gaming, fortune-telling, or fel- ling drinkevntodrunkenneffe. Fiftly, by prodigalitie , for ithus doe men rob their children and pofterity. 361 Queft. What more U hire forbidden ? AnJvQ. AM couetoufnes,and vnmercifulRes, the robbing of | God in things dedicate,tithes and offerings. 3 70 j Queft. J The Table. Queft. What are^e here commanded? jinf*. To do to all men as I would they fiiould do vnto m**, and by diligent paines-taking,to get mine own liuing,in that eftate of lire,to which it fliall pleale God to call me. 3 79 Queft Which is the ninth Commandemtnt f A»fi». Thou flialt not beare falfe witneffe againft thy neighbour ? 3 83 Queft. What is here forbidden ? j4nj*a*. All falfe witnes-bearing ; Firft, by falfely accufing, and witnefling againft our neighbor before a Iudge. Second- ly^ flandering and backbiting,and by readineffe to hearken to fuch falfe reports. Thirdly, by flattering, or foothing any for aduantage againft the truth. Fourthly, by lying,or telling an vntruth againft our Confciences. 383 Queft . What are tye here commanded f Anfo. As much as in vs lieth, to preferuc the good name of our neighbour , and our owne good name , flopping our cares againft falfe reports,and fupprefsing them,and alwaies, whatfoeuer comes of it, fpeaking the truth. 393 Queft. Which is the tenth CommandtmcHt * Anfr*. Thou (halt not couet thy neighbors houfe,&c. 396 Que. What if here forbidden * jinjw. All firft motions of the mind vnto (inne^hough no content be yeelded vnto them. 196 Queft. What arc We commanded here * Anfw. To keepe our very hearts and minds free from euili thoughts againft any of the commandements of God. 399 Queft. It any man able to keeps all thefe Commandements ? Anf. No man vpon earth hath,or euer can be able to keep them perfectly, ±Adam only excepted in the ftateof innqcea- cic,and Chrifi who was both God and man. 401 Queft. What is the breach of the Law,andthepHniJbment of it? nsfnftp. It is finne, which if it be but once committed only, and that but in thought, it makes a man fubie&to Godseter- nallcurfe,which is euerlafting death in hell flrc,the torments whereof are vnfpeakable without end or eafe. 404 Queft. // it not iniufiice to appoint fi great apnnsjbment fir t- Miry finne, yea enenfor the leafl ? B 4 A*f». The Table. Anfty. It is very'iuft and meet lor the Lord to diuge the, leaftiinne to hell fire , becaufe his marke , which is perfect ; holmefk, fet vpon mail in his creation, is hereby remooued, and a marke with the deuils brand is made vponthetcule of the tinner , for which it is iuft that the deuiW , and not God fhould nuw haue fuch a fonle. 405 Qgeft. Ifno man canferfittlykjept the Loft, Vp her efire for- tieth it ? Anfa. Firft , to. humble vs in regard of our miferable e- ftate hereby difcouered ; fccondly , to bee a rule of good life vnto vs. 406 Queft. How may We befauedfrom our fmnts ? ts4#fa>. Only by the bloud of Ieius Chrift laid hold vpon by a true and liuely faith. 407 Queft . Ho W is faith firfi begun and Wrought in th e heart f Anfrv. Ordinarily by the preaching or the Gofpel,the ho- ly Spirit inwardly opening the heart to beleeue thole things that are outwardly preached to the eare. 410 Queft. How doth faith extrcife it felfc >and get rmre flrengthl ssfnfw. By prayer,the exercifes of Gods holy Word,and by receiuing the Sacraments. (Concerning *Pfixyc£ Queft. What is Prayer ? Anfpp* It is a lifting vp of the heart vnto God, only in the Name of Ie(us Chrift according to his will , in full ailurance to be heard and accepted at his gracious hands. 412 Queft. What need is thei e that the faitffi/l fiould praj , fee- ing they are in Godsfauour , hee kyoweth their Wants , and hath pardoned *& their finnes ? Jnfw. By how much the more we are in Gods fauour, by fomuch the more ntedfullisitthat wee fhould cheerefully pray , both to pay the dutie that wee owe vnto God, to ob- tainc the bleffing promifed , and to renew our aflurance of the pardon of finne dayly renewed through our great wcak- neffe. 4^ Queft. Th£ Table, Quell. What times are f^e daily to be jpent in 'Piaytr t Anfa>. It is necefTary, that tuery CJhriftwn make his pray- j ers vnto God euery morning and euening, fitting^downcarid; rifing vp from mtale, and at other times, as the ipirit ; mooueth , or occafions and other neceflkies require to haue I the heart lifted vp in prayer. ^T 8 I Qaefl. Ho^ , and according to what Prayer ought Uv to tray ? \ . The patterne and forme for our direction ;s the j Lords Prayer. Our Father, &c. ^23 Quell. H?W many be the farts of this Prayer ? lAnfft. The Pretacc,0w Father : The Petitions 3Ha/loVeed be thy name : ivA the conclusion, For thine is the, (frc. 479 Qucft. In the Preface, why call yon God Father ? Anj%\ Becaui'e he is ready as a louing Father to heare me calling vpon his name , whence I learne with boldneffe ana confidence to come vnto him with prayer. 429 Que ft. Why doe yon [ay, Our Father \ and not my Father ? Anfw. Bccaufe I ought to pray for all other the children ofGoias well as for my felfe. 432 Qucft. Why addeyon in the Preface, w hich art in Heauen ? Anfto. Not for that I beleeue God to be in heauen onely, for he is euery where : but becaufe to bee in Heauen , is an Argument of great glory: whence I learne with reuerence to pray vnto him, being my Father mod glorious. 434 Q^eft. Hoty many be the Petitions of this Prayer ? zAnfa. Sixe , whereof the three former coixerne Gods glory ,the three latter concerne our felues. 43 5 Quell. Which be thofe three concerning Cjods glory * ssfnfto. Firll, Halloaed be thy name .Secondly fThy Kingdom come.l hirdly fThy will be done on earth, as it u in Heauen. 43 j Qiicd. In the firff cfthefe, What dtfreyou f Arfa. That the name or "God may bee glorified in the vfe of his Titles, Word, and all his Workes. 437 Qiicft. /» the pcond petition What de fire yon ? An fvr. That the number of true belieuers may bee dayly incrcafed, that Go:is Kingdome of grace being enlarged, his Kingdome of glory may be haftened. 445 Quell . 1>* the third Petition tyhat fray yon fir ? Anfe, The Table. csfnfw. That I and all the people of God vpon earth may as readily obey Gods will, as the Angels and Saints in Hea- uen. 452 Queft. Which be the three Petitions concerning ourfelnes f /fnjw. The firft,<7*^ vs this dayt &c. 2 . Forgiue vs our tref- pdjfes. 3 . Leade vs not into temptation, &c, 45 9 Que ft. What pray you for in the firft ofthefe P etitions .? ssfnjw. For all things neceffary for this preftnt life , and therefore we aske but for bread, an J but for this day. 460 Queft. What pray you for in thefecond ofthefe ^Petitions * Anfw. That God would freely forgiue vs all our finnes, as we doe from our hearts forgiue the offences of men againft vs. 471 Queft. What pray yon for in the third ofthefe Petitions f *Anf». That the Lord would not fuffer vs to be carried a- way by the temptations of the world , fle(h or deuill, to the committing of finne , but that he would deliuer vs from the euiii of all temptation,both finne and damnation. 480 Queft. Wnereforeferueth the Conchfion, For thine is, &c. Anf. It is added as a reafon of all the Petitions, to ftreng- thenour faith , that God being both able and willing , doth certainely yceld to our requefts made vnto hiiii>therefore we addeanoteofconfidenceandfay, vdmen. 487 Queft. What is the other exercife of the faith full ? Anf*. The right receiuing of the Sacraments. 5 1 8 Of the Sacraments. Queft. 7 he benefits being pitted \which We are to crane at Gods hands by prayer , What farther meanes haue We for the better ajfst- ring to ourfbHlcsthepromifcsofallfpirituallbleffings in Chrifl ? *Anfa- The Sacraments of the new Teftament , which are the pledges of the Couenant betweene God and his peo- ple. 492 Queft. Wherein ft ands true Repentance * Anf». In three things. Firft,in knowledge and acknow- ledgement of our finnes paft. Secondly, in go Jly forrow and griefe of heart for them. Thirdly ,in a godly purpofe to for- fake Th£ Table 5°5 fake ail fin,and to feade a new life for all time to come Quift. what k faith ? estnfw. It is a certaine perfvvalion of the heart , wrcught by the fpirit of God, grounded vpon hispromifes,thatall my (innes are forgiuen me in Chrift lefus. 5 08 Queft. W hat is required in fitch as come to the Lords Supptr ? *Anfr*. To be rightly difpofed beforehand at thereceiuing hereof. 532 Queft. What ought a nun to doe before kit comwing } Anfw. To examine himfelfe for his faith in Chrift* 532 Queft. HeW may a man know whether he hath true fan h,or no? Anpto. By two fpeciall fruits thereof, repentance for all his finnes,and loue towards his neighbour. 5 34 Queft. Wherein fiands true Repentance f Anjy*. In affection, when it is the fame towards our neigh- bour, that it is towards our felnes, voyd of malice , ha- tred , and entry , and dclirous of his good , as of our owne : and in aclion, when wee are ready to doe good vnto o- thers,as vnto our ielues,and to keepe away hurt, as from our felees. 537 Q^eft. What flail he doe thai finds net thtfe things in himfelfe after due examination ? Anf. He may not keepe away from the Lords Supper, for this were a prouoking of God to wr.ith, neither can he come vnto it without o&nding in a higher degree. 5 39 Queft. What -may a man d)c then in this cafe I Anfa. Hee muft humbly (tie vnto God for the pardon of his fms,to ftrike his hard heart, that he may melt into teares for them,and conft.indy cleaue to his commandements, and if there be any diffentioji, hee mud goe and be reconciled to his brother. 540 Que ft. What ought a man to doe at the Lords Supper ? Anfto. He ought thankfully to remember the inward gra- ces ofGod towards him,by feeing the outward fignes. 541 'races Queft. What are the feg Anfti. Fii ft,the Lords giuing of his Sonne lefus Chrift to death for vs,iet forth by the Minifters taking of the bread & wine, breaking and powring out,and offering them to vs all. Secondly, The Tablf. Secondly ,our necrc vnie>n vnto Chrift, and now wee haue all our fpirituall food from him,fetfoorth by our taking,eating, and inward digefting the Bread and Wine that become nou- rifhmentvntovs. Thirdly, the neerevnion that God hath made by Chrift betwixt all the faithfull,fet forth by the fame breadjbeing made of many graines of corne , and by the fame wine made of many grapes. 541 Queft. What is to be done after the receiuing ? lAnfto. We muft meditate of thecouenant of new obedi- ence,renewed by this Sacrament,that we may more carefully performe it , and flie finne and vice all the dayes of our life. endtx. 4p< Queft. What it theVverdof god* tAnf. Whatfoeuer is contained in the Books of the old and new Teftament , and not any other Books , or writings whatfoeuer. 545 Queft. Hoty many, and Vihhh are thefe Ttookes .? Anf. The books of the old Teftament are feuen & twenty, Genefis,Exodu*,LeuiticKS, Numbers, Deuteronomy, lojbuajud^ ges,Ruth,the firft and fecond 01 Samuel, the firft and kcond of Kings ,the firft and fecond of the Chronicles, Ezra, Nehemiah, EftherJob,Pfilmes>ProHcrbs,£cclcfiafles, (fantkles, Ifitiah,lere- miah,Ez.ekje I, Daniel, and the Books of the 1 2 fmall Prophets. The Books of the new Teftament arc 16. mtatthcV?, LMarkc, Luke,Iohn,the Atts of the Apoftles,t he Epiftle to the Romans^ firft and fecond to the Corinthians, Qalatia-ns, Spheftans, Philip- plans, C olojfians, and two to th.QTheffahnLws, andtwotoTi- mothy, to Tit us, the Hebrewes, the Epiftle of lames, and two of "Peter, firft, fecond, and third of John, of Iude,m& the Refla- tion of Iohn. 54? Queft. Are not the Apocrypha books part of the word of God? Anfiv. They are not, neither haue been euer fo accounted in the Church of God, but are annexed, as being full of good inftru&ions and hift >ries, declaring Gods wonderfuli Proui- denceouer his people Ifracl. . 546 Queft . What proofs is there, that the other are Gods Word? Anjw. The Table. Anf». It is proued by their antiquity,fome of than being before all other bookes,f iindry times oppugned and fought to be burnt vp by perfecutors, and yet wonderfully preferued, and by miracles from Hcauen confirmed, which fliewes that they came from heauen,and are not of mans inuention. 547 Queft. &Ming thU word Written ,is it not fifiic lent for ourfil- nation without any helpe by preaching. Anfr. It is not fmlicient, bur it muft alfo bee fet foorth by preaching,that the hard places may bee rightly vnder flood, we may be kept from errors, and haue our dull hearts flirred vp to embrace it. 551 Queft. What H the Trenching of the Word of God ? Anf It is properly the expounding of fome part thereof, teaching hence,the duties to be followed, and the finnes to be auoided,and exhorting to doe accordingly. j y 3 Queft. Who may preach the Word of God } Anjw. Onely fuch as are outwardly fent of God, ordina- rily , and when extraordinary neccflity doeth require , all fuch as are inwardly ftirred vp , and inabled by Gods Spi- rit- S5S Queft. What u required to the right hearing of the Wordt tyinfw. To prepare a m3ns felfe by prayer and holy medi- tations, and by emptying the heart of corrupt affections, to attend diligently and reuerently at the preaching of the Word, and laying it vp in the heart, to ooeVcordingly all thedayesofhisiirc. 557 wmmmsmmmmmmmsmm® TO THE READER. Ourtecus Reader , hauing beenemuch de- ftred And importuned to Print thefe guejlions , and i^infweres alone by themfdues , in regard this great Booke is too large to be learned by hearty I haue condescended to their Requefis, and prin- ted then?, jor the further htlpe and bene- fit ofMinifters in their Churches, ofSchoole-mafters in their Schooles, and Houfholders in their families , and it is called, The Englifh Teacher, or, The A. B. C. enlarged • and are to be (old by Iohn Marriott, athu Shop in Saint Dunftons Church-yard tn Fleetjireete. 1630. COMMENTARIL LARGER EXPLANA TION OF THE SHORT Catechifme, fee foorch in the Booke of Common Prayer. Anfiver. Explana- tion, Hat is Your Name I N. or CM. This Primer Queftion may bee called. t-Vie\<"-**" t1 criifme, asanintrodfv° queftionandanr therefore but ve- C1 Thejirfi qucjiionefthe Catechi[mc. Change of ttamt \>. ing rtd earth ; Suah , a Mother : Abram , ati high Father ; Ijaac , laughing : lacob , fupplanting : and the Lord himleife hath a name pi eicribed, J ejus, a Sauiour, &c. Neither were thele names giuen by chance , but Almighty God himfelfe being the fir it guide heereunto , and many times appoyn- ting the name , then holy men followed ; and generally , all the world in former ages , gaue names of ipeciali fignifica- i rion. Thwacks daughter called the Hebrew child drawne i out of the riuer, tJfcofes , Drawne-out. fefeph was prociai- ; med by Pharaoh the King , Abres, Father; when as a Father i hee piouided for the Countrey, &c. A more efpeciall dai- I \y Monitory may this bee to vs , for that our name doeth re- member vnto vs cur Chriftian ProfelTi n , that wee may I walke worthy of the fame. And this may ferue for {bme 1 direction vnto vs , in the naming of our children , that wee preferre not Heathen names where other are vfefull and conuenicnt. Q^efl. Whether may a man change his name, or not? *Anfiq. Hee may : Fir ft, by Gods fpeciall commaund :as Abram was changed into Abraham \Sarai , into Sarah ; laa- cob, into l[rad\ Peter into Cephas, John 1.43. &c. Secondly, if- he bee conuerted from a falfe , to the true Religion : thus cw fys name was turned into Paul: (ox in this cafe infi- e thought vnfitto retainethe old ir confecrated Daniel vnto 'Bel '.me into B'eljbaK^ar, Bels Trea- ' , which is , 1 Ik King of the "•«** . into Mefbicke-, Venus ; -fthenre. And the if any man * famous •* in- Of the Catecblfmc of Godfathers. Homines v«. er the name of Nathaniel Nefhms: that their j owik names might not hinder the Fapifts from the reading thcrco- ; i et thL>approoues noc the changing of names, the more lecarcly io commit any villany , as was done by the Jatc iraytois or Nouemoer the fifth. Queft. Who gauc you this name ? An^w. My Godfathers , and Godmothers , in my rBaftifme, therein /W.w made a member of Qirift , a childe of god , and Inheritor of the Kmgdome of Heauen. £xplx>i. in this anfwere I obierue three things. Firft,the time or the name giuing. viz. In Bapiifme. i or this is both anfwerable to the pra:tife of the Church of God in all a- ges, (ince there was a Sacrament of Baptifme , or any other in the roome thereof, and itandetn with very good reafon. Asforthecuftomeof the Church, Abraham at the fir ft infti- tutionof the Circumcifion is laid , to haue circumcifed hist fame the ejgbt day, and to haue called his name I/aac^nd this j cuftome held as long as Circumcition, as may bee feene in j John Baptift : V/hen they came to circumcife the 'Babe, and called Luke j5> him Zacharias. And in the Lord Iefus. When the eight day cs Were accomphfhed , that they piould circumcife the childe , hU name Vvas called lefus. Obieit. Gerfhom the Ion of Afofes, was named before his Circumciiion , for hee was afterward cir- cumcifed , when the Lord met Aiofesmthe Inne , andVoould haue fUine him. Rachel, Jacobs Wife, nnmediatly after her trauell, named her child Benoni ; and during the time of the Iiraelites being in the wildernefle , for fonrtie yceres , they were without Circumcifion , but it is not likely they were without names. Sol. This laft was an extraordinary Time, neceffitie made them difpenfe with Law, for that arte of Rachels, itondy fhewes her deilre, for the childe was af* ttrwards. called Benjamin, viz. at the circumcifion. Laftiy, | iortjee fir ft , no marueil though the cuftome of the Chinch Jr'were broken , feeing that Gods ordinance was alfo neale- I cTed, forfrareof impatient Zippora : Secondly, what fitter i time can be to impolc names > then when wee begin to bee ? I Weare fir ft borne, and then haue the common name of man, \ C z then Luke z 21, Exod.2 22. Gcn.3y.jg. Iof.y.z. It xs the>s- -, c.l Of Godfathers, * Zar. Epfa p-SSo. why God- fit hen are then wee are borne againe, and haue the fpeciall names of ChrTtians- The iecond thing in theanlwere, theperfons that giue the name , Godfathers And godmothers. True it is, that Parents were alwayes wont to propound the name. lefef'j directed by the Angell , told what the name of Iejus fhould be : Zhich I would I doe not, Vvhich I hate that doe /. And St. lames, Let no man fay that he is tempted of God. Lufi^hentthath conceited bringsth forth fix, &c And hence it commeth to pafle,that we are the deuils f b.bie&s. For he that comtniteth fin is the feruantoffin. He is in bondage vnto the diuillall his life long. The promife then which is made in our Baptifme, is that we fhalF come out of this e- ftate ofnature corrupt, into the eftate of grace, which is , when we follow not the fwinge of our oune difpofitions , neither f iifrlr the god of thi? world to rule in vs,but the Law and word of God : For heerein ftandeth mans reftauration and bringing intoa third eftate, which is the tftate of grace if the heart be purified by faith ; if he faithfully beleeue all the Articles of the Chriftian faith , and befanclified to obe- dience of life, if he alwayes walke in thewaies of Gods commandements ; faith giuing himintereft in this eftate, and obedience certifying, thar he is truly intertffed heerein , according to that of the Apcftle : Shew me thy faith by thy worlds. And as our condition vnderfmne is moft terrible ; fo is this vnder grace moft comfortable. Then wee were dead in finnes and trefpaffes : now we are dead vnto finne, andaiiue vnto God in righteoufnes : then we were feruants, yea bondflaues ; now we are fet at liberty, yea made fons of God : then we were euery day in feare ; now we ferue the Lord ail our life time without feare : then our beft works c'iddifpleafeGod ; now, though we faile in many things, we are accepted acording to that we haue, and not accor- ding Mans [sure-fold Eftate, ding to that we haue no: : then we were without God in the world CO prote:t vs ♦, now we are made neere , yea of the houlhold of God ; Co conclude, we were a: the day of pay- ment to recejue for cur wages, death, now wee £ha]i not caft of that death, but haue the girt of our God, which iseternail life. And he ere is the la ft end 5 the fourth e irate of man in- dued with grace, which fhallbe without end, the rirft fruits of- this are had hctre,.halre the haxueft followesat e^ery mans -particular death, the foule being placed in Paradik, and ali is perfected at the day ef judgement, when both foule and body inioy the kingdpmeof God the father. Secondly, we arc further to consider, whether we be a*ble and haue of pur fellies power to forfake the diudl, &c. aiv- if not , whence we are to fceke for this. The words indeec feeme to intimate iuch ability, but they haue no iuch mea- ning: (or wc are dead in ftnnes and trefpaffes; that is, haue as little ability to doe any ad of grace, as a dead man hath c£ moue himfelfe, or to doe any thing , that belongs vnto the lining. V/e are not fuffcient of our [dues to thtnke a good thought , as of oar ft /fits : J 't is not in him that WiHeth, or in htm that runneth, but in God that [heWeth mercy. W here note, that as nothing in the worke of our conuerfion and turning fronfr finne is aicribed vnto vs,fo all is a'enbed vnto God. Where- fore hrcmie faith, tumc vs O Lord, andfo fbaRvKc bee turned. Of free viM and the Apoith the deede : and // is God that Worketh both the Will and t is rightly e'ecreed in an ancient councell againft the htrefic of Pelagius. whofoeuer fball fay , that by the grace ofjhe Lord, We are heercin holpsn again]! finne , be- caufethat by this is opened vnto vs , What wee ought to doe , and what to pitsr.ne, and that it doth rot cffeEl this in vs , that wee chufe, a id are able to doe what Wee are commanded, let l.im be an anathema.: and not long after in another councell : Whofoeuer fiallf.y , that at twins calling vpon Cod , his ^race is be ft owed, and that grace it ft Ife doth mt workj this in vs , that wee call vpon him , he fpeakes .igiinft that of the Prcpfet Bfy, I was found of i hem that fought m:e not , and Was mmiftfted to tboft that asked not afur me : Nay , the Fathers in this Coun- cell goe further 3 and denie any difpofition m mans will towards 2. Cor ? f grace , it is a worke proper to G O D alone. Wee are not therefore to fuppofe that their promife tendeth to the full performance of this , by themfelues , as vndertakers, or infufers of grace , but to doe what weake helpe and meanes may bee able to doe , both by their care of inftructi- on, if Parents bee negligent or departed, and alio by prayer vnto God for them. Godfathers were of old taken for fure- ties ; as when one is admitted to be apprentice to any trade, hee muft haue fureties for his trufty and faithfull fenuce : fo was it thought fit, when men turned from heatheniime, and were by Baptifme admitted into the order of Chnfti- ans,that fuch as were counted faithfull , ftiould bee fureties for their conftant and honed proceeding according to the fame order, and this was done when men were of age and abletoanfwere for themfelues , and hatheucr fince held to be auailable to the fame purpoie ; and muchmorenccefTary for Infants, when growing vp, they fhall bee pricked for- ward Of Free-will. ii ward vnto holinefiebythem. O how greatly then arc they to bee blamed , that turns this cultome into an idle cere- mony, by putting all care off: thus fruftrating the intent of the Church , and deluding the congregation of Gods people. Fourthly, let vs take abricfe view, what be thofe abomi- nations which a Chriftian at his firft oath of allegiance to God,is to abiure lblenanly. They are the dsuiU and his Workes* the pompes and vanities of this kicked world. Such an exprefle forme of abrenunciation of the deuill, . and the pompes of the world is very ancient, and may well bethought to haue bin deriued from the Primitiue Church, whereof we finde expreflfe mention mTertuUian, and others. Very well therefore hath it bcene continued In the Church of God , and retained in this our mother Church of Eng« land . True krs , that though iuch difauowing were not ex- preflfed at Baptifine , yetitmuftnecdes bee included impli- citly in the very ftipulation of that couenant , whereby wee make our felues members of Chnft : But it is a more Iiucly and firme monitory vnto vs , to hold vs in due alle- giance to our Lord and Sauiour, when wee record, that wee haue at the firft entring our names into his Band , and marching vnder Ins Banner , proclaimed an expreffe de- fiance and abiuration of all his enemies. Whileft this Me- mento founds in our cares, how dial I wee dare to fly ouer like traytors to that enemie ; nay, fo much as to bee feme to maintaine correfpondence , or entertaine intelligence with thofe that are profeffed rebels againft cur Lord ? 1 haue io- Iemnly before God and the congregation forfakenthe de- uill and his workes , to cleaue vnto my Lord Chrift , and to fet my felfe about his. holy worke- Shall I then put my hand , or heart to the workes of Sathan , of Darkntfie 3 of Death? Sure if I doe the deuils worke, hee will pay me my wages, the wofull wages of (inne; what that is, if mine owne confeience did not fuflicieittly vpbraide mee, the holy feruant of Chrift Saint Paul doth further tell me, The wages of fmneu Death. I haue profeflediy renounced the vanities and pompes of this wicked world. Shall 1 then tin uc feruant to fo 12 Regeneration ascribed to Baptipne, how iCor.5.1. Ob. Sol. fo empty and decerning a Matter , as is this wicked world > Sure it I doe , the reward or my finne will be in the end no- thing bur Vanity of vanities, all u vanity. Chrift my Redeemer bought mee out of this wicked world: (hall I fell my iclfe againe to tnat tyrant , and that for nothing ? Such profitable Meditations are fuggefte i, by this couragious denance made in the iirft entrance into our Chriftian warfare. Buttoreturne to the iubiecft matter whereupon this dif- clayming and fbrlaking is to be employed , it is a troupe of encompalTIng and befieging enemies all too neere vs, partly round about vs, and partly within vs, The Diueil, an inuifible foe, mod powerful! by his owne lubtilty and malice, hee iet- teth vpon vs by fuggeftions to draw vs to his works. Verely none of them can be good, for hee can doe nothing but finne, and would make vs like himfelfe. Hee employeth thefe workes and workemen when hee breatheth into our foules the hellifh pallions of preemption, defperation, pride, ma- lice, murther of foules and bodies: contention or Religion, Atheifme, Herefie, &o For the influence of fpirituall wic- kedneffes,he vfeth among ail other infhuments the ftrongeft againfi: our owne foules, our owne naturallpurblinde reaion, to wound our Faith : hee hence whetteth and kin^leth his fiery darts. The world a more vhTole foe, moft infnaring by inticements and blandilhments , that dazeleth our eyes with the lufter of glittering pompes,and fading vanities. Our put- ting on gorgeous apparrell makes vs eafily forget our put- ting on Chrift , and our longing to be cloathed with immor- tality: fumptuous buildings make vs too (bone forget the houfe Not made tyith hands ^hich we hatte in the heartens. Fea- thers, fannes/oretops,paintings,&c. Doe fofophiilicate our bodies, and entoxicate our foules, as if we preferred theie en- fignes of vanity , and difguiiesof mortall bodi.s, before the hoped beauty and fplendour of glorified bodies. It feemeth then that all outward pompe and fecular glory is renounced in our Chriftendome. W hat then fhall become of Kings Courts, Royall (Lewes, triumphs,&c. Mull: thefe be ranged amongft the forbidden vanities? Verely no. As there are in all welKgouernd Chriftian com- Of Fret-Will. *3 common wealthSjdiftin&ions of habiteSjOrnaments and buil- dings , to put a difference betweene feuerall degrees of fub- ieds, ib much more is it fit that there fhould be a maiefticke fplendor , whereby the Prince and his Court may bee confpi- cuous aboue other, Indcmibm Regumjunt, quimolhlnu indu- menta veftinmur. It is the brainficke humor of fome Ana-( baptifts , to lay all the World leuell. Nor is it maruell that they, who dene all Kings,as Jimbesof the wicked world,and fcourges of the difciples , fhould deny all roabes of orna- ment^ exceeding the skirts of a Weauers or Millers iacket. Our vow in Baptifme renounccth not ciuill pompes befit- ting particular callings or occafions, but the excefle of them, they being too much poflefled by them , tranfported with them, or addided to them. If they thus entife vs to forget God , and become a mare to vs , make vs to cling and cleaue to earthly things , then by our abufe they degenerate into the vanities of this kicked World. Alas, this they doc too often. God be merciful! in this to the beft of vs. The third foe is moft fenfible and infeparable, becaufe neereft vs , moft powerfull in perfwading and conquering vs, becaufe it dealeth with vs, not as a ftranger, but adeare part of our felues. Our fielli is the wife of our Soule, no; maruell then if this bee eafily drawne by that , as t his Jfhrdfe, He defcenAeA into hetty is mottnaither in the Sym~ yd of the Eajiers Churches. in an holy agreement of the fame faith : and herefiesanfing, j being brought heereunto, as vnto a Touchftone, might bee I tryed,and being found droffcreiec'ted. And becaufe that eut- 1 ry one of the twelue compiled fome part, ( which being put 1 together make the whole)it obtained the name of Symbolttm: as Anguftine teftifietb(if it be his owne)vvhere he reciteth in particular the fcuerali words put in by euery Apoftle. Thefe were gat hert d faith he by 7V/ely damned, as treading vnder foote the Sonne of God, and prophaning his blood. <£^«3- Whom doe thefe Articles of your Faith concerne i Anfw. The firft part of them concernes God; the fecondthe Church of God. guefi.^. In the firft part, concerning God, what doe you learne to beleeue i Anfw. Firft, I learne to beleeue in god the Father : fecondlyy hi God the Sonne : thirdly, in God the Holy C/hoft* Explan. The Articlesofourfaich,beingafumofallthings neceflary to be knovvne and belceued vnto faiuation (as hath beene already faid) comprehend therefore not onely things concerning God , but alio the Church of God, fo that they may be fitly confidered in thefe two parts. And becaufe the knowledge of God,isprincipall, andthegreateftpartofa Chriftian mans taske, the maine things concerning him, are D 3 firft, A&S4.II. 22 That there is a God. Efay 4M3. firft,and more largely fetdown,rand then briefly thofeof the Church. Now, f brfomuch as a Commentary of Catcchilme I is in this Treat ife intended 3 1 would not willingly leaue any I ground of our Religion vntouched,& therfore haue thought 1 it needfuli here to infert fome things more generall, concer- ning God , and then to proceed to the feuerall articles as they lyeinorder. 1. WhetherthercbeaGod. 2. ..What God is J 3. How many Gods there be. 4. That God is both Father, ! Sonne, and holy Ghoft. 5. That Father, Sonne, and Holy Ghoft are but one God, gutfl* 5. Haw knoweft thou that there is a God '•■* " Anfw. Mart] tvayss, but chief ely by mine own* confidence ,ac^ enfing me fir fiecret fins , Which cannot be bat vnto An infinite Wife- dome that knowes themofl fecret thoughts of the heart , finch as is neither Man, Dwell, nor Angell, but (jod alone. Exflan. Such is the Atheifme of thefe times, that this bad need be taught for a ground of Religion, though it be indeed a ground in reafon meereiy natural!. Now this is to be, read not onelyinxhe booke of confeience ; butfecondiy , in the booke of Gods iudgements , Biking notorious wicked men oftentimes, in the very inftant of their finning, and Tingling out guilty perfons by lots, as Achan , and Ionah, and wonder- fully difcouering mnrthers,& other vilanies,that they might not efcape vnpuniflicd. Thirdly, in the booke of Prophefies, in which are things certainly, and particularly foretold, long before tbey come to pa(fe,farre pafsing the reach of any crea- ture. And thefe two,the Propbet£/^j produceth as maine ar- guments againft heathen Gods , for that they arc both wan- ting in them , and are one! y to be found in the great God of all. SheW the things that are to come hereafter y that we may tyew, that ye are gods : doe goodyor doe cuiU „ that v?e may declare it . Fourthly , in the booke of Gods creatures wonderfully made and fet in order ,and euer iince theircreationpreferued, when as the nature of rhe earth is to be heauy , and there is no folid thing to vphold it, for it is founded vpon the waters , being (uftained in the place onel y by the hand of God, the nature of the water isto ouerflow all the earth , and the nature of the vifible That God is one. vifible beauens to be confounded with the waters , from which they were raifed. Fiftly, the content of all Nations among which there is none fo barbarous and brutifh, but ac- knowledged a diuine power gouerning the world, benefici- al! to all mankindcand auenging finne. Nay, the very nature of man doth fo farre abhor direct Atheifme,that rather then haue no God he will make him a God of done or wood. Laftly , in the booke of holy Scriptures being maintained without any flefhly arme, againft the rage of all tyrants,efpc- cially fince the incarnation of our Lord Iefiis, where euery page giucth fome teftimony of the God-head* J2«cfi. 6. How many Gods be there { Anfw. 71*** one onely true Cjod, tin reft are but Idols fit vpby men. Explan. Strangely did men dote of old, that followed a number of Gods , our light is fuch f thankes be to God) that in the darkeft corner of this land men doe know that there is but one God : And this is naoft clcarc by the light of reafon : thus. God is infinite $ but there cannot bee two infancies , for then there ihould be fomewhat beyond the infinite, ancl vncomprized m it , which is a contradiction to it felfe . Therefore there can be but one God. The like reduction vnto impofsibility of plurality may be made out of the at- tributes of omnipotency,independencie, fupremegoodneffe , and the lik*e , which are capable onely of vnity. But heere- in I rather referre to the (bund principles or true Philofo- phy, vrged by fome of the Platonicks and Schoolemen or ra- ther to the tractates of the Fathers, who haue (pent much time heereabout in their writings, andfoundly proued the vanity of all other Gods, JVtteft.j. What is God i Anfw. Hi i* afpirituall effence, ntoftjimple, infinitely prefent , holy, wife, tuft, and might j,the Creator , prefer Her, and onely go- uemour of the whole Vvorld. | Explan. Here I call God EfTence,b€caufe he alone hath being ihimlelfe, and can (ay lam, other tilings are all ofhimfpiritu- D 4 *U, ftPer.}*, Exod.3.14 Iohn*.2D. 24 Pfal.ij*. Efay6.3. Pro. 3.1$. Eaod.34.7- Gen.17.1. Gen.i. PfaUf. A&s 17. fclat.lO.29. Firft Article, 0§$ becaufe he hath no body, nor members of a body, as we haue, moftjtmp/j; that is, aloft pure, without mixture of any corporall thing ; infinitely prefent, that is,fillingall places with J his prefencc,f or he iseuery where ; infinitely holy 3forthe ho- j Heft Angels are not to be compared vnto him ; infinitely wife, I for he knowes all things, paft,prefent,and to come, ancf all le- ' crets of all hearts, hee knowes how toturne all things to the I beft for his o wne glory, and the good of his people ; infinitely Jnft , hee cannot be corrupted, hee will not fuffer finncrs to efcape vnpunifhed , but will plague them to the third and fourth generation ; and infinitely mighty, all power is of him, the mightieft in the world are limited , and goe no further then they are permitted,he alone can doe whatfoeuer he plea- feth himfelfe ; the Creator of the whole world Jot he made ail of nothing, both heauen and earth, and the great waters, with all creatures ; the prefer uer, it is he that preierues and vpholds. all things euer fince they were made,by him the earth is efla- blifhed, that it moueth not,the waters are maintained for na-. uigation,and theHeauens,with theSunne,Moone,and Starres fuftained aboue,for the comfort of this nether world; by him the fruits of the earth are brought forth for the nourishment of man and beaft, and by him wee Fcq^g and line , and one ge- neration is prouided to f iicceed another. LaftIy,/£ Sonne, and holy Ghojf. Explan.lt is not fufficient for the true knowledge of God, to be (eene into the nature of the Godhead, which hath been already in (ome meafure handled, but wee muft alio know God,as he is diftinguiflied into three perlons,of which euery one is very God. Therefore in this confetfion , is diftind mention made of thcra all if wee vnderftand it thus : Ibe- lecHotn God: the Father, rfrc. that is, I beleeue in God who is the Father, and in God, who is lefus Chrift hw onely Sonne, and /;; one Godhead three Perfom, AUi and in Gcd,who is the holy Ghoft.Moreouer the holy Scrip- tures doe giue large teflimony heereof : Hrft, that God is the Father, Sonne, and holy Ghoft. The holy ghoft defcended vfon htm hkjarDone , and a vojee came dotvnefrom heauen, fay- ing, this is my bcloned Sonne ,in Vrhom I am vpelif leafed. Here IS the Father (peaking from heauen , the Sonne baptized vpon earth, and the holy Ghoft defending from heauen to earth : againe , it is commanded to the Driciples. Goe teach all nati- ons, baptizing them in the name of the Father, Sonne, and holy Ghcft; and plaindy. There be three that bearerpttnejfe in hea- uen, the Father, the Word, and the Sfirit. Secondly , that euery one is very God, not onely the title afenbed vnto them, but their very works do declare. Vor w hat is the Creator of the world ; is it not God ? but fuch is the Father. In the begin- ning god created the heauens and the earth, &c Such alfo is the Sonne. By him ypcre all things made, and without him Was made nothing that was made : and fuch is the holy Ghoft. By the Vvordofthe Lord rvere the htauens made, and all the hofi of them, by the breath, or Sfirit of his mouth, .Againe, is the gouernour and preferucr of all things any other then God? But as the Fa- ther is fuch , without whom a little Sparrow falls not to the ground, fo is the Sonne : for, the veordfuftaineih all things, and (o is the holy Ghoft, which is fent firth, andrencweththefaceof the earth. SHffi-9* If in the Godhead there be three perfons, and cuery one be very God, how fay you then, that there is but one Godc Anfw. ^Although there be three ferfons , yet is there but one onely godinfttbftancey one infinite power, and one eternity. Explan. This point is very myfticall , and therefore hath bred many herefies in fome , denying the Sonne to be God, and fome the holy Ghoft, becauf e they would not fubieft hu- 1 mane reafon to diuinemyfteries. But the Scriptures are moft | plaine for it : Firft,bccaufe they teach but one God only. Se- condly, becaufe they teach this very point in fo many words. Thefe three are one. Thirdly, becaufe that euer when they ex- preffe the LordtGod,itis by thefe wovds^houah^lohim^ro" - pcrty. 25 Trmfi. Math.3.1^. Mat.28.19. \ Iohn j 7- Gen. 1. Ioh.i.io. Pfal.336. Mat.io 29. Hcb.1.3. Pfa. 104 jo lob. 5.7. 26 The frfl Article. Efay.40-1? Markups Serm.tssd frdt.tn *re- perlycnglifhed,The Lord Go:Is,thatis,God in more perfons which is but one Lord. Auguftine ilievveth by a companion that this may be in naturall reafon ; The light of the Sun, the light of the moone, and the light enlightening the ayre are three hghts,and yet but one Sunne. But what fhould wee en- ter comparifon betwixt things finite and made, and the infi- nite Creator of atl , betwixt terreftiall generations , and fu- perceleftiall ? W hy fhould we feeke to tye him to the law of nature, who is aboue nature ? It is no argument, man cannot beget a forme, fibi Contemforaneum&hich begins to befofoone as himfelfe , and of whom it can be faid , he makes but one man together with him,therfore neither can the Lord : for fo the Lord fliali be like man , when as in refped of him not men onely , but euen all the world is as a droppe of water. It is farre more abfurd , then that of the Saduces , comparing our prefent fraile eftate , with the fpirituail and eternall to come. jiriftodemus aPhilofopher , faith Augufiine , laboured ma- ny yeares in finding out the nature of a Bee, neither finally could he : and how then (hould we comprehend the Trinity ? See more in the Tra&ate vpon the fixth to the Romans , lib. 1. cap. j , Sell. i>&caf%6. Sett. 1 . SSfft- 10. What doe you lcarnc hcere to be- ■ lccue concerning God the Father , and in which words i Anfw. / learne to beleette, that (jodu my Father, able to do all things, the Creator of the whole world,and the Lord and gouernor of the fame , In theJeVvords. I beleeue in God the father Al- mightie , maker of hcauen and earth. gxflan. In the handling of thefe Articles of our faith par- ticularly, my purpoie is to followe one,and the fame method throughout , viz.. Firft to fhewe the meaning of the words, then the ground of the holy Scriptures , out of which they arc taken, and laftly, how we are to expreffe in our Hues, our faith in euery Article. Fir ft therefore touching the fenfe of this Article. I beleeue, that is,I my felfc doe particularly know, and bclceue whatfo- cuer Three Perjonsfiut em God. euer is here fet d' wn, and acknowledge it my duty lb to doc, and not to reft contented with a generall faith, beleeueing, as the Church beIeeueth,vvithout knowing the things beiceued or with a generall faith btlecuing the(e things generally to be truc,without applying them to my felfe. for there is one kind of faith, which docthonelybelceuethcfe things to be true, fuch as is the faith of the Deuill, who is faid to beleeue, and tremble, and this faith is naturall,and hiftoricall, repro- bates doe attaine vnto it : there is an other, which beleeueth thefe things to be true, but yet in the applicatio is altogether doubtfull, and oneiy hoping "well in regard of Gods mercy which is the vncomfortable faith of the Church of Rome, & this can neuer fpied at the hands of God, if that common fpeech of Chrift be true,e/4V cording to thjfMthbeit vnto thee : and that of lames, If any man want mfdome, Ut kirn ask/ it of Godyandlet him aske in faith "without natter in £.The true fauing faith exceedes all this, and aertaineiy rcfolues the beleeuer, though in regard of fin,there doe oftentimes arife doublings but thefe are only weaknclTcs in belecuers, notofthee£- fenc .', or nature of faith. To proceed, Ibeleene that CjodUmj Father : that is,I doe not only beleeue,that Gcd is the Father of our Lord Icfus Chrift, nor that he is the only Father of all things by creation, but that he is my Father.by adoption and grace,and that 1 am his child, though by nature I be the child of wrath : fo that he is a Father by generation,by creation,& by regeneration,or adoption. My Father able to do al things, that is all things , which it pleafeth him, ail things, that are arguments of innnit power, without cxclufion of the Sonne , or holy Ghoft , for the Sonne alio is able to doe all things , and fo is the holy Ghoft ; and thus I beleeue him to be the creator of thcworld alfo , and the gouernour , for that this is afcribed vnto the Father , as his proper worke , as the pro- per worke of the Sonne, is the .redemption of his people, and [ the proper worke of the holy Ghoft their ianclification, nei- ther of them being excluded from hauingto do in the worke I of creation , redemption , and fandiheation. Accordin *7 to ttat maxim without know- , ingl lam. 1. iff. iloh.3.9. Gene. 17. 1. Reueli.g. Luke 5.7. PfaUo* lob 3940. Proofe. Iohj 17.5. Efay 13.11 Firfi Article. Scf.t. Can. 13, 14,1 hl6t Rom.4.12. Gal. 2.10. Ads 8.37. Rom.8.16. Hcbr.n.i. ing what, as their teaching is in the Church of Rome at this day, though Thomas Aquinas, and others not long fince haue taught it,to bee neceffary to know all the articles or the Chri- ftian faith, and only in other, more myfticall poynts to hold, as the Church hoideth, without prying into them. OUe&. The Apoftles had a true faith,without this inftincl: knowledge , for they knew not how the redemption of man was to bee wrought,they were ignorant of Chrifts fpirituall and heauenly kingdome , euen after the refurredion ; in like manner,&*W,who was faued by faith, knew onely, that the God of Ifrael was molt mighty, and aboue all other Gods. Sol* I anfwer, and fo queftionkfle many more haue beene faued without the diftincl knowledge of thefe things , when either for want of meanes,or through weakeneflfe of conceit, they haue beene vncapable hereof. But note,that euer where true faith is there is ftriuing after the increale of knowledge, j» as in the Di/ciples,who were euer attending to their matters Sermons, and queftioning with him : Mafttr, what meancth this parable ? and,Good matter ,teach vs to pray, &c. \ Secondly, that thefe things are particularly to be beleeued j by cucry of the faithful!, and without vvauering, by rcafonof ! their weaknefle, (though as hath been faid, the infirmitie of 1 our faith attaines not vnto this at all times) is the rather to ! be confirmed, becaufe of the many Canons made hereagainft j in the Conncell of Trent. Examine therefore the faith of any j recorded in the word of God, and you (hall findc it to be fuch; ' Abraham by faith was fully perlwaded : ^Paul by faith be- leeued , that the Sonne of Cjod lotted him, and gauehimfelfifor htm: Philip required of the Eunuch before his baptizing, that he fhould beleeue with all his heart,&c. Againe, faith is the teftimony of Gods Spirit , according to that , The fame Spirit beareth witneffe with our fpkits , that Wee are the children of Cjod y and who dare fay then that it is vncertaine. Laftly, Faith is the euidence of things to come , and the very exi- ftence of things not feene ; now it is apoore euidence , that giuethnone aflurance, but leaueth ftill in fufpence,and doubt- full. Thirdly, that I am more fpecially bound to beleeue, that God is my Father, willappeare, ifweeconiidcr, either his Faith is particular and cert nine. his command3willing vs to call him Father. When ye fray, fry Our Father, &c. Or the large promifes made to thole that rely vpon him,as vpon their Father. If God prouides thus, faith Chrift, for foules and gia{Te,how much more will he for you, O ye of little faith ? meaning , by a ftronger faith they fhould relie vpon him,as vpon their father.-or laftly,the examples of holy men,of Abraham, Dauid, Daniel, &c. iee the Catalogue, Heb.ii. Thirdly, for the duties to be performed by vs,tofhewcur faith in God the Fatber,they are loure. Firft, we muft obey his will : Hereby We we fur e that We know himy that is, beleeue in his name , if We kjepe his commandements ; and Chrift pub- likely difclaimes ail fuch from being his brethren and filters, but onely fuch as doe the will of our 1 ather which is in.hea- ueniand the Lord himfelfe by his Prophet Malachy .demands laying , If I bee a Father, where is my fear e ? if I bee a CMafter, Where is mine honor i As if he fhould haue (aid, ye are baftards and no fonncs, which call me Father, but feare not to offend my will : they doe vainely flatter themfelues , that they are coheires with Iefus Chrift vnto God the Father, but yet doe not his will : they doe but thinke, and not beleeue, that God is their Father, which kcepe not his commandements. And this is the eftateofmoftmen and women inthe world,which mjke their Hues a trade of finning againft God;they doe plainely mocke God and his Church, in confeiTing that they beleeue in Cod the Father. The fecond duty is to be like vnto God, and to bearcin vs fome-refemblance of his Maicfty , as naturall children doe re- ferable their parents. W herefore it is laid fBeyee fill overs of GoJ,as dtare children. Now thisftands in two things. Firft,in holinefle of life -.Tie ye holy, as god ts holy. Secondly ,in lcue,for God is hue, and he that dwelleth in G cd.drvdUth in lcuc\ and this loue exprcfleth it ielfe by beneficence, an aptr.es, or readines to doe good ; Do gooJto themthat hate you (iiixh the Lord)that ye may bee the children of your Father, which is in heanen^or hee makethhis Stinneto rife on the emit, and the goods& c. More par- ticularly by mercy to wards the poore , for the Lord receiues the miserable prodigal], and the poore Publican, and the loue ef I Lukeu.x. M*th.ie. i.Dtttie. Obedience. i Iohni* Math. 12. Mai. 1.3.6, 2. Butte Lf^e lento GaJ. Epbcf.5.1. Lcui.U.44 ilohn 3. 16. Math. 5.45- Iamcf u 3. Dutie. Moderate care for the World. The firfi Article. Matth.*. 3**33- of God dvvelleth not in vs,faith Saint lames, if we fcethe na- ked .and cloth him not, &c. therefore fee how we (hall be re- warded,c#&r . 2 $ If thefe things be 10, then is it not fo eafic a matter to beleeue in God the Father, as the world dreames of,and to come to the priuiledge of his children, but our cor- rupt natures muft bee purged , and all wickedneffe muft bee emptied out. The third dutie is,to moderat our cares for worldly things, either food,or rayment : For , what needes hee care for the world, who hath a (ouing Father, who is al-fiiiiicient, and {hall liue ftill, euer to prouide for him? and how can any true Beleeuer then , diitracl his minde about the things of this life,feeing his Father is all fufficient, mod louing,and al- wayes lining , and not onely fo , but fuch an one as prouides him a kingdome ? Will the Heyres of Kings take care for pinnes and poynts , or not rather haue their minds taken vp with more princely thoughts ? So, doe not yee care for (uch things,(aith Chrift,for thus doe the Gentiles , butfeelteyethe kingdome ofCjod, and the righteeufnejfe thereof. As if he fhould fay , This is vn worthy , and vnbelcemingthedignitieofyour condition, to bee fo bafely minded, and this may ferue alfo for the fourth duty. gwfi. n. In which wordes doe you learne to be- leeue in God the Sonne * Anfw. In thefe. And in lefus Chrsfi his only Sonne our Lord, -which Vom cenceittedby the HolyGhofi, home of the Virgin Ma- ty,fujferedvnderVontius Pilate, Vvas crucified, dead and buried, he defcended into Heli , the third diy he rofe againefrom the dead, dndafcended into Heauen , hefitteth on the right ha»dofGod the Father ^Almighty , from thence hee fhall come to iudge both the quicke and the dead. gutft. 12. What doe you learne heere to beleeue, concerning God the Sonne t Anfw. Toothings. Firfi , hid Humiliation: Secondly \ his Exaltation. Exflan. Before we come to the particular handling of thefe things^t will not bee amifle to lay open fome generall things, necef- Of the Vnion bctmcne Chrifls two Natures > neceffarily to be prcmifed, that we may with the better vn- j derftanding proceed to the confiderationof thefe two eflates ! of the Son ok God, as followeth. 3*tfi.i 3. What is the Son of God, who is alfo cal- led lefts Chrift i Anfw* He is f erf eft God by nature, and of the fame fubfl once with the Father ; andperfeEi man , made jo of his or? ne goodwill, that he might become our Redeemer , and thtus is hee fubictt to the Father, Explan. As the Father,fotheSon, hath bin already proued to be very God, in the general queftions concerning the God- head : now that he is alfo very manlike vnto vs,but without finne, is eafie to be ihewed. St. John tels vs,that the JVordwat madeflejh : And the Author to the Hebrewes, that The Son of God tooke part "frith the children, forfbmuch, as they Vtcre parta- kers offlefi & blood : Befides infinite places, wherein he is cal- led man, and (aid to be made man, and faid to haue become man,& that he was without fin, is taught in the Epiftle to the Hebrewes, Such an high Priefi it became vs to hauctyho is holy, h armies, and vnde fled: And againe, lefus (fhrifloffredhimfelfe without fault, which is alleadged,to prooue that he did much excellali high Priefts,after the order of 'Aaron ; for they had nced,being (Infill men,firft to offer for their own fins,& the* for the fins of the people. Moreouer that he was made man ofhisowne good will, the Apoftle fliewesto the Philippi- ans; He made himfelfe of no reputation, and tooke vpon him the forme of a feruant : And whatfoeuer elfe he did vndergoe for our Redemption, was all voluntary. And in regard of this e- ftate is it, that he faith, The Father is greater then /, and was before fpoken of, as his feruant ; "Behold my feruant. £tijjl. 14. How can this bee, that God fliould be made man? Anfw. Not by turning the Cjodhead into the nature of man, but by taking mans nature vnto the Cjodhead, that fo oneperfon might bee both god and man. Explan. This is fuch a myfterie, that naturall men cannot conceiue of it: wherefore fbme fuppofing it to be impoflible, E that 33 Ioh.r, 14. Hcbr.i. 14, Hcfer.7.16. 5M4- Phil.1.7/ Efay 4».i. 34 The frfi Article. Hercfies touching Chrtfisz. ? natures. Phil.a.7. Hcbr.2.14. lohnj.ij. Hcb.6.6. that mans nature mould be ynited vnto the Diuine , (which \ is infinite) but rather , that it muftneedes , vpon the vnicn , ' bee confounded heerewith , haue held one onely nature to I bee in Chrift ; as when a drop of Wine is call: into the Sea , ! wee will not fay , but that it is all water ftill ; and chefe were the Monothelites. Others fiippofing that two Natures could not concurre in one perfon , haue held , that there bee twoperfons in Chrift : and thefe were the Neftorians. But that both thefe bee errours, that which is written of Chrift ; doth plainely fhevv. Fir ft, that the nature of man was taken j to the God- head, and net abolifhed by the vnion. For , j hovvibener hee is faid to haue become fkfli , to haue been I made man : which may feeme to imply a conuerfion ,or confufion of fubftances : yet hee is elfe -where faydc, to haue taken vpon him the forme of man , to haue been made partaker of flefh and blood, &c. Wh'ch latter phrafes may j feme to expre ffe the former , viz.. T bus Hee ttw made mdn9 j that is, toohe to his diuine nature , the nature and fit me of \ many 10 of the like . Againe , if the nature of man were ! abolifhed after the Vnion j hee was mif- termed a man , or I the Sonne of man , and he could not pofsibly haue been fub- |iecitofurferings.And on the other fide it is *bfurd to hold twoperfons in Chrift : for,fo he muft not be one Mediatour, and one U[u*i but two; the Idioms, and properties of the di- uine Nature, where faifely in the Scriptures afcribed to hu- mane, and thole of the humane to the diuine, as in thefe lay- ings; Who hath afcendedvp into Heaven ataxy time, bat the I Sonne of man, which urn heanen .? The Sonne of man was not j then in Fleauen, but God vnto whom man being vnited, might be faid, by the communicating of properties, to be in heauen : They cm ci fie againe to themfelucs the Sonne of God. The Sonne of God cannot be crucified, nor his blood fhed, it is a prcpertie of the man-hood, and by reafon of the Vnion , afcribed vnto God. To conclude, this crrour breakes the Vnion of twonatures in Chrift, and makes his furiring with- out merit, or efficacie. Q*tf.iS The neceficitie ofchrijls Incarnation. Slutft. 15. What need was there, that the Sonne of God fhould thus abafc himfelfe to become man { Anfw\ Great need on our behalfe , who could not beranfimed I from curfinnes bj sAngels, or earthlj Treafures, but onelj by his precious blood. Explan. It is the Blood of Iefus Chrift , faith Saint hhn , that cleanfeth from all finne; and Saint Peter excluding all other things of greateft worth, fets downe this alone: Te were not redeem* d With corruptible things, as Golde andSil- uer , but With the precious "Blood of lefm Chrift , as of a Lambe vndefiled. guefi. 16. Doth finne deferue fo ill , that wee could not by any other fatisfa&ory meanes bee deliuered herefrom, but by the death of the Sonne of God + Anfw. Tesy it deferues the infinite eurfe of the Law, that is , all iudgement in this world , and euerlafting damnation in the World to come. Sxplan. The Sonne of God did not needlefly fubmk him- felfi to the curfe of the Law,for without this we had all peri- ftied : The wages of finne ii death. And the Lord pronounceth all them accurfed which continue not in all things that are writ- ten in thebookeofthe LaW,to doe them. Now God will be iuft of his word,aot one tittle fhall fall to the ground. And therefore that Lawfuppofed to (land in force without remifsion,therc muft bee reall and equinalent fatisfadion made , either by the perfon offending , or by f ome other in his ftead : which fupply and furetifhip cannot bee conueniently performed othcrvvife then by the fame nature which offended : nor can temporary fatisfaclion bee fufficient fortheaccquittingof an etcrnall punifhment, vnlefle performed by a facrifice of infinite worth and power. Wherefore Chrift being God mufttake the nature of man, that he mightrepaire and re- ftore man. Ccrtainely »o creature was able to performe this: for creatures are finite, and cannot bcare an infinite burthen , fuch as is the curfe of God due vnto flnnejit muft then be the Prince of Heauen alone, the Sonne of God, who could not E 2 vnder- 35 x Ioh.1.7. iPet.i.U, Rom.d. Dcut.17. 3* Gcnef 2. The fit ft Article, vndergoe this as meerely God ; for God cannot iufrer , nor atchieue this as meere man ; for man cannot conquer. There- fore he muft needs become man , remaining God and fo he reconciled God and man. S&eft. 1 7. If hec muft needs be made fit do beare thecurfe 3 why did he&.not to this end take vnto him fome other nature more excellent * Anfw. Man having finned, it was mofl agreeable to the iuftice of God, to receive the payment of the debt offinne in the fame na- ture* which committedit. Explan. It is true , the euill Angels alfo finned , but they are without redemption kept in chaines of darknefle,as wit- neffcth Saint lnde : Of other creatures man only needed a re- deemer, man onely hath (inned,and man only muft by the iu- ftice ofcCjod dye the death , according to that : The fame day that thonfhalt eate thereof^ thoufbalt dietht death : ana for that thou haft done this ycur Jed art thopt.vi^. thou O man: the r Fore the furrering of any other nature could not bee fo pertinent , nor kindly fatisfaclory. ObielL If Gods law, and abfolute iuftice be vrged , this due fatisfacTion muft be made,not onely in the nature offending ; but alfo by the perfon offending : for, the direct Law is, An't- ma qu& peccat morietur. The foule it f elfe which finnethjthat muft dye for its owne finne. Solut I anfwer. The Law of God , and fo his Iuftice , may bee fayd to ftand two vvayes, in rigor e, and in vigors. If wee confider it in the vtmoft rigor , and ftricTncfle of the letter , furely it doth not admit of- any pledge or furetie : but requi- reth that euery lingular man offending, muft beare his owne perfonall burthen* Can you fay that the Kings Law is f a- tiffied , if a condemned Tray tor , being to be executed , fhall hire his friend to vndergoc that lot for him,like a 'Damon for zTithtM : But if wee confiderGods Law , as remaining in vigor and vncancelled in regard of a full weight of debt, or penaltie to be payed without remifskm of any the leaft graine of it , then is it capable of a furetie or pledge. As for ■ example, If a man owe me a fumme of money, I am no ieffe farif- Adams ftnne. 37 fatisfied if another pay me it for him, then if himfeife {hould bring it with hisowne hands. This is the admirable temper of Gods nurcy in admitting a deputy or pledge in a capitall debt ; and of his iuftice, in receiuing the vtmoft mites of the debt. Thus, that he might (pare vs, he (pared not his onely Sonne. O ye Angels admire and adore this vvifedome. Qtteft. i S. How came ic to be thus with vs men ? were we created finners ? Anfw. No : Cjodat thefrfi m*de man righteous, but bjj cel- ling to the Deuils temptation he made himfeife afinner. ExpUn. This hath bin already further explained. that is, that al might outwardly reue- rence the name Iefus, be reuerently aifecTed inwardly ,at the very found thereof,and fubmit themfelues to obey his will , at the very h'rft comming of the fame to their eares , for that it is of him, who is our Lord Iefus :as may heft be vndeiftood by comparing this place with that of the Prophet , vnto which the Apcftie aiudeth ; Asliiue (faith the Lord) euery tongue flail f\\?sare by me^ and euery knte jbaRbow vnto mce. For fw earing by Gods name, is viuaiiy put for wor (hipping, and fcruing him. We art therefore to ferue the Lord Iefus,and in all things fo to bchaue our feluesan our foules and bodies, as thofe that remember they hauefuch a Lord. Matters muft I entreat I 47 Rem.S. Ephcf.6.11 ». Kings 6, 4. Dutte. To reue- rence Cbrifi our Lord. 1 Cor. 6,10 PhiUjtf. Efaj\4j.irf. 48 _ Ephef.6.9. Math. 24. Math, a 5. The third Article. Gcnef.4?. Eufcb. Iofcph, Luke 3. 1. entreat their feruants gently , forthattheyalfohaueaLord and matter, Iefiu Chrift, vnto whom they muft giue account: all higher powers and great perfons muft fo vfe their autho- rise ouer others, as that they may not be found by this their great Lord,fmiting their fellowes at hiscomming; all men of all forts muft take heed that they haue fo vfed their talents^s that they bee not found to haue gained nothing at his com- ming. If thou bee fuch an emptie and barren Profeffor of Chriftes name and feruice , though thou vveare his badge, I though thou with thy mouth call him Lord $ yet he will bee a terrible Lord to thee at his comming , he will cut thee off, and giue thee thy portion with Hypocrites , hee will bid , Take this bad feruant, binde him hand and foote^nd caft him into vtter darkeneffe, SSfft' 25 • Which is the fecond degree,and in wflirh words * m AnPvV. Hefuffered the death of the crojfefor my fins ; fet forth in thefewords : Hefuffered vnder Pontius Pilate , wot crucified , de*d and buried. Explan. Hauing explained the nrft degree of the humi- liation of the Son of God , we come now to the fecond. He Offered vnder Pontius dilate: That is, a Heathen Iudge fet ouer theProuinceofthelewes , by the Romane Empe- rour : for hitherto they had Gouernours of their owne , ac- cording to the Prophefie of olde Father Iaakob ,' faying , The Scepter Jhall not depart from lucLih , nor a Larv-giuer from beftoeene his feet , vntill Shiloh comes. For Herod the fonne of Antipater , was the firft ftranger that was Gouernour ouer them , and the two and thirtieth yeare of his raigne was the Sonne of God borne , and in the two an fortieth of Auguftus Ce/5ir the Emperour, OlympUd, 194. And af- ter this Herod y was Tontius Pilate fet ouer Iudea , vnder the Empire otTibertUs Cafar. Before thefe , were men ofthe Hebrew Nation, Rulers there, i)v±. Ariflobulus, Hir- canus , and Antigontis , fiue and thirtie ycares , and fo afcen- ding vpward to the times of luda* Maccabeus , &c. Vnder the government then of this Pontius PiLite , :Chrift began to -execute his Oihcc/or which he was fent,w*. To preach the Gofpel Proofts ofCbriftsfufferings. \ 49 Gofpell both by himfelfe, and his Difciples ; and continuing thus to doe, and to worke many miracles, was fpitefiilly en- treated of the wicked Iewes, fpr the fpace of three yeresanJ vpward,then villanoufly betraied by one of his difciples, ap- prehended,abufed,& crucified, being full thirty three yeerts of age, Ht' Wat dead : t hat is , he was not onely fattened to the CrctTe, to the fhedduag of fome of his blood, where the nayles entred into his hands and feet , but there gaue vp the ghoft , was after pierced to the very heart with a fpeare , Co that water and blood came out^ and being found certainely dead,hee had not his leggs broken,as theirs were which had bin crucified with him, Andbnried: That is,for the more cer- tainty,that his fpirit was departed out of him, hee was taken down from the crofle,and laid into thegraue. And this brief- ly (hall fuffice for the meaning. Now follow the teitimonies and groundsof holy Scrip- ture,out of which this is taken. Firft, that he fuflercd vnder TontiM Pilate. 2. That he was crucified,and dead. 3 That he was buried. 4. That he did vnJergoe all this for our finnes. For the firft : [t would bee ouer tedious to rchearfe all , that the Lord differed , according as it is recorded at large by the Euangelifts. We may therefore refer all briefly to thefe two heads : Firft, to that hee differed before his manifefting him- felfe to the world,whiift he was vnder age, and then to what he flifrered after, whilft he was vnder age,grcat was the per- fection, which was raifed vp againft him. Herod the King vnderftanding , that one was borne , who mould be King of the Iewes, fearing to be depofed, called a Councell, and lear- ning certainly, that Bethelem was the place of his birth, firft fends cunningly by the wife men which came out of tjie Eaft to worfhip this new borne King, to bee better aflurefl of the houfe where he lay,pretending to come himfelfe alfo & wor- fhip him. The Wifemen hauing found ourthe Babe,forbeare tocertifie the King hereof, and depart home another way, as they wxreadmonifhed from aboue; whereat he being more incenfed, gaue charge forthwith, to flay all the male children in Bethelem, that were twoyeeres olde and vnder, without fparing anyjinfomuch, that as by fome is recorded, his owne F child iT*ro*fi. Matth.z. 5° The third Article. Luke 9, 59. TheMdn- ger wherin Chrtfi w*i laid. Luke 1. 9*fl. \nfii*. Mart. Or'fgsontra Celjkm. Luk.3.25. Numb 4.3. Iohn 8. J7. child being nourfed therc,dyed alfo : whereupon c ne faid^ had rather haue been Herods hog, then Herod s childe. But the Lord prouided wonderfully for the (afety of his S nne at this time, by admeni&ing his Parents (ecretly to haftenaway before this Woody maffacre, and bedding of innocent blood- Thus the Lord of life w as faine to flee for the fafegard of his life^vhen.he was yet in his fwadling clouts. Moreouer,he fuftered by want and pouerty* wherefore he faith^T^* Foxes haue holes, and the Tirds haue nefts, but the Son of Man hath not thereon to reft his head. Lor this is not one- ly true of him afterwards , but from his birth vpward. His parents were fo poore, that when his morher (hoiild be deli- uered of him , flie had none other place to bee in , but euen without the towne, in a caue of a rocke , called the Manner, where poore people re fled that could get no roome in the towne3as one well obferueth vpon that place of Lukz, where this Hiftory is let down,viz.^a/7/i^ Magnte. For or her wife the Shepbeards could not haue found him out in the night, , burmuft hauefearched in the ftables ot Qmdry Innes : More-' ouer the article iii prefixed in the Greeke, femes to infind-j ate, that fomecertaine Manger knowne by that name was rneant.Hcreuntoconfenteth alio lupin Marter. Indidogo cum Tryphone&ftet other words he faitb,that they refted in a cer- taine caue neere the Towne ; and Cbige* faith , it was a thing commonly celebrated among the Chriftians :, namely the cane where Chrift was borne. So alfo EpiphamustThcodoret, and all antiquity. After that hee grew to bee thirty yeeres of age,he beg An to manifeft himfelt vnto the world, following herein the rule fet downe by the Lord concerning the Leuits. From thirty yeres old & vpward}eucn tcfijty yeres old. T he u and that place of Numbers, may fecmero giue fome light and credit hereunto. Now TcrtuUian and LalUntins contrariwife teach. CbriJtsfHfftwgs. teach, that lie was but thirty. In this great variety, becaufe the word of God faith nothing ,buttW of hb.%. 5 7. It is hard to define infallibly his ccrtaine age. But to me the former opi- nion feemeth mod probable.The Lord at 30. yeeresof age,as hath bin faid,beginnmg to manifeft bimfeife vnto the World, was ftill more and more hardly vfed of the world. Firft,of the DeuilUhen of men. He being led into the wiideriKiTe by the , Spirit, did vndergoe the want of all things forty dayes , and forty nights,and then was moft ftrongly aiTauIted by the De- uil*when he was luppofed to be weakcft,byreafonof his con- tinual! fafting. Of jnen he was hardly vfed. Hrftbyvileand flanderous fpeeches , they calling him a glutton, and a drun- kard, a frieud of Publicans and finners ; faying, that hee was mad,that he had a deuill,and that through Bekfbub the prince ofdeuils, hedidcaftoutdcuils, and that he was a Decciuer, or Impotler^ if any thing more vile could be deuifed againft him, or his followers. Secondly, by their pra&ifes againft him, without any open violence: if any man followed him,he was excommunicated out of the Synagogue , hee was pro- nounced accuried : therefore he himfelfe was much more ex- communicated and accurfed ; they called a Councell againft him,as againft a dangerous arch-Heretike. Thirdly,by their . praclifes againft him ioyncd with violence , but without ef- fe ft. Once they fent officers to apprehend him,who being o- uercome with the grace of his fpceches , returned without doing their office: another time they tooke vp ftones to haue ftoned him: and a third time they kd him to the fide of a» hit, thinking to throw him down head-Iong,but be wenttho- row the midft of them,& cfcaped. Yea,fuch,and fo vhceflant was their rage againft him, that whereas many Rulers did efteemeof him,yetthey durft notprofefle ity for feare of the Phajrifees. Laft'y, drawing neere to hislaftpaflion, hee had the apprehenfion of the wrath of God wrcftling with him, which made his fweat like drops of blood, the like to which was neuer heard of, being exceeding heauy and.forrowfull, Co as that he could take no reft in the night, but prayed a- gajne, and again: ; an i the third time ; Father9ifithfojpblc> l?i this cuffAJfefrommi, And thcfealmoft were his fufferings Fa in 51 Mitt. 4. Cktifsfuf* f*rt*gs hy the Dem(l> by men. Mat. 1 1. 19. Iohn 9. Iohn if. Iohn 7» vcr.xd.xx. Luke 4. Ioh. 12,41. Luk ti.jtf, 40, &c. 5* Efay 53-3- 2. Proofe. ■Cbriftcru* cified. Lake 13. Aft.2.13. Gal.3 13- Ioh.i?3J< T^e f£/>df Article. IohnrJ. Chrifihis apprehcn- fiotf. Vcrfe*. lohn Tg. 13, &c. Iohni9i7. Luk.iJ, Efay 53-9- in generall, which made him a man of forrow, according to that of the Prophet ; He is a man fdlofforrowes^ and hath expe- rience of infirmities Secondly ,that he was crucified, and dead,is alfo plainly fet downe by the Euangthfts; with the circumftances aggraua- ting this his accurfed death; He "to as hanged(fa\\\\ S. Luke) be- twixt two theeties, and from the fixt houre to the ninth, there Vvas a darkenejfe oner theland,then he cryedVoith a loud vejce,Vathcr, into thy hands I commend my Spirit, and gaue vp the ghnft. And S. 'Peter vpbraids the Ievves herewith telling them, that they had crucified,and flaine him. And S. Paul faith, Hee "bat made a curfefor vt, for it is Written , Curfedis euery one that htittgeth oh a tree. Moreouer,that hee was dead, the Souldiers that came to breake his legs did teftifie, for feeing this, they let him a- lone. As for the circumftances of his death , they make the matter farre more haynous on the Iewes part,and more grie- uous on Chrifts part. Firft, they apprehend him like a Var- let, that had done fome outrage , commingvpon him with fwords and ftaues in the night time ; Judo*, one oi'his Difci- ples,being thek Guide, who was hired vnto this with thirty pieces of (iluer ; and moft obftinatly proceeded they in their enterprize , though hee gaue them fomctafte of his Diuine power : for he did but fay Jam he, and with the breath of his mouth, they fell to the ground backward ; hee did but touch the eare of one, which was cutoff, and healed it. Secondly, they carry him firft to one High Privft,. and then to another, then to Pilate, then to Herod , and bacKe againeto Pilate, a- J mongft whom he is mocked, laughed at, fcornefully entrea- red,and buffeted, queftioned wit hall, fpitted vpon,and crow- ned with themes. Thirdly, they compell him to carry his heauy cro(Te,tili he fainted voider the burthen, being without all pittieand companion towards him. Fourthly, though they could charge him with no fault at all , worthy of any punish- ment; infomuch,as that Pilate the heathen Tudge would haue acquited him, yet they cried out, fi-ucifie him}crucifie him,znd had rather, that TSarrabbas, a Traytour and Murtherer fhould bee fparcdjthcn he. Fiftly, they hung him vpbetweenc two theeues ; the moft harmekffe and innocent man in the world, is Chrifl his fujferings. \ n is numbred amongft the wicked , and euill doers. Sixtly, not content to pierce his hands and feete , in tfioft bloody j manner , with nailes, by faftning him to theCroflb, like moft hard-hearted wretches, they giue him vineger min- gled with gall to drinke in his great heat and thirft, they doe Luk.13.3y. whatfoeuer they can, to encreafe his forrowes, by nodding . the head at him , by vpbrayding him with the fauing ot o- thers,and telling him3that he could not faue himfelfe: Other- I wife, fay they, let him come downe from the Crcffe, and we j will beleeue in him. W hen in his greateft pangs, hee cryed out, £ty>£tj ,l*mmafabaclani}they merciieily fcofeat him,and fay, hee calls to £/*.&, when they knew well enough,- that he called vpon his God. laftly, not being aitonifhed at the ad- mirable Ecclipfe of the Sun,contrary to the courfe of nature, (it being about the full oh the Moone , an obfeuring not of fome degrees, but of all the light ot the Sunne, and for three houres together)nor moued at the vaile of the Temple being renr, the opening of the graues , and the comming forth of dead bodies,all wonders of the world, they rage againft him, when hee is now dead , a Sculdier runnes him into the very heart with a fpeare, fo that the very water which is placed there, for the cooling of the heart,came forth together with the blood. Thirdly, that hee wasalfo buried, the Text doth plaine- ly fet downe; lofeph of zArimathe* , an honourable man, Vosnt and begged his body of Pilate, and buried it in a new Sepulcher, in a garden, neere the place of his fnffering. And this was, accor- ding to the prophefieof Efay.He made his graue frith the rich, in his death. W hich is alfo particularly in our Creede expref- fed, both for the confirmation of his death , and for the my- (terie of our not onely death, bsit buriall vnto (innc, prefigu- red hereby. Fourthly, that all this was vmlergone for our finnes onely, is plentifully teftiried: 1 by himfelfe faying, lamthe geodfhep- heard, the good fhepheard gitteth his life for his fheepe, then by his enemy fiiphas the high Prieir,faying;That it was expedient, that one lhould die for the people, & not the whole nation to peri(h,which he fpake,not of himfelfe, but being high Pri.-ft F 3 for Ioh.1p.34. l-Proofi. i?.3«- Efa.539. +Preofi. loh.io. 11. Ioh.11, ?c« 54 Rom. 4. Ipet i. iS. Eph.J. 'Hc'o.8.12. lloh.3.1** T#* //W Article. for the yeere Prophetically: Trjmlly jby his ynerring f truants the Apoitie iVtf/daying; H> IV*^ delivered to death favour finxes, I .indrojeagainefrr our iuftifcatiofs: St.Pf/^fay ing; JVe are rede e- meti^ot with corruptible things ,1m t with the precious blood of lefus Chrtfti to omit what is faid to the fame purpofe,in the Epiftle to the Epbefians,£fr *4»* himfelfifrr hi* Church jefanftifie it .- and in the Epiftlc to the Hebrevvcs,T/;e perceived hi* lone, that hee laid downehis life fir w:with infinite-like places. Nay5it is the plain prophefre o'iEfay, He Wasfmittenjor ourfns, stndbrokenfor our iniquities \ the chaftifmemsj 'our pewe is vpon him, andWith his ftripes we are healed. And to the fetting forth of this, tend all the types & figures of hmijthat were before his comrning. All the Sacrifices & flaying of fheepe,aud oxci^caiueSjlambs^nd fa- thered fowlcs,madeby the lewes, irti&iypts aad rnr.dovves of this grand faciince3foi the expiation \ >f u , :ren had (imicd; K},cy were appointed to ferjrfg tklc iacrifice^that Exo.19-3^- j they might be forgmenAandmorc fteciaiiy^a iambc was d ] flaine in the morning , and a Jam be m the euening, eucry day continual! y->>yhich .in w^h was the Lamb of G:-d J efts Chili. \ xty\ taLs away the lins oftbc world, Againe, hi that was not i jcircumciied, muft die, as none of Gods peopJc^nd the blood ! of the Lamb in thepaffuouer, ftriken vpon the vpper pcfi of i the doore,dcliuerul from the dcftroytr.Lafd y.thc brazen £1 ! pent healed them ,tliat looked thcrcupon.bcing:et vp nioft in Ioli 3.14- ! the vviidqriies: fp doth. I(6tf C'wif hea'eall mcb,js by t he ey e >okc vpon him?bdng lifted yq&vjkid the crcffe3as he I Irimfelfe applies itjaying, 4s Mofes lifted zp &he Serpent w the Vv Udcrnes-j [0 mufl th.e Son of Man be If ted vp,\\hkb he fvsk? Ig- . gr, What death hefhouid die,. And thefc his horrible futier- ; ings mutt necdes be for our fins,for he himfcife was without 1 Pet.*. ;i- ; rm : ?•&#$ && V** guttefonndht his mouth ^either did he a;;yftr,. 1 . 19. ; He "toot the vndefded Ltimbe of (jod.andn hhotit fpot : He WM led Efa< 5 5- \ja a frcept to thefiavghtcr, without any defcrt of h is owne, fo Luc.»3 .4- tha* he was abl % to crnil •-jngc his enemies. Which ofyr,y can *c- cufe v>: offu\ dmfelfc conftffctb,thai- he famd in him r.o iV $#W wife ; that he was a I&R man. Touch- loh.f- The Duties. Touching the duties,w hereby wc are to fet forth our faith herein. The fiiftis godly forrow,in bewayling our iinnes,the onely cauie onhefe great (Mferirags of our deere Sauiour.The \ women that followed him to his death , wept for him moft pittifuliy,but heinftmcts them belter ykying^Daughters ofle- ru(aUm>\»eeps not fir mefa:t weepe fir your Jc lues >and fir your chil- • drcm So are we to weepc for our felues,thecaufe of this hea- j uinuTe being our r.aughtindVe. They JbaU fit him ytohom they ' have pierced (faith the Prophet) and [kali weepe euery family a* farty&c.io there is no true Ifraelite fo ftoically void of all mo- tion,but he wil weepe to fee,how by his fins he hath ftricken :hrougb,as it were,with forrow,his moft louing friend, rha- fter3and maker. If a man hath fooliflily run into any fuch yn- lawfiill anions, as that he muft nzedes die therefore, or fomc j fpeciali friend, vuto whom his heart is molt intirely knit : he j is more then hint-like hard, if it pricks not his very foule,and ; much more if a woman hath done thus, and her oeft beloued ;. husband muft i'uftcr. But fuch is the Lord lefus vnto vs,aml fo ill decerning are the acTions,which wc haue3and doe daily run ; into, either we our felucs inuft die therefore, and ftillmoft j hideoufly liue,cuer dying,or our beff friend in the world(vn- ! to whom we are a fpoufe,and he the husband) muft lay down his life for vtf,yea,he hath doneit,and we cannot but daifybe- ; hold it in the Gofpefl. O then let vs weepe with Rachel, and j not be comforted, let our hearts breake with forrow for our fo heynous iniquities,and let itcontinually afflict vs inwardly, as wc are continually fubied to finning : and the rather for that fo doing we fhall be comforted according to thft.THeffed are thofe that moxrnc, fir they fhall be comfirtcd : and godly forrow breedeth repentance vnto faluat ion ncuer to be repented of. The lecond duty is the mortification of our fleftily members & finfull concupifcences,& that for three fpeciali caufes:Firft becauie that by lining ftill in fmne,we come to be acceffary to : this odious murdering, & killing of the lord of all : For they that Hue obftinatly in finne/fc crptcifie againe the Son ofCfsdyanJ ! inakz* mockj>fhi?n> Co far are they from beleeuing in him era- J ctfied Their daily praCtife is to drawC/W/? vnto thecroflTejto | driuenailesinto his hands, anef feetc, to fcofre at him, and to j 55 r, Duty. Godly lor- row for fin. Luc.23.28. Zach.iz. 7, Epnc.j, a Cor.7.10. i.Duty. Mortifica- tion Of fill. r4 runne 5<5 Rom 6a* The fourth Article. l.Duty. Patienccift faffcring. Mat.iJ.aj r. J. 12. runne him in with a ipeare to the very heart, howioeuer in word they defie and fpet at fuch pra&ile. Secondly, becaufe all fuch, as vnto whom Chrifts death is eff.ctuall to doe away their finnes, are conformable vnto him in his death, and buriall. All that are baptized into Chrift ,haue put on Chrift & are by baptifme buried with him imn his &c. If the head be dead, and buried, the members cannot bealiue fti!l,no more can any true member of Chrift, be aliue vnto (in, fuch as is euery true beleetier : he dcth but prate then,and not beleeue that Chrift was crucified, dead, buried, whofoeuer iiueth ftill willingly in any finne. Thirdly,becaufenoman fol- lowing the trade of finne,can be Chrifts difciple. For luch an one muft deny himfelfc, that is,to be as he is naturally and ac- cording to the carriage of hisowne difpofition,and ib follow Chrift. He muft forfake all and goe after him, if occation re- quire,father & mother,brethren and lifters, houfe& ground, and life it felfe,that is,all profits,alI pleafures, and whatfoeuer moft precious things might be an hindcrance vnto him. As he that would be into any mans feruice entertained, muft vtteiiy forfake his old feruice vnto his Mafters enemy,cthcrwife he cannot belong vnto him : No more canft thou belong vnto Chrift, if thou be ftill exercifed in the works of finne, his vt- ter encmie. Befides bekeuing the fuffc rings of Chrift pro- cures wonderfull loue of Chrift, and where chis loue is, there is a continuall endeauour in all things to pleafe him. If thefe things be fo, if the Sonne of man fhould come now to Judge- ment, fhould he finde faith vpon the earth £ I fcare hee (hou]d finde but a very little>and but in very few. The third duty is patience & ioy in f uffering any thing for Chrifts fake & the Gofpels,as thole which are glad of any oc- cafion to ftiew their loue for fo great loue of his. And we are chiefly to reioyce herein for two caufes.Firft,becaufe that by fuffering wee are made like vnto him , according to this his fpeech, whereby he encourageth hisdifciples: It is)X>e8firthe Difciple if he be a> hi* Mafter, & theferuant as his Lord, and we ftiartl be rewarded like vnto him afterward, for he faith, Re- ioyce andbeqlad, fir great is your reward in heauev. We are to be like minded vnto friah, who being bidden (when hcecame weary | The Duties. 57 weary from the warres, to goe to h is owne houie, to cheare vp himfelfe, and to delight in the company of his wife) an- fwered,nay ,my Lord Ioab,&c.\) es in tents in the fields,& fhal I doe thus, furely I will not,and fo was content with his,per- haps3hard lodging amongft the Kings feruants : fo do all true C.hriftians fay, what; did my Lord lefus fufrer pouerty, hun- ger, thirft,violence and wrong, was he harbourlcfle, abufed, and banged on the Croflc , and fhalllneuer thinkemyfelfe well, but when I am rich, honoured, and abounding with all good things oFthis life ? God forbid,! will be glad rather, if I be counted worthy to fufrer with him cro{les,perfecutions, troubles, or death it felfe. Secondly, becaufe that in fuftering for his truth, he doth grace vs, for fo much as he takes vs for his Martyrs , and wkneflfes ; as if the King fhould choofe certaine men out of his dominions to be his Champions, to maintainehis honour, furniihingtheminfuchfort, as that they could not be ouercome, though they mufl flriue, and take great paines in playing their parts , yet they would doe itcheerefuily, and ioy much herein, for that they would take it as an honour done vnto them by the King, more then vnto others : foreuen thus doth the Lord Ieius honour thofe, whom he calls forth to fufrer for his truth;they be his Cham- pions, chofen to maintaine his honour, and he prouides affu- redly fo for them, as that they fhall ouercome, according to that glorying of Paul, In all things We are more then conquerours through him that lotted vs. And this was it,that made the Apo- ftles glad for being beaten. They reioyced, that they Were coun- ted Worthy to fuffer any thing for hisf.iki. The fourth duty is, to remaine vnterrified with the pangs, and approaching of death vnto vs , becaufe our Lord Chrift hath died, and in dying hath ouercome death, hee hath taken away the Ring of death, which before made it terrible : for the fling of death is linne , and the drength of finne, is the law,bu: for the one he hath fatisfied by his death,the ftrength of the other he hath ma £to ceafe by the liberty, which hee hath brought vs3 inft muchasv\earenotvnderthelaw> but vnder grace. So that now we may challenge this our greateft and moft terrible enemy with the Apoftle. Death Where if thy _ fling> 2.5am. ii. Rom. $.37. Aa.5.41. 1 Cor. if. Rom. 6. -li Hcb.4. x$« The third Article. Ruf. in Ex- Of Chrift< deferent intc hell, dine J opinions. fting,hell where is thy viUory ? Death of it felfe indeede is moft fearefull, as being the wages of iiniie, and the pafoge to eter- nall pangs; but Chrift by dying; hath altered the nature of death ; of a curfe, he hath made it a blefling, of the paffage to hell, hee hath made it the entry of heauen to all the faithful!. Againe, though our gnere in our fickneflfes bee great, his pangs were greater, and to he hath had experience of our mi- feries , and (b cannot bat hauc companion, and prouidethat wee ftiall not be tempted aboue our power, and in good time deliuer vs out of all our troubles. £>uefl.i6. Which is the third degree of his humili- ation, and in which words * Anfw. Thirdly Joe defcended into Hett, that I might be delis- ted from Hell> and ever lofting de.ithjn thefe^ords, he defcended into Hell. Explan. This claufe was wont of olde to be inferted into moft of the confcilions of faith: as il*fm faith %Sc ier.d* eft, quod in ecclefta Romano, Symbolo non hahetnr additnm. We muft know, that it is not added in the Creed of the Qhpirch of R ome:and neither faith heyis this fpeech had in the Churches of the Eaftyst the mea- ning hereof feemes to be the fame frith this: He wot buried \t is not in the Creed councell of Nif*£ianc in the Creed of Athanafifu, nor in the Sirmianmor in the SardiaUjiior in the fir ft: Toletan, nor in the Ephtflue, nor .in the iirft nor fixe Conftantinopo- htan, nor in the Calcedon councils, nor in many other ancient confeflions, and tra ftates written by the learned Fathers, for the fpace 0^400. yearesand vpward. See Pi*kc dcmonftr.pn- blematis. page 1 2p.£r£. Notwithstanding it is now, and may- well be an article of our faith, or at the leal} this third degree of Chrift his humiliation, let downe vnder it. Abou: the meaning of thefc words great difputations arc hek!,& whole bookes written,to leaueall which, onely fignifie briefly, that thefe words are interpreted fiue manner of wayes. Some holding them mcerely literal ly. He defcended into hell, that iSjWcnt into the place of the damned, or fome lower pla- ces thereabout. They which vnderftand it literally of the place cf the darnaed, fay, that hec went thither to triumph ouer Cbrift his fujfertngs in Souk. 59 ouer all the damned Ghods, anddcuils, bis enemies. They, which vnderiland it of fomfc place thereabout, lay, that hee went thither to free the Patriarkes , that were detained for their original! finne in Limbo. The grounds common to both, are both that to the EphdhnSjHe defcended into the /ower pan j of the earth, and that CO Teter : TZy Which Spirit het Went, *nd preached to the-fpirttJ thatWere inprifon^hich Were dtfobedient in the dayes of Noah 3 and that of the Pialmift, Thou Wilt not leant my fox-lei n hell. But the laftfort, that (land for Limbo, haue tome fpeciall allegations bcfides,as that to the Hebrewcs. The Way into the holtrfi ojaliivoi not yet opened, whilftthe firftfTabtr- nacle was ft an ding : And againe (peak ing of the Patriarkts,- he faith j All ibefe died., andreeeiucdnot the prom ifes. Secondly, others againe hold them literally, butexpound %j£t the graue, faying that, Hce died, and w,t< buried, that isy annoyntc I to the bunall, and deft ended into theScpptlclxr. ■ - Thirdly *ot hers interpreting *'e/Vf tbegraue, make thede- fcent to be iiguratiue thus, he defcended into hell, that is,remr,i- ned in the g.raue vnto the third day. Fourthly, iome others interpret it as an Idiom, or pbrafe ' peculiar to the Greekes. tuttw&i* cl< o.S», He defi ended into hell, \ that is , was in the eftatc of the dead , for thus the Greekes were wont to /pcake of a man departed $ - whether good or- bad. La:T-y, fome others hold it to be me: rely ^guratiuely fpo* . ken , Hee defc(ndcUi;?to hell , that is, ftrffcrjed the torment hell , viz, the anger of God agiinil the dimes of all the E'ecl piwred forth vpon his ioule , drilling him into that bloody agony.ig the garden, and making him cry out, tAIy godsmy God, Why haft iIjgh ftrfaken 7ne+ Now of all thole, that which (lands for Limbo is to be ex- ploded , as by dehor found potitiue reafons drawne from Scriptures: loin regard alio of the impertinency of the pla- ces alleadged : for mthat to the Hebrevves : The Way into the holicft Wat not yet opened, is meant nothing elfe but that, which in more words is there cxpreifed, t-'/^.heaucn and happineiTe, the redemption of man, as verie 1 2. was not obtained by the feruicedonein this tabcrr.a :1c : an J in the ether, thdetiying re- Ephc'4.?. 1 Pct.3.19. Pfal.16,10. Hcb.9.8. Kcb.H. 6o The fourth Article. receiued not the promifes, is meant, the incarnation of [efus Chrift fo long before, and fo often promifed, but not fentin their times. The fecond interpretation feemeth to me too much drai- ned , and maketh this fhort Greece needielly to labour with tautologie,for what elfe cm this import, He was buried,that is, laid in the graue, and defcended into hell, that is, went downeinto the graue, as if it had beene laid, Hee was buried, and was buried. The third not much different from this,and onely fhc weth that this his buriall was not a meere tranfeunt acl or paftion, but had a due continuation by his body k> remaining , in flaw quo, till his refurreclion, which me thinks isfuiriciently im- plied in the fpecifying of his buriall, and rifmg the third day, importing that for that interim his body lay ftill in the Se- pulchre. The fourth lnterprctation hath farre more probability, this Creed being compofed by thofe, who fitted it not onely* to the Greeke ftile, (in which language it was written) but alfo to the Hebrew ordinary phrafe, which foundeth in this fafhion, (peaking of a dead man, namely, that hee is dead and gone do wne into Sheol, which whether you tranflate,hell or the graue, or (ome place of bliffe, it doth not heereby fpeci- fie any of thefe diltin&Iy, but onely pointethatthe ftate and condition of the dead ingenerail, and confidereth them by aconfufed motion , as oppofite to the ftate of the huing here vpon earth. So that by this conftruftion , heere is to bee meant, that our Sauiours, not body onely, but foule alfo did for this meane fpace vndergoe the common lot of feparation the one from the other, and fo remained in the ordinary eftate of others departed in this life. Howfoeuer it be yeelded that this phrafe may well beare this fenfe ; yetbecaufe both thus much is implied in the generall word of Cnrifts being dead, (which muft need'es meane a true death , putting him m the common condition of other dead men)and forafmuch as thefe Words of defcent,&c. doe rather import fomewhat added to his death and buriall, the more currant expofition is to make it a feuerall and different Article, or Parcellof our Sauiours per- Chrift bis fujferings in Sculet 61 performances : and fo we will now confider in the remaining Interpretations. That Branch of the firft Interpretation , auouchirig that our Sauiour did fometime in tndm mortii , really defcend in foule into the place or the damned , is moll literal! , natural!, and agreeable to the words , no way lyable to Tautologie, nor repugnant to the analogie of faith ; but contorting with the plainetermes of Scripture , and teltimony of ancient Fa- thers. Iti this fenfe the Church of England, in the firft times of reformation, fecmeth tovnderftand and interpret this ar- ticle ; both by infilling vpon the direct words , in the booke of Articles of Religion, where the truth and realty of Chrifts. defcent into Hellisauouchedin the fame manner with the realtieof his death, &c. asalfoby-the Explanation thereof in the larger Catechifme authorized by our Church , called Nowcls Catechifme. The end of fuch dtfeent might well bee to tryumph ouer Satan in his owne dunghill and dungeon, and withal I there to vpbraid vnto the damned fpirits of ob- ftinate men , what a gracious and glorious Sauiour they had neglected. Though fbme be of another minde in this poynt, yet I fee no coactiue rcafons out of Scripture , or otherwife brought by them againft this plaine literal! con fl ruction. And cateri* paribus, why fhould not the authority of our Mo- ther the Church of England ouerfway ? For my part , in my priuate opinion, I haue much inclined to the fifth interpreta- tion , applying this defcent into hell parabolically to the dik mall apprehenfion of Gods wrath lying hcauy vpon the foule of Chrift, and reprefenting the paines of hell due to vs. The reafonsthat perfwadethat our Sauiour vnderwent fuch in- ward fufrlrings in his foule, are. Firft , if hec had not fuftlred extreame torments in foule, (befides what he fuffred by fympathy,through bodily pangs) he mult either rune beene weake, and ouer-yctlding, orelfe haue difkmbled, being without forrow, when lue cxprefTed fo great forrow , (as one faith , that Hillary tbmctimes held, but afterwards recanted , making a found confefTion of his Faith : ) for if Chrift did not truely futter, wee are not truely redeemed, orelfe the Saints of God, which are by infinite de~ Artie. 171 Stxt. Ssb. nenf. Btbi, Vairutt. It- 6 Anm. 53- 62 The fourth Article. Mat.2fi.28. Lak.*2 45,44- verfc yo. Hcbr.f.7. degrees, more weake then Chrift, God and Man, mult bee acknowledged to haue had more courage, and magnanimity, when they haue been vnder extreame torments, then he had. For before his paffion vpcn the croffe, he was very hestuy, &• much troubIed,in Co much as he (aid, iMyfoule is very heauy, vcrfe 39.40 euen wto the death \ & prayed three times, if it were poffible, I that the cup might pafefiom him: at what time alio his paffion ! was noted to be Co great,that he fwet with paine,andhvfweat j 'Was like drop* cfbloedi andun Angel appeared from Heaven com- \ firting him: whereas weake men haue by Gods aftifhnce I ioyfully prepared themfelues , and haue beene ready to meet with the molt extreame bodily torments. Againe, in the time of his Paffion , what a wonder full dcale of fear e was he Luk.24.4tf. &rPrlzecJ withall,when hecryed out , CMy gcd.my God,why \ haft thou forfiken mee f yea , and hee cryed againe the fecond ! tiroe,and gauc vp theghoft : whereof mention is made alfo in the Epiftle to the Hebrewes : In the day ej ofbisflefl, he did of. fir vp prayerf and fupplicAtiom Vrith ftrong cryings andtearesto him that was able tojauc him from death , and Was alfo heard in that tyhich hee fiared : whereas weake men haue been vnder crucll tormentors hands with vndaunted courage to the afto- niflunent of the beholders. Now there is no Chriftian but i will acknowledge that Chrift was. ten thoufand times more able to indure any torments. , then any of the molt confhnt Martyrs that haue furYered for his name : and if hee were ' without all companion more able to* beare : whence could it happen that he was prefled with fuch forrovv, heauine{Tc,and feare , but for that hee alone furfercd more then all Martyrs, if all their fufferings were put together ener fiucc righteous i asfbelio this day. And how could he (uffer more, but in his Soule wherein hee felt the wrath of God , which is infiip- portable to men , and Angels ? Heereto is added this reaf on alfo,Chrift did iiiftaine the perfon of t.he faithfull,who with- out him were ail mbieel: , not onely to bodily fufferings , and death, but to the euerlafting dcith of the (bale : now the only way whereby God is pleafed to deliuer vs heerefrom , is by fending Chrift to bee in our ftead , and more or lefle to furfer that^which we for finne fhould haue fufteredjwherefore it is faid, Arg Chrift his fufferings in Soulc. (aid , He Wat madefthfer vs that krew nofinve, that Vrc might he made the r'tglteoufnes of Cjod through him. And, Hee tocksfiefi, that hee might dejfrcj through death t him that had the fewer of death,i\mis,the'De#ill. 1 herfcre Analogic inferreth, that as the Lord kfus fufrered for vs in body \ io hee fiificred in his foule alio , and thereby hath perfectly redeemed vs in both : but how,and by what particular paflions hdufTered in foule, is not reuealed, and therefore by vs vnutterable, Onely we muft know,that how great (ceuer his pnflions were, he did in the end ouercome them all,and by the way, though he feared, i weat blood , and cryed out through want of prefent'fenfe, ■ and appreheniion of the vnion with the diuine narure , yet the diuinity was n< uer feparated from Chrift lefus, but fup- ported him, and made him conqucrour ouer all, when he fee- med to be ouerccme. The Medication atfo vpon thefe fuf&rings of our Sauiour, is very need full and profitable to vs. Firft, the remembring of.Chrifts paftion in his foule, is an antidote to prefeme vsfrom 6n.For,though thou be fo ftout- hearted , as that no bodily puni fliinents can ieare thee from following thy will, and refolmicnin wict ee'iufTe : yet, doe but behold Chrift in his fpirimaii confiicl with Gods wrath due to fume, forrow ing, fwcating 1 wear of blood ; comfort- leffe, and crying out vpon his Fat her without nope , and it will make thee to tremble to thinKe j am 1 forward toerm- mit that which dotb thus anger the King of Heauen? that he would wot fhevv any countenance nor faucur,tbat hee would no whit fpare, nor regard his owne bddued Son, Handing in the roome of tinners , though his groixs and cries weat vp to Heauen. O then , if I doc thus , if I rot in the dreggs of my nnncs.how fnalll indure his anger? How regardlesvvill he be of me when 1 l"haii in my need eric for me rcy ? Surely, I frail with Sfau be fent away empty, though I fcek the bicf- fingwichteares. ■ Secondly, it begctteth an exceeding contentment and comfort in ail our iickncfles, bodily pangs, and fufterings, Chrift lefus hath indured greal et pangs then any of this kind canbe,our (innes deferue greater then thefe-. Wherefore,as a poc i.Cor.J 21 Hcbr.z.14. i.TtHtie. By the re- membrance cfChrifis fufftrtngs^ tofesre rofinne. Hebr.n.jc 2. Dfitic. fey iv »& booLtlyfuf- ftnngs. *4 The fourth Article. Qhrtft *be- Atent to tht Lap;. Gal.44. PhiU.8. poore prifoner in for fome capitall crime, but agaitie releafed for his life , and onely chaftifed with iome few ftripes, will reioyce in the middeft of thefe hispettie fufferings, remem- bring what he hach efcaped : So we, being in mifcry in this world, but deliuered from the euerlafting torments due vnto vs for our offences, cannot but reioyce in the middeft heere- of, feeing wee haue efcaped that mifery , ten thoufand times greater. Yet I fincerely confeffe,that though thefe reafons and mo tiues bee yeelded vnto,as prouing the truth of this doclriue; namely, that Chrift did thus fuffer in Soule ; yet they inforce not , that this muft bee the fenfe of this Article. There are many true pofitions in diuinitie , concerning the actions and paflions of our Sauiour , which are not euident Articles of Faith, nor dire&ly intended by any parcell of the Creed. So then , I neither preffe vpon any mans iudgement herein, nor obtrude mine owne ; but rather referre both my felfe and my Reader to the iudgement of the more learned in our Church. gxeft. *7. Is this all the humiliation of the Sonne of God for our redemption i Did hee no way elfe a- bafe himfclfe for vs t Anfw. Yes, hee became obedient to the Latv alfo, that by hi* 0- bediettce andrighteoufnejfe , Wee might fiand righteous in the fight of God. Sxplatt. Howfoeuer this bee not expreffed in the Creed, yet is itimplicitely fet downe , in that he is fayd to bee made man, borne of the Virgin CMary , and to haue fuffered, that isy to haue been obedient to fiiffcrings : for, being man, he is vnder the Law , as witneffeth the Apoftle , Godfent hi* Some made of a Woman, andmade vnder the law, that he might redeeme thofethat Were vnder the law : and becomming obedient, euen vnto the death of the Crofle, his obedience to the will of his Father cannot but bee admirable : and S. *Taul Teemeth hence to extoll it,(aying, Hee became obedient to the death } enen to the death of the croffe. And that which may thus be gathered from the words of this confeflion, is plainely teftificd in fundry _______ _____ places. Carcfidmjfe in doing God- will. places. Hrft , that hee obeyed the whole Law o~ Goci , Slid then that hee did this for vs, that wee might i e accepted for obedknt and righteous. That hee obeyed the whole Law of God, is teftifiecf, both generally , I came notQ a. ih htc)todifi (olne the Law andthe Prophets , but to fJfiU the?n. And ?gaine, as hath beene already fhevved , in that hee was vn-:;lamcable, and without (pot, and no man could accule him or finrie : and particularly, for that no duty required by the Law morail,or ceremoniall,was omitted by him. The loue or God required by the morall Law,did fhew it teife in him, when hee whipt thofe out that bought and fold in his houle ; and when be ve- rified that Prophciie, The zeafe of thy Houfe hath eaten me vp. The loue of man in him abundantly appeared , m his v inva- riable going about to doe good , in his rree healing of difea- fes,and cafting of Deuils out, and in his compaflionat feeding of thoufands fundry times in the wildernes,beinglike other- wife,to peri(h. Againe,for the ceremonial 1 Law. He vpas cir- cumcifedthe eight day, andhii name called lefus : Vohen the dates of his mothers purification ^toere accompUfhed, he "toot prefented in the Temple j and an oblation offered for him according to the Lave. When he had clenfed the ten Lepers,he bade them go, '& of- fer their gift, which was commanded by the Law<5f Mofes; and fo he did euer,when he had clenfed any. He kept the Sab- boths of the Iewes,he frequented the Temple, and kept the Paffeouer :and Laftly,beingan high Prieft,hefacrificed him- felfe vpon the Altar of the erode, for the finnes of his people. All this hedid and that neceffarily, because the firft Taberna- cle was yet (landing, nothing ceremoniall wasdifanulledjvn- till the rent of the vaile in the Temple,at his death,and the re- fore he could not haue been perfectly righteous, had he omit- ted any of thefe things. Secondly, hee did all this for vs, that weefinfull creatures might become righteous through him,according to that, He is made ofgodvnto vs Wifdome, righteoufneffe^fanUtfication, and redemption. And in another p.ace, ThatVte might be made the rightcovfneffeof God through him. And more largely to the Romanes, That tyhich vou impeffible to the L-mjn as much as it Vras Weal>e, becaufe of the flefh, Cjod fending his omte Sonne in the Cj jimilitude 65 Math.5 *7' Luk 2.21. 21, &c Luk. 5. It. Matt.26. Hcbr. 9.2?. Cbrtftful- filstheUvr for Vf. I.Cor.2.20 2 Cor. s. Rom. 8. J. 66 The fourth Article. l.o e this, and Hue. The duties, which we muftperforme to (hew our faith in tbis,are thefe. Firft , cheerefulntfk in Arming to fulfill the will and Law of God,inall things : for though we be vnpro- fitable feruants,when we haue done what we can, yet this is our comfort, that through our Lord Iefits, wee are good fer- uants , that wherein we art: wanting, he hath fulfilled for vs. A Scholler is commanded to make iuch an txercife, as hee is no W3y able to doe : a feruant is bidden to carry iuch a bur- then,as he hath no ftrength,or power vnto : Now, this may vtterly difcoxnfort both the one, and the other ; and becanfe they knew they fhail vndergoe ftripes , what paines foeuer they take; it may iuftly harden their hearts againft all paines : but admit,that theScholler hath a friend to help him,that the feruant knowes, how otherwife to prouide tor his carriage, they willreadily , and with a good chcere , goe about their taskes appoynted vnto them.We are the Lords Schollers,we are the Lords feruants ; the exercifes appoynted vs , bee too hard , our burthens too heauy : but we haue here a fuiricient friend that helps vs,one whofe fhoulders are ready to be put vnder euery burden,that ouerlodes vs ; Oh then how readily ftiould we goe about our taskes , how checrefully fhould we ftrine to doe whatfoeuer the Lord hath appointed vs: feeing, ! that in fo doing , wee (hall affuredly pleafe him , and haue a bountifull reward,euen euerlafting life. They of the Church oFRome are afraid , that by teaching this , all good workes would bee neglected , and therefore make men beleeue, that they may perfectly ke pe the law ; yea , and doe workes of Supcrerrogation alfo, more then the Law rcquireth at their hands ; Cheerefulnefle m doing Gods mil. hands: but you may eafily perceiue, by that which hath beetle fayd , bow Utile caufe there is of any fuch feare. The founes ot 'Belial incited , meitwithout all grace , growe fe- cure heeretiprn , and endeauour to doe nothing themfelues, becaafe Chrift hath done all for them : but they are fovvly The 'cr vst 67 decerned , as they (hall finde to their cod another day Apoftle faith not (Imply , Met hath fulfilled the Law fc but with this addition, Vfhkh Walke not *ftcr the flefb, fat after the/pint: that is,for vs,which would faine be rigbteous,and keepethe Law our feluts,but through the weakenefle of the flefh3are not able , hee hath done nothing therefore for thef e fecare per ions. The fecond duty , is to call out the Anchor of our hope of eternall life , oneiy vpon the righteoufnefTe of Chnft Iefus, aud not vpon any merits of oar owne, no not w hereunto we are inabled, by the merits of Chrift Iefus. For, as he fayd vnto7W, Mj grace is fifficiem fir thee , fo may it be fayd of his merits and righteoult:effe. His righteoufheffei suffici- ent for vs. Either it alone muft make vs righteous,or not at all,that muft not doe fomewhat,and our owne righteoufnefTe fomewhat , the Lord will admit no fuch partnership : But if it bee of grace, it it no more offtorkes, faith he, elfe. Were grace no grace i if of Vtorkes, it is no more of grace, elfe Vvere Voorke no more Vc.ifrk*- Oar good Vccrkes are ordained of (jod , a* a Vtay to eternat Ufi > that Vece fbould Vtalhe in them : They merit nothing, left any man fhould boaft. Let the Roman Catholiqucs therefore fit at anchor heere, if they will, let them build their hope vpon this fandy foundation : but let vs flick faft,and remaine vnmoueable vpon the Rocke Chrift Iefus , let vs looke for the fweetening of all our imperfect goodworkes, from the perfume of his righteoufnefTe , that thus we may be fare to bee accepted before God his Father, at the mHv* j^/^P-sSU In which words is his Exaltation fet downe,and how many be the degrees hereof V Anfw. In thefe Vtords ,• The third day hee r$fe again* from the dead,and afcendedinto Heauenjhejttteth on the right hand of God 9 2 the Rom.? 4 2. Dutie. To relte onely ypt* Chrtjt. i Cor. 1 2, Rom. 1 1.*. Ephef.z.io vcrfc 9. 68 i.BrAnches of the fifth Article, The fifth Article. Matt. 28. Marke 16. Iohn20. Luke 24. the Father Almighty, and from thence he J7m/1 come to indge both the quick: *#^ the dead. And of this there be three degrees alfo. 'netl. 29. Which is the firfband in which words 1 Anfvv. Tirft,in that he arofe againe from death to lifi, and of- ; cendedvp into heauen , in thefe Vvords : The third day he aroje d- qainejrom the dead,and afcended vp into heauen. Exflan. As the Lord Af/^,taking vpon him the worke of our Redemption, was greatly humbled, as hath bin fhewed ; fo when this worke was flnifhed, he was againe highly exal- ted; and looke by what deps of humiliation he defcended,by the like alfo he afccnded,till he came to the height of his glo- ry, beginuingfirftto rife from the lowed , in that out or the ncthermoft earth,hegoeth vp to'the higheft heauens Of this Article there be two Branches : The third day he arofe againe, from the dead, is the firft : He afcended vp into Heaven, is the feconcl. Concerning the firft: Be'ng layd into the Sepul- chre by Iofephot Arimathea , and a great ftone rolled to the doore of the Sepulchre, a Watch alio was fet to keepe his body,ltft his Difciples fhould come by night, and fteale it a- way,andfay, He is rifen againe : Being, I lay, thus ftrongly guarded, hee is not hereby hindered , but powerfully riftth, and commeth foorth of the Sepulchre,t he third day after his buriall, which was the Lr rds day, or firft day of the weeke, as he had foretold vnto his Difcip!es»Prcofe ror the grounds of holy Scripture,from whence this is taken, the Hiftory re- corded by the. foure Euangelifts , doth piainely declare thus much, who doe all fet foorth his rifing againe, with the cir- cumftances thereof. Generally, this time was the time of the Paffeoner, tofhew, that the true Palcball Lambe was now come into the world , and the religious killing of all o- ther Iambs, as meercly a figuratiuc , and fhado wing cercmo- rr, fhould now ccare, the fubftance it feife being iv.hv pre- fent. Againe, it was the firft moneth , about the middeft of it,which anfwereth to our March, wherein in thisNorthren Hemifphereof the world the pleafant Spring doth begin, to fliew, that the earth did in her Kinde reioyce, to receiue the Lord ruiiued from thedead,according to that of McLmtthon, Ecce Chrifl his Refurreftie*. Ecce renafcentU teflatur gratia mttndi, Omnia mm Domino dona rediffefuo. See huw the Worlds grace renin9 d doth /hew : With the Lord of all, allots return d anew. Thirdly, it was early in the niorning,before the Sun,to (hew chat a brighter Sunne, the S^n of rightcoufneffe, was rifen to the world. FourthIy,it was the firft day ot the weeke,when he had lyen all the Ic wes Sabbath in the graue, to die we,that they are dead (till vnto Chrift,that keepe their holy refts vp- on that day, as is fpoken of circumcifion ; If ye be circumcifed, Chriflfrofitethjon nothing : and to (hew that a greater worke was now ended , then the Creator of the world, viz. the re- demption of the world : and that, as vader the creation, the Loras retting day from that great worke, was the Sabbath of Gods people : fo, vnder the redemption,Chrifts refurre&ion day , and of ending a greater worke, became their Sabbath, to endure to the worlds end. Fiftly,it was the third day after his death and buriall \ no fooner to (hew, that hee was truly dead, without all deceit : no later, left through his longer tarrying, the faith of his Difciples (hduld turne into defpaire. No w,that he did rife againe indeed,and that he was not taken away out of his Sepulcher (as the lewes, his enemies, would make the world belceue) is diuerfly teftified ; and fo fully, as that it were mamcfull impudencie to deny it. Firft, he him- f cl(e foretold thus much, fometime darkly. Tet a little Vvhile, and ye fall not fee me, and a little While againe, andyefhallfee me. Sometime plainely . ax£r Ionah Was three dayes and three nights in the whales belly , fo mufl the Sonne of man be in the heart o'the earth. Sometime againe more plainely, The Sonne of man Jhall bedcCtuertdinto the hands offinners, and be crucified, andjlaine, and rife againe the third day. Secondly, as he foretold, fo that it came to paffe the Angels doe witnefle, Hee is rifen, he is not here, faid they to the women that came to imbalme him, Re- member how he fpakc vnto youthen he was yet in Galilee. Third- ly, Mary Magdalen ,who came & told the Difciples, that /he had feene the Lord, & that he had fpoken vnto her, and other deuout women, that followed him to the Crofle, concerning whom Cleophas, in his conference with the Lord, faith, Certaine wo- G 3 men 69 MelmnQb. Gal.M; Ioh.itf. 16. Met. 1 1.40. Math. 17. 12.23. Luk.24.tf. Ioh.io.iX. Luk. 34.22 )| jo I The fifth Article. men made vs afloniedy faying, that they hadfeene a vificn of An- ! gels, Which /aid that he Was aline. Now by the way is to be no- te J, chat women firft of ail,of mankind, were vouchsafed this I ioyfull fightof Chrift rilenagaine,and chiefly fhe which had bin the fowleft (inner, Mary Magdalen, I mean not Mary the | bleiTed virgin,to intimate vnto ^e,that our comfort in Chrift his Refurredion, comes not to any, in regard of their owne worthinefTe any way;for then he woiild.hr ft haue called man 2 Ccr, ii. to teftifie the fame, who is the head, the image,and gicry of God; or if not man,fome excellent woman,fischas Mary the j Virgin, or Elizabeth ; or if not fome fo excellent , one at the ! lealt, not noted for fome great fault : But whereas hee doth | cleane contrariwife,he (hewes,thatas no vnworthinefle paft, ' ; can hinder vs of Gods grace in Chrift : fo no vyorthineife in ; vs being natural!,can f unher the fame, I:ourthIy,the very e- ! nemies of Chrift,the wicked fouldiers that watched at his fe- Math. zt. ! pulchre,they came into the City, and (hewed the high Priefts ii ii. j how they were affrighted with the Angels, & Chiift his co- 1 ming out of the Sepulchre : feus they had large mci:ey giuen | them,to iay,that vvhitft they ilept,his difciples came & ftole him away. VV hich their report did not difproue their firft te- ! ftimony, becaufe fo manifeft a lye : For firft, it was contrary | to their knowledge,and notice giuen to the high Friefts ;. and I againe,the very words conuince them of lying, in(cmucb,as | that they fay, Whilft Wejlept, hi* difc/plesftolc him *w*j : for if theyilept, howdnrft they haue conrefTed it, their charge of watching being fo ftricl: and if it were true that they Q#pr, ! how could they fay what was d^ne in the thne of their deep? I-ili.io.iy. i'Tiftly, we haue many wimeiles at once cf his Difciples, h.ce appeared to ten of them being together in one rcome,ahd the \ doore (hut, en the very day of his rcfuiTeclion,who certified ! Thomas xh^n abfent,hereof ; & becaufe he was then incredu- I vcifc irf.iVj |-l6usjtightdayesaftcr he flicwedhiQifelfeagaine,vvben. The- i 7?Pds was among ft them atfbjvvho feeling & feeing the prints I of his han Js,and rect,& fide,made with the nailes,and fpeare, • cried out, OVly Lord, and my Cjod. Mcreoucr, heconcrtooke | two of his other Difcipks,the fame day wherein he arofe,as , they y vere traueliing to £mnaaus, and after much conference mani- Signesofd new life. 71 manifefled himrelfe vnto them; who fo defires to finde more witnefies, may fee the 2 1 .of lohnxhc firft of the Alls, and 1. Cor. 15.6. &c. And the feme was long before typically let foorthin ^Ada,mi call into a dead flecpe, whileft the woman was taken out ot his fide, and then wakening againe ; after which manner, Chrift Helping by death, had his fide woun- ded, w hereout came water & bloud (which giuethe very be- ing to his Spoulc,the Church) and then after a wh:ic,he reui- ued againe. Then was it fet forth in Ifi&l , wrhom his Father Abraham receiued, in manner, from the dead, being bound, and laid vpon the wood, for a facririce. Jonah was caft out of the Whales belly the third day, when he had beene before in the bottome of the deepe. And thus much for the teftimonies and proofes of this cauie. For the duties a riling from this Faith : they are two : i.to Hue as thofe,that be at peace with God ; For as he dyed for our fins,fo he rofe againe for our I unification, and being iufli- fiedbj faith We have pes.ee With God: btlorc,we were enemies, and (0 much at variance,as that we are faid, to haue bin with- out God in che world; butnow,this difference is taken away, and we are throughly reconciled. Now, that we may liue as fuchjWC mu(l pradile thefe 4 things. 1 . contentation, and ioy in tribulation,as is added in the lame place,not oneiy haue we peace with God, butreioyce in.tribulation: the Prophet Efay faith, that Heeoaue his che-J^e to the nippers, #nd hi.' backe to the pinchers, fir the Lwd Go*/, faith he,\V;//&f//> me ; and if the Lord will help vs,what can hurt vs,ir he be on our fide9may we (ay with the Apoftie, who can be againfl vs t 2. Becaufe our feli- city (lands in the continuance of this peace , wee mul'l by all meanes remoue whacfocuer may brcake it, & bccaufeiin fcpi- rates betwixt our god and w,vvee mud rcmonc this chiefly far from vs. 3. Becaufe fir angeneffe may cafily brcake off peace and loue,and familiarity encrcafethir, and cuts cffoccafions if any arifc : vve mud haue our Ligier-Amba(Tadors,as it were, lying in the court of heauen for vs. viz.our prayers by which wee may obtainethe continuance of this, and if any contrary occalion be offei ed,cut it otr'. Wherfore we are often warned oH this, Pray continual] }and in all thi-. s? and Chrift G 4 by I Duty. To hue, a* at peace with God. Rom.4.& 5 Oap.M. Ephef. K Rem. 5. 2. Rrni.8. 37. Efjy J9.1.2 iTlieff.t7 7* | Luk.l6.28. The fifth Article. Rom.10.14 ' i ! 2 Tim. J. 17 1 Z.Dxty. Tor'ffeyp to mwneffe ofhfc. , Rom. 64 . Reuel.jto.rf , Signcj of 4 new l*fe. Co!. 3.1. 1 Pet. 2.1. Eph.4. 14- by parables fhews cften,that we fhould pray importunatly,& without wearineiTe : for,euery day there cannot but be occaii- ! ons offered on our part of breaking this peace , wee being Co \ weak,anci fubied to fall ; therfore euery day mull our prayers a!cend to the hcauens. Fourthly,becaufe God hath his ambaf- f adors of peace,the Minifters or Gods Word amongft vs,we mud vfe them reuerently,and readily hearken to all good mo- tions, which they fhall make vnto vs on Gods pan : left the Lord, feeing our bale vfage of them,and our regardlefneiTeof fuch wholfom inftru&ions, as they offer vnto vs in his name, grow angry ,& refufe to keepe any more peace with vs. We muft therfore take into our mouths,that of the Prophct,£iW beami full are the fiete ofthofe that bring glad tidings of peace, and glad tidings of good things. We muft yeeld thole that labour in the \vor\dydoMe honour &s the Apoftie faith,r% are Worthy. The fecond duty arifing hence,is to rife vp to a holy & new life from the death of fin, as Chrift our Lord arofe from death to life : Like as Chrift was raifed vpfrom the dead, to the glory ef the Father Jo fiionldWe alfowalkjn newncfle of/tfi; yea,we muft do this if we would not haue the fecond death to rule ouer vs, according to that diuine voice ; B/e fled and holy u he, that hath part in the fir ft refurretlion, fir ouer fuch the fecond death hath no power. Now, as our firft life, viz. our naturall, hath certaine ftgnes,asbrcath,warmth,motion.)&c. whereby it is knowne: fo hath this fecond,our fpirituall life,& thefe fignes are chief- ly foure. Firft,an heauenly mind : If ye be rifen with (kriftfeeke thofe things which are abeue , Where Chrift Icjm fits at the right handofgod,&c. For,if the minde be ftill plodding vpon the earth, and earthly things, if the thoughts be altogether bent this way,how is there any rifing;if the food thatperifheth be ftill mod fought after, how is there another kindc of life, the meanesoffuftaining it being negleclrcd ; wherefore Sr. Peter willeth fuch,as be rifen to a new life, As new borne babes to de- fire thefincere milke of the Word, that they may grow thereby. Sc- condly,an holy and innocent life : for fiich only are rifen with Chrift, as hauc put on Chrift, as haue put on the new man, which after Gcd is created in righteoufnes and true holmes* They w hich arc ftil the old men they wcre,if they were vnho- !z, Chrtjls Afcenfi n. ly,vnho!y ftill;ifvile,vile{ti1;thty I iay,are not rifen to anew hie; they art not ranged into the ordei o\ tiuc Chriftians,our captain Qtrtft hath put ail his fouldiers into an other tafhion. They are blame lefie and pure, and the Sons of god in the miafi of a naughty and crooked nation Without rebuke, 1 hirdly , greater loy in the grace of God through Iefus Chrift, then in any thing, either of pleafure or profit in this world , becaufe worldly things are old, ioy in them is paft, now we are come to Hue a new lifers he which is preferred fro a poor farmer,to be lord of great poffeflions: he is now a new man,he ioyes not in his farme which he had vnderothers,it delights him not.that he had fuch a poore common eflate,but in this his new aduance- ment is his cofort. So we (being rifen fro an old life to a new, from a natural! to a fpirituall with Chrift/rom the life of the children of wrath, & of fins5feruants to the life of the ions of God) cannot but ioy onely in this,in regard of exceeding ioy, and we cannot but account all things drofle & dung with the I Apoftle, in companion of the excellent knowledge of Iefus Chrift,& of him crucified & rifen again. We canot but count it meat & drink vnto vs with our bleflcd Sauiour,whe we are thus doing the will of our Father, viz. in works of holineffe. 4«Growth,& increafe infanctification for nothing which be- gins to liue, & is like to come to perfection, & to continue,is without growth ; no more is any man,which begins to line a new life in holineffe, be is not forward herein to day, & back- ward to morrow,a babe for knowledge & pradife this yeere, and a babe an whole yere,or Ccucn yeres hence : but he goeth forward, & growtth in grace, and in the knowledge of Iefus Chrift,as S.Peter exhorts vs to do. He is a branch of the vine Chriftjwhich fhooteth much forth in a fhort time,he is a tree planted by the warers fide , and not feme fhrub comming vp vpon the dry heath. If thefe things be fo, what a nullity of faith is there in moft men, when there be onely words to ex* preffe it, That Chrijf our headrofe again the third day ^c. but it is plainly diiproued in dteds, by want of this newnes of life. And hit he i to of the firft branch of this article,now follows the other yHeafcended into heauen. For the meaning : He being reuiued from the dead (his foule coming again into his body) wal- 73 Phil.i.ijr. Phil, j, Ioh.4.3, 1 Pet _j.it. Ioh.ij.i, Pfal.i.M. 74 7 he fifth Article. Trooft* TfaUS.18. lohn i4-2< Iohn io4 17 Gcn.f.24. i Kings 2.- Dcut. 3 4. A&Sf.It. Ephcf4.i< Afts7-5*, at the time of Transfiguration; that the Types, & Antitype as it were, might meet altogether be- fore Chrifts afcenlion.LaiUy,S.L//^fctteth down how heaf- cended,with the circumftances before fpoken of, & that two Angels like men, in white apparcll, asked the Difciples, who were looking vp to heauen, after that he was afcended from them. Why ft and ye gazing into heauen ? this Iefus, which ii gone which indeed did wonderfully conflrme this thing,cutn to vnbeleeuers,for that To forward a r erlecu- tor was luddenly hereupon turned to be a mod zealous Prea- cherjfc r that he which hated Chrift,did lee forth Chrift his reiurreclion,& afcenlion vp into heauen,in euery place where he came. And we are chiefly to gather all teftimonies about this matter,becaufe that feducers and couzenersCv vho would make the world beleeue that themielues were fome great perfons, when they haue done many and great matters, haue altogether failed in. this laft act of riling from the dead, and going vp to heauen, peculiar indeed to the Son of God alone. Such was Simon CWagns a Coniurer , who by his inchant- ments much hindred the Gofpell, and aduanced himfelfe, and made the world beleeue, that after his beheading, hee made him aliuc againe : but when hee by his impoftures, made a proffer to afcend to heauen alio in the fight of many, hee fell downe againe , and breaking his neche, miferably ended his ^y$s. Such alio was CMahomet the great Prophet of the Turkts. He commanded that his body iTiOuld b: kept from buriall vntill the third day after his death,prcmifing that' hee would then reuiue againe; but it being kept not onely to the third, but to the tHirtietii,euentill a moft horrible flinch came from him , no fuch thing appeared, onely they put his body in an iron ccjfcr , yv hiqh hangeth vpon the top of his Temple by the venue of Loadftotie s, to the deceiuina of fim- ple people to this day. Like to theie, are ail fatfe Chrifts,that lewdly haue taken ypon them his honour. Onely this, our bit fled Sauiour as he was wonderful.! in his life, fo was hee in his death ; vvhariotuer hepromiicd,he did accordingly .eiicn after his death perrorme. The duties whereby we are ro ihew our faith in this, arc two ; rirft,to doe the duties of our callings, without preten- ding any ftant of ability hereunto : for hee afcended vpon high, as wiinefleth the Pialrnift, to gut e sifts to men, which is j alio applied by the Apoiilv^yin^ Jlcg^ue gift's temtn. Now I thefe gifts are fuch , as be fit for their callings, as is fhewed i in the hiflory of the holy Ghoft comming downe vpon his [ difeiplvs , ten day es after his afcenfion inthe fliape and like- \ ___! ivife ' To doe the duties cf eur calling* Eph.4. S. Ads 2. 76 The fifth Article* Gal.x.&c. Tcrfc jj. Deut.S. neflc of fiery tongues, accompanied with the rufhing, as it were of a mighty wmde : ac what time they were made able to fpeake all languages , according to their office of Preach* ingia all Countries among men of diuers languages , and in- dued with zeale, to goethrough with their Apoftolicall fun- ction. And as many more were added to the fellowship of the Apoftles, they were in like manner fitted with gifts need- foil, as and authority in hed- uen and i* earth together With Cjodthe Father 3in tbefe Words j He fitteth at the right hand of god the Father <*lmigktie. Explan. In this Anfwer is fetdowne the very meaning of this Article , containing the fecond degree of his exaltation, the fecond flep of his riling, anfwering to the fecond c egree of his humiliation. There hee was defpifed , and placed vp- on the gybbet betweene two theeues , and hung like a poore j creature,as vnabie to helpe himfeife : heere hee is honoured, ] placed in the Statc-chayrc of Heauen, and full of power both in Heauen ^ndin Earth : there he was poore, weary,hungry, thirfty, and harbourleffe ; heere hee fits at cafe, full, rich, and abounding with dwelling places , euen for all that feeke vn- to Lim. Laftly, there hee was fcorned, mocked, and derided with robes and crowne,as vnworthy to weare them ; he was leffe efteemed then rebels and murtherers : heere he is crow- I ncdand robed with glory , and in earneft , as molt worthy, I * hee Hcb.11.2y, x6. Philip.4.4. lPct.HI. 8o I K.ing.x.1? Pfal-ff-* Theftxth Article. Ads 7.^6. Proofi. Col 3.1. Ephcf.1.10. hee hath all knees bowing vnro him, andanam? aboueall names. For thus is this phrafe of fitting at the right hand, wont to bee vfed in the Scriptures. Salomon is faydtohaue made a Throne for his mother 'Batbjbtba, and to haue placed her at his right hand,which was a doing of great honour vn- to her, fo as that whatfoeuer fhe would command fhould bee fo. In the fiueand fortieth Pfalme thequeene is placed at the Kings right hand in a vefture of golde, that isy is highly ho- noured by him. In which places, with the like, howfoeuer there is trueth both in the wordes, and in the litterall proper fenfe ,• yet here it is not fo : the Lord of Heauen hath no right hand nor left, (asfome ignorant and vnlearned Monks haue taught long agoe, becaufe hands, and feet, andface,and other parts of the body are afcribed vnto him) neither hath Chrift any feat in Heauen; for there is no Reed of any there : for which caufe he is faid alfo to ftand at the right hand of God, and to be at the right hand of God , making interceflion for vs. The meaning therefore heere is onely to be taken , that hee hath all honour, power, and authority, in heauen and in earth,together with God the Father: euen Chrift Iefus,both God and Man, receiueth thefe in his whole perfon, but colla- ted vpon him in regard of his Man-hood, his God-htad in it felfe being vncapable of any new reall acceflion of glory or power. For the grounds of holy Scripture from whence this Ar- ticle is taken , they bee many and mod euident , which con- firme both his being at the right hand of God in Heauen, andfecondly, his honour there, and thirdly, his power,and authority. Firft>that hee fitteth at the right hand of God in Heauen, is plainely let foorth, where wee are bidden to feeke the things aboue , Where Chrift \efm fitteth at the right hand of god. The very words are to be noted againft the Vbiqui- taries,which will haue Gods right hand to bee euery where, and fo the very body of Chrift to be euery where, and really prefent in the Sacrament of his Supper. But marke thefc words, and they teach vs not thus, but that his body & foule now glorified , are aboue in Heauen : and like vnto this , is that place to the Ephefians : He fit him at hti right hand in he*- hou Joy for Cbrifis honour m heauen, sten/y places. Moreouer, the Apoftics,as hath bin already laid, law him go vp into heauen bodily, & Stenen faw the heauens open, and the man Chrtfi there; and Pauly though he faw no- thing, yet he heard his voyce from Heauen : foul, Saul, r*by perjecutefi thou met And where he was then,the Angels plain- ly told his di(ciplts,he fhould rernaine, till atthelaft,he were fecne comming down vifibly, in the fame fort, that he afcen- ded: whererore it followcth in the next article;/7™** thence be JhaE ccme : rrcm whence, 1 pray youtisthis? The Vbiquita- ry rnuft needs anfwere acfurdiy, Vrom ewery where : But the Apoftle anfwers ; The Lord himfelfs [kail defcend from Heauen V?itbaJhouti'mth the voycecftbe Arch-angel t&c. Like wife this refuteththePapifts, w bo though they deny Chrifts body to beeuery wbere,yetare:oboldastofaineitto be many where by the nSicri of bodily prefence in the Sacrament. Surely, Chrifts body is (o in the heaucns,that it is held and conteined there, how then is it at the fame time, there, and here vpon an Altar, ^.ay,on many Altars ? which plurality of places rnuft needs take away, and deftroy the EiTentiall nature of a true body, and fo turneit to an imaginary phantaftick body, With the Maraomts. Againc,that he is in higheft honor there ,the Apoftle fliew- erh, in that he fai :ht(/oa h±th highly exalted kim> And given him a Name aboue all names , that at the Name of leius , euery knee might bow, of things in hsansn, and earth , andvnder the earth. And is not that the higheft ho:ior,which is cited in theEpifte to the Hebrews,out of the Pfilmes ; rVorfhip htm all ye GocU f Laftly, for the infinir power communicated vnto him and fo- ueraignty ouer all things, himfdfe fpeakes , as already in pof- feffion hereof; All poster isgiucn vnto me> both in heatitn and in earth. Yea,he is made King of all the world : for, Askf of me, faith the Father, And / wiHgiue thee the heathen jar thine inheri- tance, and the ends of the earth for tbypoffrJfion.He hath power ouer all his enemies , according to that , Sit thou at my rtght hand,tiUm*h£ thineKemtes thy foot /?*(>&. And that of the Apo- ij$f£,ft muft raignejut he hath put ail his enemies vndcr his feet. To come now to the duties of thisraith. The firft is,to t x- j ult for this.exa'tation of our hc&d,Cbrift Ufm, for our nature I H " thus Si A5s.r.u, AcU.7. Ad.7. xThcf.416 PhiU,«?.io Pfal 97-7. Hebr.x.6 Math 28 18 PiaU. Pfal.no.i.' 1 CoT.is.if I . ^Dutie. Joy for Chrtfi bis hovtur, t 8 iKiRg.T.40 Rom. 8. 3 4. Pfal Theftxtb Article. Rom.?.37^ i.Dtttj. Reucrcctng the a/tme of Chrift. Phil.1.9. A£te.9« Iohn 14-^5 thus honored and graced. Euen as Ifrael reioyced & (houted for ioy,fo that the earth rang again,whe the Ton otDamdyS what perfon of honour may be compared with him? Yea , he excels all in all things^thatmay make vs willing with* fubietftion , & bowing the knee at his name, which i9 inferred hereupon. 1. fn pow- er and might, whereby he is moft able to doe vs good, and to fubdue our enemies vnder vs,feeing(as was fhewed to Saul) they that perfecute his people ,doe'^/ kick? again/} thefricbes. 2. In the loue of his fubie&s: for,that he doth not compell to his feruice,but faith, [fye'Uueme^keepetnj comwandementsy he is not rigorous & auftere to the willing , if they faile in many things;heforgiueth vutofentnty times feuentimes,bc Icaues them not to themfelues , to performe their hard taskes , but giues Toy for Cbrifts homur inkuuw. 83 giues them bis fpirit to helpe their infirmities. 3. In his faci- lity and calincffe- towards them, he preffeth them not too hea- uily, but \\\sjvkf ¥ (afield hu [w den us light. If he had been thus with RckoboannXx (on o£ Salomon , towards the people of Ifrael , they would for euer haue bin his feruants, for they defired buttohaue their yokes made moreeafie: and why mould we not the be feruants to the Son of God, & offer our felues much more readily to do his vvil ail our dayesPBut alas, moft men are fo blinded ,that they make no account of this,as a prefermet vnto them .they think it better to be the bafe fer- uants of finne and the dcuil! , that they may haue a little piea- fureof the vanities of this world ; and fo by fatisfiing their promifemade in Baptifme(as formerly hath bin fbewedjihey exclude thcmfelues from the benefit of their baptifme. For they are none of Chrifts feruants that Hue in (in , feeing that he that commits finne,is the feruant of finne. The third duty is,to come vnto the throne af Grace, in our prayers,on»y by Chriit,& vtterly torefufe the helpe of other Mediators whatfoeuer ; Jfaiy man fin ffaith S.IohnJwebAHe an Adaocate With the Father, lefts* Qhrift the righteous, and he, it a propitiation for our finne s. Hauing therefore fo good a friend, yea,and euer making re que ft for vs , and perfuming mr prayers > with the fwcetnes of his merits, with incenfe out of a cenfor, what need haue we of Saint , or Angell , to helpe vs to accefle and acceptance before the Father ? Yea , I need not fay, what need,but what faith can we haue in fo doing/eeing that both himfelfe hath bidden vs aske in his own name, and in the cafe of (in-guiltineiTe , we are directed oneiy to him , as our onely Mediator and Acfuocate. Wherefore the profefiion of the Church of Rome is in this point by ail meanes to be reiecled, as a profeffion and pradife ofinfideiitie in Chrifts fitting ac the right hand of the Father. Their eomparifon from earthly \ Princes are chaifie,and of no moment , if they be brought to the balance of the Sanctuary , and are meerly colours, whereby they feeke to daube ouer their blind dcuotioir, and to gull the doting people. ^ft»S 1 . Which is the third degree of his Exaltati- on,and in which words i H 2 Anfw« Math.u.ax iKing.ia. Iokn.8.14. 3 T>utj. Ttyfe Cbr$#M Meditator eneij. ilohn.2.2 Rom.8.3* 84 Tht fcuentb Article, "Proof; Anfw. Thirdly, he fb til come from Heaven y At the end of the y*rld, to iudge all, that /ball then be found lining , and all that hone djedfnce the world began, in theje Words. From ther.ce he fhall come to iudge both the quicke and the dead. SxfUn. Forthe meaning c It his Article , it is oppofite to that,which fetteth dovvnethe firft degree of his humiliation: for, as there of God, he was made Man, yea, a poore man vn- der the gouernment of lojevh and M&rj : io here , he is of a poore man, let cuerall, both rich and poore, great and fmall, thatthey might bedifpofedof,accordingtohispU:af.re:And as there he was vnder earthly Iudges oc rulcrs,who did often decree hard things againft him : io here he comes, as Iudge> & Ruler of al, to decree vnalterable exrreame things, sgainft all theftouteftof his enemies: ar.d comfortable things jv his louersand friends. Hee fkall come from Heauen: that is, as man, for thus cnely he can remcoue f rem place to place , his God-head euer-fils all places; as man then he (hail come down vifibly and openly, with great glory , & troupes of Angels a- bout him; as Iudges are wont in pompe, & with great atten- dance,^ ride their circuits, & he fhall come dcwne,towards this neither part of the world, wherethey haue liued, whole caufes fhallbe heard, and proceeded in,as Judges are went to goe,to fit in Judgement iniuchplaces,&s wherein*they dwell, which are to be brought before them; To iudge thofe that fall be then lining: fcr the world fhall be full of people,euen to the houre of his comming, and then the dead being raifed cut of their Graues, euen all from the firft ts?d«m , (hall beioyned with the liuing, fwho fhall onely, infteai of dybg , be chan- ged) and thus all people together,of all Countries and Nati- ons,(hall be prefented before his Tribunall , to receiuc fen- tcnce/accoreingtothe equity, yea, & iufticeof his Gcfpeli) whether of Absolution, to parte into the Kingdeme of the Fa- ther ; or of condemnation into the Kingdome of hell, with the Deuill and his Angels for euer. Secondly, for the grr undscf holy Scriptures, whererponal this is founded, the coming of Chrift to iudgmet, according to all therecircumfhr,ces,is plainly hecrefet downe in many Places. Firft, that he (hall come againe, the Angels fent of God for Chrtjis comming to ludgemtnt. for the fame end,told his Dilcipks thus much.imrhediatly af- ter his afceniion,faying, This lefus Jhall euen fo come downe from beauen, asyebauefeene himgoevptoheauen: And in another place it is laid, that Chrift vnto them tlwt look* fir him, {hob ap- peare the [econd time Without fin into faluation : and of himfelfe, he faith, Igoeaway.but mil come againe. Secondly,that he (hall come to iudge,notin pcuerty,but inMaiefty, not bafely acco* panied,butglorioufly withAngels,not like a Lamb to be (lain againe, but like a Lyon,to teare in pieces his enemies: all this doth he himfelfe promife,faying)T^»./W/ thejfee the Sonne of Man come in the clouds ofHeauen, With power & great glory ,and hee Jhall fend his Angels With the found of a Trumpet ,&c. And what is here wanting,is further fupplied in the next ch&fVben the Son ofmancemmeth in his glory, and all the holy Angels with him 3then Jhall heft vponthe Throne o f his glory 3& he fore him flail he gathered 4ttnationst&c.lhiidiyythtt the world (hall be then full of people lfuing,as at other time%cV that all fhall not die ; before,the Apoftle meweth,both where purpo- e> v he entrea- cethat large of the refurredion/aying,ff> Ml not iffjleepejut we Jhdhe changed in a moment >in the twnekhng of an »ye3at the lafi trumpet38c where he comforts the Church of God in this,that their dead fnends,and they aliue,(hall meete againe at the laft day. And the Lord himfelfe plainely faith ,that as it was in the dayesof AW>,&in thedaies of Let : (o (hall it be,at the com- ming of the Son ofma:the the world was ful of people, which were eating, & drinking, marrying & giuing in mariage,&c. til the floud came,& i wept the all a way} till fire came fro hea- uen & confumed them all : fo (hall it be at Chrifts coming to indgement.FourthIy,that quick & dead fhal all come to iudg« raent before him, was long fince cofirmed vnto John by virion. He fa w a Throne Cet, and the Son of Man fitting thereon, the books opehed,&al,euen the dead,as wel as theliuing,brought before him to be iudged,according to the things writte in the booksjben the earth gatte *up the dead hmed there t efr theft* gone vp the dead that were therein. And S.Paul hence giucs warning, that we iudge not one another, -For we rmtfi ail appear e before the iudgement feat ofChrift. Fiftiy>that the maner of his comming fhal be moft terrible, to all his enemieSjburcomfbrtable to his H 3 friends, A&s 1. 1». Iohn 14. Math. 14, 3031. 1 Cer.Tf .51 I Thcf.4. Luc. 17. %7» Reuc.ij. u Rom.14,10 86 Tbejeuenlh Article. Luk.i7.27, Prcu.i. Mah.24. 2 Pct.3. 10, Pfatso-r Math. 24. fricnds,aad faithfull people : for the terrour,it is fet forth by cemparifons taken from the flood,fearfuliy drowning the old world5without mercy , or companion; from the fire and brim- fione descending vpon Sodome,from the forrowes cotnming vpon a woman in trauell/ rom a feuere Matter returning from a far Countrey, and adiudging his vnprofitableferiiantsto be cut offend to haue their portion in the place of weeping, and gnafhing of teeth ; and from a thiefe breaking into a houfe,to rob & £l,ay,in the dead time of the night ,&c. for euen iuch^ more terrible by far,fhall Chriftscomming toiiidgement be, Againe, this terror is fet forth by particular accidents that fhall accompany thistime,wi.flamingr7re,in which theLord (hall come £0 render vengeance to the wicked, wherwith the earthjwith the works thereof,fhall be burned vp,Tbe heavens /hall paffe away at afcrowle, an d the elements [hall melt With beat. \A devouring fire before him, and a great tempeft roundabout him. The Stinne and the Moone darkened, and theStarres loofing their light, A great trumpet founded , piercing from one end of the world to another : and all this in a momenr, in the twinkling of an eye. Laftly, ir is fet forth in the effect ts4& faces fall gather blacknejfe. They fall fee him Whom they haue pierced \ an dmourne every family apart. And as theLord himfelfe faith, AH the hfwdreds of the earth fall mourne. They (hall runne away,and call vpon the moumaines to fall on them, and vpon the rocket and hills to cotter them. But vnto thofe that wait J for thecommingof the Lord, it (hall be comfortable, where- Luk.2 1. 28 fore Chrift faith , When ye fee thefe things, lift vp your heads I With toy , for your redemption dra&ctb neere ; And the Apoftle vfeth this argument to the Theffalonians , to diflwade them I from forrowing,like vnto the Heathen : for at his comming, 1 wcfall be taken vp into the clouds, to meet the Lord&fe remaine | titer \\>ith the LordSixtXy ,at the time of this iudgement,it ihal i be proceeded according to mens works ; They that haue done good,(battgo into euerlafiwg lift, they that haue done emliinte etter- lajling condemnation J~ he fheep >of Chrift that haue ftd the hungry, clothed the nakid, vifited the fake, &c. Shall be inuitcd into the Kingdome of the Father ; the reft, into eu erf ailing fire. And fecreteileuills fhall not then bee hid > for thoughts fhall be mani- loci. 2. 6* Zach.i2» Mat. 2 430. Rcu.l6.24- l Tiicf.4.14 Iehn 5. 29. Math'. 17. 1 C0T.4.5. To keepe a good Conscience , manifefted,and moft hidden things difcotscrcd. The booke of eucry mans confidence that was ihut vp and benummed,here (hall be opened, and according to the things here written,he (halLbe iudged. Not onely for (inncs committed , but euen for omitting good duties , men (hall bee Cent into Hells tor- ments. No outward thing fhall then (land any man in (lead, the foolifh Virgins with lampes, but wanting oyle, fliall be (hut out of the Bridegroomes chamber. No crying, or cra- uing, fhall then preuaiie, for fuch, as haue liucd impenitently in finne : if they (hall fay, Lord, Lord, open vnto vs ; he mHan- fwer , De fart from meje Workers of iniquity, I knorvyon not : If with Efiui,tho\i then feeke the blefling with teares,there is no place for repentance to be found. And thus much for the grounds of Chriftscomming to Judgement, and the further letting forth of the fame: Now,if any man (hall aske the time when thele things fhall be ? it is eafily anfwered; The day and the hottre knovtcs no man , no not the Son of Man himfelfi, but the Father onely : but for the yearc , diuers men haue guefled di- uerfly,and becaufe they be but conie&urcs,I will not trouble the Reader herewith. A principall vnaccomplifhcd forerun- ner to be taken heed vnto, the Gofpell, hauing beene already preached to all nations, and Antichrift, that man of (inne dif- couercd ; is his further laying open, and confu(ion,when the Kings of the earth, that honoured him, (hall make a mock of him j and a gratious conuerfion of the I ewes, the (tiffed ene- mies, unto the Lord Chrift : and then fliall the comming of the Lord vnto Iudgementbe. For the duties of this faith. Thefiiftis, to keepeagood confeience before God,and men ; becaufe at the day of iudge- ment, enery confeience (hall be a booke opened , and all the world (hall read, whether it be good or bad. This PWpro- fefleth to be hiscare,faying : Herein I endeuottr to hatteaclcare confeience atoayes towards Cjod, and to-war ds men. The reafon he alleadgeth before,^. For that he had hope jhat the refffrretli* onfhoHldbe both of the iuft and vniuft .-that all (hould be brought forth another day to iudgement- And in another place, fpea- king of the Gentiles , which had not the written lawe, hec faith. At the day W hen God fhall iudge thefecrets cfmenby Iefits H 4 Cbrifl, 87 Rcu.10. u. Math.if.i. Heb.xi. 16. Mat. ia,}6 l.Ttntie. Te Igepe a g$od cenfei- ence. Aft. 2 4. 16. Vcrfe J j. Rom. i.\6. Vcrfcia. Vcrfc 1 y. The feuenth Article. The excel- lency of a goodconfci- ewe* l.Dutj. To,4hft4tn* fromtudge- ing other men. .Chrift, thoft that are vnder the Law, /ball be iudgedbj the Law, andthey that are without, without the Law. for vnto both, the Conference is a Law, bearing witHeJfe fir, artdagamfi, and the thoughts accufe, or excufe ; that is, in euery mans nature there remainesfome impreHion of good and bad, of right and wrong : a light whereby to difcerne thefe, and for thofe that haue done ill,here will be an accufation at that time,they that haue done well fhall be excufed. And this wee cannot, but in fome meafure conceiue by experience dayly, for that, when we haue done amifTe, wee feele afterwards an inward trouble in our mindes,and though we would gladly put off the think- ing hereupon, yet we cannot ; but ftill perplexing thoughts this way come vnto vs, and difquiet vs, and chiefly when we are alone,and in greateft darkneflfe of the night. Now all this is nothing elfe, but our Confciences beginning the part, euen whilefl wearealiue, and as it were, warning vs to take heede of finne* though neuer fo hidden, for it will not f trfrer it to be blotted out throughforgetfulnefle, but is, and will be a con- tinual! regifter hereof fo long as we line, and moil of all men then pxefentitielfe before the Lord, when finall, andirreuo- cable Judgement fhallpaffe vponall. Wherefore as he that is continually watched by one appointed of his Mafter , who hath power of life and death ouer him, (fo that in no place he can be hidden frorn hisr(ight,and he will not by any bribes be hired to couceale what hefeeth) will carefully carry himfelfe in all things as a good feruant , and not by any allurements be drawne to waft his Matters goods,orto neglecl hisbufineffe, or to any vnfaithfujnefTe towards him. Euen fo let vs he con- tained alwayes in the feare of the Lord from this difloyalty- towards his Maiefty ; and from ail abufes, either againft our felues, or our neighbours, euen when opportunities of fecre- fie are offered hereunto : becauf e our owne confeience notes our doings, and will not be hired to giue any other, but true teftimony againfl vs , when wee come to our reckoning at thelaftday. Oh .' how comfortable will it be then to haue a good confeience. The fecond duty is-both toabftaine from iudging and pen- furing others, and to neglect, andnottofetbymensiudginq of Of wdtchfulnefie. of vs, if fo be our offences iudge vs not : becaufe there is one Judge of all , and it is preemption in whomfoeuer , to take his office out of his hands, in iudging thefe to be hypocrites, thefe reprobates, and thefe damned creatures : and it is fuch prefumption, as that whofoeuer vfeth it, (hall not efcape the iudgement of God, according to that : Thou art incxcufable, O man, Vthofoeuer thou art, thatiudgeft3&c. And it is a flat pre- cept, not onely for fome, but for all : judge nothing befire th* time, that the Lord comes, Vvho Will lighten things that are hid in darknejfe, and make the ccunfels of the heart maniftft. And what neede we to care , what iudgemtnts of idle headed men paffe vpon vs : feeing that it (hall not ftand as they iudge,but as the Lord iudgeth. Let vs therfore get the Lord to be on our fide, and fb not care how man in his iudgement is againft. vs* But yew will fay, what ? are we not to iudge others at all ? where- unto then tends that of our Sauiour Chrift ? *By their fruits jee {hall know them, I anfwer, yes, wee may by way of caution iudge others,in whom wee (ee the workes of darkeneffe to abound , for the prefer uation of our felues and others , who for want of infor- mation, and notice taking, might otherwife be fubiecl to the infection of their poyfon : Againe wee may iudge, to make them afhamed , and to come to repentance from their dead, works,as Peter did Simon Magus .But to iudge,that is,to pro- nounce, but in our hearts, any man a caft-away, thus toceafe vfingmeanes, as vnto a brother of his reformation (except fuch an one as hath finned againft the holy Ghoft,which how know wee this ? ) this is to enter into Chrifls iudgement- feate , and to procure iueuitable iudgement againfl oar felues. J fit be further demaunded, and are wee fo lightly to efteememens iudgements ? how is it then, that wee are bidden to procure things honed before all men : yea, before chofe that ire without, viz*. Infidels, and vnbcleeuers? Ian- fvvere, that this is fpoken in regard of iuft occafions of be- ing cenfured, which wee muft by no meanes giue, nor make any fliew thereof, but walke foblameiefly before all men, as that they, which fpeake euill of vs , as of cuill doers : may be aftiamed, and feeing our good workes , glerife god in the ^^ day 8p Rom,*, i. iCorjR\ Rom. S.33. Aa.8,*j. go t Pet.i. u. t Cor-4-J. 3Dmj. To tfttcb Lords com- ming* Mat.tf.?*- Mith.s4. Matb.tr. iThcf.f.f. Thefeuenth Article. Ezccb.xS. Math. 15. A^DHtJ. To pray for the confufi- §n of Anti- chrift. day of their vifitation. But if walking thus,tbou be yet iudged, thou necdeft not with the Apoftle, paffe through this iudgc- mentofman. The third duty is,euer to be vigilant,and watchfull againft the Lords comming, becaufc it will be fudden, as of athiefe in the night. The lame Whkh I fay vntoyou, (faith our Saul- our Chrift hereupon) I fry to all men, Watch, All comfort is promifed to them that watch , and wake for his comming, and ail terror is threatned to them,that doe otherwise. Now this watching is well doing with the good feruant, who being found thus , is bidden to enrer into his Mafters ioy : it is to j haue oyle in our Lampes with the wife virgins, (vj*. found- j neffc, and (incerity of Religion) who were admitted to nupti- j all delights with the Brklegroome : to walkein fobnety, and temperance, as children of the light, and of the day,to whom the comming of the Lord (hall not bevnawares. And to be watchfull in this manner is almoft neceffary , becaufe that by oar works we (hall be iudged, and where then will our place be,if we be not euer thus exercifed ? For not only fhall we be iudged, according to our vvorkes in generall, but according to thofe, wherein wee are taken at his comming ; if wee be then working wickedneffe,if we be taken wallowing in fin, no good thing which wee haue done, fhall aduant3ge vs, but the fearefull fentenceof condemnation will paffe againft vs, for the (in,w herein we are found. W herefore as we beleeue : this, fo let vs expreffe it , by cur daily fetting a watch ouer j our wayes ; by our ftarting vp without delay from our falls, ! leaft the Lords comming to iudgement preuent vs; by our ob- feruing,and taking all occafions to encreafe the number of our | good works,in our feuerallcallings,according to our ability, I that thus we may be fure to be found in the number of thofe, vpon whom the fentence of abfolution (hall paffe , Comeyee Heffcdofwy Father tinto the Kingdome p'efaredfiryou :for 1 Was hungry and ye fid me, naked And je clothe d me jfickjtOnd in prifin, And ye didvtfitme,&c. The fourth duty is, to pray for the further manifefting of Antichrift to all the world , that hee may be ftnpped of his triple crownc, and all his robes of honour, more then impe- riall, Of the Holy Ghoft. riall, and be pointed : and' wondred at of all men, as a monfter amongft men, & afeducer plainly fet vp by the oldcouzening ferpent the deuill, as we read in the booke oFthe Reuelation. For thefe things muft bee , and then will Chnft come to the comfort of all the faithfull. The fift duty, is to be ftrong in the faith of Cbrift againft alltheaffaultsofSathan, and manfully to refill: his attempts to driuevs into defpaire in regard of ourfmnes, and vnwor- thineffe : for Chrift our Sauiour, not any other, fhall bee our Iudge; according to that of the Apoftle, vttcred to the en- couragement of all faithfull people : It is God that iujiifies : the Lord Chrift,the great Iudgeot all,that acquits thee, euen hee that died for thee, who then Ihalicondemne ? Thy caufe (hall come before him, that loued thee thus dearely, when tliou wertyetan enemie, but now much more by faith, being re- conciled, who then can lay any thing to thy charge I affuredly none. Be not therefore faint-hearted , but make refiftance herein againft the deuill, and hee mlt fye from thee. The more weakely thou acquitted thy felfe in this, and the more feare- full thou art, thefurther art thou from faith, in Chrifts com- ming to iudgeall the world. gueft- 32. What doe you lcamoto beleeue con- cerning God the Holy Ghoft , and in which words i Anfw. / learne to bdeeus thai he i* CjodeqtiaU frith the Father, and the Sonne , and the SanEHfier of all the eleU people of(jod, in thefe Words: I beleeue in the holy Ghoft. Sxplan. Thefe few words of the Creed,doth teach no lefle concerning the hoJ|i Ghoft, then is hcere fetdowne: I beleeue in the holy Ghoft : that is, as I beleeue in the Father, and in the Sonne, and doe hereby acknowledge both Father, and Sonne to be God : fo by bcleeuinglikewife in the Holy Ghoft, I ac- knowledge the Holy Ghoft to be God alfo : againe , for that God is but one , as hath becne already fhevved , in acknow- ledgingthe holy Ghoft to be God, I confefie him to bee one, and (o equadl with the Father,and the Sonne. Furthermore,in 1 that I beleeue in him the Holy Ghoft : I acknowledge his of- fice 91 I.Duth. To be prong in thefsith efChrift. Rom.8. 33. Rom. s* :Pctf.s>. Ofourfdith in the holy Ghoft. P2 | Twfi* Arts *«•**. a. Proof*. x Iohn y. 7. 1C0r.13.13 The eight Article. GCQ.I. 2. ficeoffanftifyingand making holy the people of God : for other wife the Father aifo is holy, and fo is the Sonne,but that is the peculiar office of the Spirit to fan<5tih*e,frorn hence hath he this name of the holy Ghoft. Laftly, Ibeleeue in the holy \ Ghoft, that is, I put my whole truft and confidence in him, as I doe in the Father and the Sonne for my preferuation, and faluation : and more efpecially,as I depend vpon God the Fa- ther, as my Creator, and daily Prote&or, and vpon God the Sonne, as my Redeemer and and the holy Cjhoft Joepyal not fee thek^ng- domeefGod, thatis, of the holy Ghoft in the vfe of water in baptifme, fetting forth the power thereof,*'/'*, to elenfe from the filthineffe of fin,as water doth from the filth of the flefh. Or , if wee confider the workes of fanctification to bee all wrought by the holy Ghoft : as firft fauing knowledge, which is all one with faith, that moft excellent and holy- making grace. The Spirit Wttnefith With ourfpirits that Wee are the children of God, It maketh vs to know and btleeue thofe things, that are giuen vs of god, that is,righteoufnes h\ Chrift, through whom we are his adopted children , and in the way to eternall life.according to that. This is l$fi etcrr,all, to knoW thee to be the very God.andwhom thou haflfent It fa Chrift. Secondly, fpirituall goucrnment,whcreby euill is fuppref- fed,and that which is good increafed invs,crrounsauoyded, and the truth in all things folio wed.They which are in Chrift Iefus, to whom there is no condemnatio, Walk* after the Spi- rit, and not after the flejh, this fpirit rules in them , and cauleth them thus to walke, and all the ienncs of God are thus ruled, and 11 lob j 1.4. Pfal. 104.30 l.Proofe. Math.3.11 1Thef.-jr.19 Iohn 3.3. Rom. 8. z6 . 1 Cor.*, it". Iohn 17 j. Rom 3 10, 94 Verfc 14. . Gal.J.17. Rom.8.26. Iohn.16.13 I oh a. 1 4. PfaUf.8. Rom. 8. if. The eighth Ankle. Num.i r. Exodj2f.3i A&s.i. x.Dtity. To le our bodies pure. lGQT.6.19. and led, for all that are led by thefpirit of God, as he addeth , are the [owes of God. Particularly the fpirit To gouerneth,by ftri- uingagainfteuill motions, and by offring good : for thcJpMt fight eth againfl the flefo, at the fiefh fight ah again fi the fpirit : in our weakneffe it helps vs : for when wee are vnable to pray acceptably,it works with vj>,and helpes vs to offer vp fighes that cannot be vtrered ; in our ignorances it directs vs : for it leadcth vs into ail truth. Thirdly , fpirituali confolation , in our feuerail affl iclions and tentations , which is another part of holines: for this,he is called the Comforter, whom Chrift promifeth to fend,to mitigate the heauinefie of the Defciples after his departure : he is called the oyle ofgladneffe -> which maketh cheerf ullneffe euen to appeare inthe face ; he is called the fpirit of adoption ^hereby We crj,zs>4bba, Father ; that is arfe-* cling vs with the affurance , and comfort of Gods children , when we are feared and troubled. Fourthly,power,commen- dably to doe the weightieft duties of our callings : therefore it is faid to be the fpirit,that was taken of y the Lord blcfTed him , and all that he had exceedingly : how much more then will he bleffe vs,if we entertainc more near-1 ly'into the houfe of our body , not an Arke made of Cedar wood,but the Lord hereof himfelfe, the holy Ghoft, which h , when we keepe our bodies holy. Thefecond duty is, to beieeue without doubting , whatfo- euer is contained in the holy Scriptures: becaufe, that all ; were giuen by inftiration- of the holy Ghoft,and were let forth J by holy men, not of any fr'wate mot ion ,but as they we moued I bjtbe holy Cjhoft. Now , we cannot then beieeue in the: holy Ghoft, but we'naift alfo beieeue , whatfoeuer comes fro him. We are therfore generallyto beleeu thepromifes,thc threat- nings,the hiftories here contained, to be true ; thedoclxines, precepts , and prohibitions to be of God , and neceffarily to be obeyed: particularly we are to beieeue places myfticall, which pafic humane reafon , and places feemingly repugnant in themfelues, in the reconciling whereof, wee cannot bee fo fully fatisfied. Such things as be hiftoricall, weemuftnot hold parabolicall , as Profbtrus did the booke of lob , becaufe he could not conceive , how fo ftrange an hiftory fhould bee true. Such things as be more vnpleafing , \v£ muft not hold to haue come from an euiil God, and the more pleafing and fweetonely from our good God , as the Manichees and Afar- ckri »Cor.6.i8 Marii.if. i$am.tf.2i To beleeua the Scrips tvres,. . i Tim .j.rf. 2Pet.i.2i. 96 The eighth Article \ 3. Dutk. To yfr our gifts t*the honour of God. don did the old Teftament,for which they reie cted it and rts cemed onely the new. Such things as were written by men formerly {can iaious,but after their conuerfion holy &c vertu- ous,are not therefore to be reputed as vn worthy our beliefe as the Seuenani, and the Ebkmtes did all the Epiftles of Paul. Such things as were Written alter, not concurring in all cir- curoftances with the former, are not to be reieeted,as the £- bionitcs did all the Euangelifts,but Matbeft ; and fcrinthus, all but Marks* Am if there be any otht r that haue done the like 5 they haue, in ftead of beleaiing in, refilled the Holy Ghoft , and are therrore to be abhorred. As for ail foch as truly beleeue in the Holy Ghoft , I may more confidently vie the words of P*vt vnto ^g'ippa: t k?°*> that they belecue all the Ads 16, xj I writings of the Prophets and <4foflks , and whatfoeuet Penmen I of the Scriptures. The third duty is,to vfeall our gifts to the honour of God, who is the holy Ghoft,fromwhom we recdue them all, w hc- ther -wit and lcarning,wbether agility and aptnt (Te, whether courage, ftrength, and magnanimity >or eloquence, or diuers : languages , or any othenfor it is the. holy Spirit of God , that : makes men able to the duties of their callings , as wee haue I heard in the feuenty Tudges ioyned with Mojes, and in osfho- liab, and 7?ezaliel,&c. and as the Apoftle doth more then af- t Cer.47. firme % faying; What haft thou , that thou h.tft not nctiued f Jf then thou abufe thy wit vnto dtceite , thy power to tyranny ; and oppeffion, thy language to orientation, thy learning to ! prirte , thine agihtie to cogging and cheating , thy magnani- mitie to ftoutnelfe and ftubburnefle againft Gods Word , 1 thy ftrengch to ftrength of- drinking Wine , and of powring in ftrong drinke ; what doft thou elfe but turne the we apons, wherewith the Spirit hath armed thee againft thine enemies, vpon his very face : as if ihou moulded take the {word by a friend offered vnto thee in thy great necefsitie, and fecke to (heath ic in his bowels. Let vs thererore flye fuch m >nftrous ingratitude, and vfe our gifts according to rus good pleafure, let our learning, wit, and beft cunning, be (trained to further our own,& the fanftification of others.* let our might power andcourage, be bent for the ftrengthening, and the encou- ragemene To follow the guides of the Spirit, ragement of the feeble, and faint-hearted, let our agility and apmcffc, be forced to a readineffc, vpon all occafions of doing good. The fourth duty is,to fubmit our feluer in all things,to the gouernment of Gods Spirit, and nottofticKe in our owne wayes , nor to followe the (way of our owne natures : for whom fhould wc rather follow and be ruled by, then he, vp- on whom we place our confidence, whom wee beleeuc to be the Leader into all truth , and our Guide. For if wee follow our owne thoughts, they will deceiue vs, Wte cannot thinke a good thought : It what we imagine to be beft, we fhall foulely trre ; for all the imaginations of mans hart are onelj euill con- tinually. See what Cjehaxj. gayned, when hee thought, by fol- lowing his owne way , to get him great riches , and in the heart , condemned his Mafter Ehjba, of folly and nicenefle, who was led by Gods Spirit, in refuting a gainc , fordoing a myracle vpon Naaman. Looke vpon the mifery , into which Saul the King brought himfelfe , when hee thought to dcale more wifely , in the matter of the Amalekites , then Gods Spirit by Samuel directed him : for, hee thought to pleafe God well enough by Sacrifices, and to enrich himfelfe alfo, by that which God had appointed , toperiih by the fword and fire. And no leffe foolilh was *sfcban, and Ana* niat and Saphjra, to their fmart , as their Hiftories doe de- clare : and Salomon , in taking many wiues, and contracting aftinitie with moft Princes for the encrcafe of his power, a id eftabliihing his peace. For, GebazJ is thus made a loath- fome Leaper, Saulis turned out of his Kingdome, Achan and ^Ananias lofe their Hues , and Salomon almoft tenne Tribes of his pofterity. Let thefe examples therefore bee warnings vnto vs , that wee truft not to our owne inuentions , but goe oat after the Spirit , fpcaking in the Word with e^£- braham, thoagh wee our felues know not whither. Euen as filly Orphans, which know not how to buy and fell, and to dealein this wily world themfeiues, doe willingly fubmit themfekes to fome faithfull friend, that vndertakes this care for them. I £ueft. 91 ^Dutj. To fubmit mrfetuet to Gods spi- rit. 1 Corj.y. Gca.6.f. 2 King.s. r Sam. if, Iofli.7. Hcb. ix.i. 9% J he ninth Article. To btleeue in the holy Cdtholtque Church, Jguefi. 33. Which is the fecond part of your articles cf faith, concerning the Church of God ? Anfw. The fecond \f art u , The holy Qatholike Church, the Communion of Saints, the Torgiuenejfeoffinnes, the Refurreclion of the body y and the lift cuerlajhng. £&ft*3$' What learne you here to belecue; concer- ning Gods Church i Anfw. Tonre things, gucft.tf. Which is the firft i Anfw. Firft, I learne to beleeuejhat Cjodhath a Church, con- futing of a certaine number of true beleeuers , ofyphemfome be in J Heaven, andfome Vfon earth, and that I myjelfi am a member of I the fame. Exfla*. We are to prefix in our vnderftanding, lbeleeftei andfo to confeffe, Ibeleeue the holy Catholtke Church }&c. and not, Ibcleeuein, as we fay of God the Father, Sonne,'and holy Ghoft. For the meaning of the words then, it is fully fet dovvne in theanfwer, viz. although,! cannot fee with the bo- dily eye,intothe inuifible Church of God, confifting onely of true beleeuers, yet I doe by faith flrmely hold, that fas there is an outward and vifible Church militant heere vpon earrh, I that is, a company of people outwardly called, by the fincere ; preaching of the Word,and further marked out by the right adminiftration of the Sacraments amongft them,) fo there is : fucha Churcb,as is feeneonly by the eye of the Lord,inward- ; ly called by the efficacy of the Spirit,part of which is already triumphant in heauen, and part here ftill in this world, the one fort being the Saints and faithfull departed , the other .' faithfull men and women yet liuing : And becaufe I can no ! otherwife haue comfort in all this , I beleeue tc my further comfort, that lama member of this vifible Church, and of the fame body with the godly in heauen. 7. For the grounds of- this , they are firft to be brought, which tc(tifle,tha: God hath a Church. 2. That this Church is a vifible company called together, by the preaching of the Word", which is the Church before men. 3. That they yet onely The moji cert aim mjrkes of Gods Church. 99 cnely are the true Church before God, which are Beleeuers. 4. That no Church is to be beleeued in, that is,to be made the found ition or" our faith ,• butonely to be beleeued, that is, to be acknowledged, and to be cleaued vnto, when it is found to be Gods Church, and to be obeyed in all things, wherein it obeyeth Icfus Chrift the head of all. hirft,that God hath a Churches plain,from the often men- tioning of the Church of God in the Scriptures. Great perie- curion is laid to haue bin railed vp againft the Church, in the Acts ; and God is faid, to haue giuen (ome ro be Apo(Hes,&c fir the building vp of his Church. And in the Reuelation, there be feuen Epiitles , directed to feuen feucrali Chuches, one to the Church at Ephefus, another to the Church at Laodicea, &c. This is Co generally acknowledged, that it {ball not need to bee further infilled m. But that this Church isavnible company called together, by the preaching of the Word,&c. thefe being the principall markes andfignes, by which it is knowneamongft men, is fomew hat contracted, yea, explo- ded by the Romanifts, and other fignes of vniuerfauty, anti- quity, fucceflionof Billiops,5cc fublticuted, and therefore, ztiqHAHt'rilumoperoftiM, fas this Commentary will beare) to deale heerein. And hrfl of all, the word Gccltfi*,* Church, commingof =*- and •***• inGreeke, that is, to call out, gi- ueth grestlight herein, the Church being according to the llgnif cation of this Word , a people called forth out oft he reft of the world, as the Apoftie, not naming the Church at Rome , yet in effect callerh it , faying ; To jets W^hich are at Rome .called to be S4*ts : now, i fit be a people called out oft he world, the heft note whereby to knew it, muft needs be the voyce calling, which ifitbethe Talmud of the Iewes, it is a Synagogue of Chriits enemies, if the Alchoron of Aimwmtt\ it is an aflembiy of Saracens \ if the Word of God corrupted by falfe interpretations in matter of faith , it is a Sett of He- rttiques : B-ir,if "it be the pure Word of God, purely and fin- cerely preached, it is the Church of God. For, this hath beeiieacertaine note of Gods Church, andfuchascan- I not deceiue. Thus hach it beene noted to be in the family o( v£,that walked with God,t **Jby obedience to his voice ; I a and 1 Trcofe. Thtt cu hath * Church. Ads 8.1. Eph.4 n. Reucl.1.3. The true mdr^s of the Church. Rom. 1.7. Trccfes cf ihetldTe- (iament- 100 Actsi.41- Vcrfc 47. Efay «.20. Vcrfc 19* ilohnio. Verfe fcgypt, vnto Ca- naan. And ftill vnder the new Teftament,this was the infalli- ble marke of Gods Church, fir ft amongft the Apoftles, who were called out fro others by the word of God,to follow the Lord Chrift,thtn amongft other faithful people,asthey were added to the Church,they were called by the Word:witnefle that great vvorke of conueriion,vvrought by the Miniftry of Peter at one Sermon,there were 300o.who,when they heard it,were feuered from the reft of the world, & added vnto the Church; & it is immediatly further noted,that the Lord daily added vnto the Church fuch as JhouldbefauedyViz. calling them, by the Strmons of his Apoftles & Minifters. To proceed fro Hiftory ,to the Doctrine of holy Scripture.Doth not the Pro- phet Sfay teach the fame thing? when he faith ,7** the Law and to the Teflimony, iftheyfpeake not as cording to this Word, it is be- came the j hane no truth in thcm,vU>% W hen Seducers fliall gee about to draw the to the feruice of Idols, & to follow South- dyers, and fuch as haue the fpirit of Diuination, as in the 19. verfe, they were ftill infeparably to ftick to the Law of God, & not to follow them,which do otherwife: & the mark w her- by to know thefe is , that theyfpake not according to this ypord, then the mark of Gods people,muft needs be this word pure- I ly fpokcn,and taught amongft them. Againe,S.M« faith ; If ! there come any vnto you, & bring not this do8rine,rccci*e him not to houfe, neither bid him god/peed; And in the verfe before,hc twice nameth the doctrine of- Chrift ; He that continueth in the DoEHne of Chrift Jhath both the Father and the Sonne. So that,if John be made iisdge of the Churches markes , the principall rtiall be the Word, the true doctrine taught there. And to the fame cfredr. fpeaketh S. Paul, Though Vpe,or an Angel from hea- ucn, preach otherwife vnto you, then we hauc preachedjet him be ac- curftd: corrupt preaching is ftill made the mark of Seducers, and then on the contrary fide,(incere Preaching cannot but be the The markes of Gods Church. the markeof Gods people What fhould I multiply more te- ftimonies in this cale? Chrift himfelfe hath plainly taught the fame with his difciples. Foi ,to what elfc tenithefe words a- gainft the Pharifes ; O hypocrites ! Efaias Prophefiedwell of you, faying, In vainedoe they rvorfisp mee, teaching for doQrines mens precepts : Doth he not conutmue the Pharifies for their faife doctrine,tobeafalfe Church ? and what is this elfe, buttoiu- ftirie this,as a ccrtaine mark of the true Church, viz. true do- ctrine, and teaching out of Gods holy word ? and what hath been faid of the word of God, the fame is true alfb of the ho- ly Sacraments, thefe rightly adminiftredjare further certaine markes of the true Church ; for thefe are the feales of Gods word,the fignesof hiscouenant,wherby he binds himfelfe to be our God,and receiues vs to be his people>and fure pledges ofhislouetowardsvs, which we really haue, tiilweecome actually to be poiTefled of perfect holincffc , and glory with Chrift,inftead of which,thefeare heregiuen vntovs.The Sa- craments of old, wereCircumcifion, and the Paffeouer, the Baptifme in the red Sea, the water flowing out of the rocke, &c. which the Apoftle reckoneth vp, as markes of the Ifrae- lites, where he faith, that vnto them pertainesthe couenants, the gtuing of the law, andthefernke ofGod,&c. And more par- ticularly, when he would defcribc the old Church viiible, and the true Chureh of the Iewes , for example to the Church that then was,he fets it forth by thefe marksjT/;'^ ail ate of the fame fpirituall meat , anddranke of the fame fpiriwall drinke, for the j dranke of the rocke that followed them. And again,7"/^7 were eiH baptized in the Cloud, and in the Sea vnto Mofes. And in the Epiftle to the Hebrews, comparing the fir ft Tabernacle with the fecond,thatis, the Church vnder the old Teftament,with the Church vnder the new, hee makes the markes of that Church : The Candlefiicke, the Table, the S hew-bre ad 3t he gol- den pot \X>ith cManna , and Aarons Rod, Sacrifices, ®c. All Sa-» craments fetting forth Iefus Chrift. And more efpecially, at the firft ordaining of Circumcifion , and the Paffeouer , this is by the Lord alTigned to bee the end of them , viz. to bee a figneand markeot his people. Of Circumcifion, hee faith to ^Abraham , This fhall beg djtgne of my Conexant vnto thee, I 3 that ici Math. 15.7. Vcrfep. Rom.9.4. 1 Ccr.ic Vcrfe 4. Verfc*. Heb 9.3.4. Gen.i7' » 102 The ninth Article. Exod.n.23 Vcrfc25. Procfis of the New Tefiament. Mar.16.js, lPct.3.21. Aa.2.j8« a&.». TheodJi A. Atha./Sby- log.aetZon- fiantin. Socr. Ub. <, . c. 6. B for tnat mmY °f tne vifible Church arc | 1 reprobates, and without part in GodsKingdome, as our Sa- ! niour Chrift. teacheth by many parables , both of the fower | that wjent forth to fow , fome of his fecde falling vpon the thorny ground , fome vpon ftony , and fome vpon the high way, and fo bringing forth no truit ; and in the parable of the draw-net, of the good corne, and the tares, of the Virgins,of the feruants with their talents, cVc. all which tend to {ct forth the ftate of Gods Church to be fuch , as that therein j there be many caft-awayes. Moreouer, he teacheth the fame Math. 7.21* plainely, wherein he faith, They [ball cry, Lord,Lord,ofen vnto \ vs, W« haue frof hefted in thy name, &c. And in another place, Luk. 1 3 .2 jr . ThoH baft eaten and drunke in ourflreets, and taught in our Syna- gogues', but I "will fay vnto you, depart from meeye workers of ini- quity .Which being fo,it muft needs follow,that all the vifible Church is not Gods true Church , but onely the company of true beleeuers. Secondly, this is further manifeft, becaufe faith onely fetteth vs into Iefus Chrift, and maketh vs mem- bers of his body, which onely is the true Church : for to this efFecl fpeaketh the Apoftle : They Veere broken of by vnbeliefi, and thou ftandeft by faith, viz. Ingrafted into the Ohue tree Ie- fus Chrift,out of whom the Iewes were broken by vnbcliefe. Faith Math. 13. Math.aj. Eph.4l»- Rom. 11. a© To Mecue the ChtiYch. Faith onely maketh vs the children of Ahraham.znd heires by promite. Thirdly, the fame appeal eth from the defenption or the true Church to the Ephel ans : which he calling them, and magnifying Gods mercy in calling tlcmtothis eftate, he faith 5 Bj grace ye are fatted through fatth in leftu Cfotfl,and againe through him, je are Citizens with the Saints, tna of the houfholdofCjod, and are built zpon the fiundatio*ofthc Prophets and Afejlles , Jcfw Chrifi htmfelfe be%r.g the chufi corner ft one, in whom all the building coupled together , gtowethto *n holy Temple in the Lord. Here faith oticly is that, w hich makes vs grow to this Temple , and to bee thus neere vnto the Lord. No man therefore can beleeue himf elfe to bee a member of the true Church before God , by rtalon or any outward pri- uilcdge , entring him into the vriible company of Gods p eo- ple, vnleffe he be inwardly before God, through fauing faith made a member of the fame. r ounhly,that the Church is on- ly to be beleeued, that is,acknowlcdged, where it is found to be, and to be cleaued vnto : but n t to be beleeued in, that is, to be made the foundation of our fait h. This point, as it con- fifteth of feuerall members, fo are they diftinctly,and ieueral- iy to be layd open, f irft, ic is to be acknowledged, wberefo- euer it is found out by the markes before fpokenof, thus the Church at Rome was once famous all ouer the world; and Peter endeauoured much, after that hee had once beene with Cornelius and the Gentiles; to bring the Church of the Iewes to acknowledge them to bee the Church of G O D alfo : and indeed*, how otherwife can I fay , 1 beleeue the Church ? W hich is firmely to hold, and confbntly to acknowledge it. S'. condly, it is alfo to be cleaned vnto ; (cr when the Church Kgw firit to flourish vnder the Gofpell, it is faid, That (fod added vnto the Church daily fuch ai [hot* Id befaucd,he prouided that they fhculd be ioyned vnto the afTcmbiies of his people; fo that as 7Jcter faid vnto the Lord , Whither Jhou Id wee goe f thou hafl the words ofeternall life : fo laic h euery faithfull man and woman of his Spoufe the Church; Etc mail fife is no where elfe to bee obtained : all the creatures out of the Arke penfhed, fo doe all that keepe out of the Church. The word preached therefore, is by ail to bee attended, the Sacraments arc 107 GaijT Epfi.a.8. V«fe r9. The Church to be he tee- ued^dndnot beUeuedtn. lero» part. S.Ebtft.Al* Non dta- mtts credo in, fed ere* do ecclefe- Rom.i.S. Aft. 2, Ioh.^68, *o8 Camk.i.S The ninth Article. Reucl.3.3. lerom* DatnaffA OJthefu- prcmaete. C$n. Niet. arereuerently to be receiucd, the affemblies of Gods people to be frequented. Thus the Lord diredeth aJI his to doe in thatmyfticall fong: get thee forth by the fteps of the flocks, and feede their Kids by the tents of the Shep beards. Thirdiy,it is not to bee made the foundation of our faith, becaufefothe fpoufe foould be fet in the roome of the Husband Chrift,and becaufe that fo we might erre , and fall from true Chriftiani- tfe,as any vhlble Church may doe,and many haue done. For the flrft, it was before (hewed, that there can be none other foundation : for the next it is manifeftjthat the Church of the Iewes did often times erre , and chiefely , in crucifying the Lords LMeJJiah. The Church of Galatia did erre fo far,that theApoftle profeffeth himfelfe to be afrayd that hee had la- boured in vaine amongft them : hee was afrayd alfo of the Church of Rome for the fame errour, which maketh him fo ! longinprouingiuftihcation by faith without the workes of the Law. The Church of Sardis was fo farre gone, that the Lord faith, It had onely a name to be aliue , but was indeede dead : and the Church of Laodicea was fpiritually miferable,* poore, blind & naked : and Ecclefiafticall Hiftory doth fliew ! that fcarce any Church hath beene free, but at fometimes in-j fecled with herefie,which though it was not in former times'1 noted in the Church of Rome; yet I take it, itcouldnotbe farre from Herefie, when the Head thereof, Liber ifu,{iib(cri~ bed vnto Arianifme, ^Vi\Honorim vnto the errour of the Mo- nothelites : when /^ra///»wfacririced to idols, and Siluefter the fecond fold himfelfe to the deuill , and became a Coniu- rer , and Negromancer. But fay it was free a long time, doth that proue,that it muft needs be {o euer, nay,rather it is likely ,that as other Churches had their time of infection for- merly, fo the Romanes turne came more lately. Againe, that the vifible Church may fall into Herefie is plaine, becaufe it hath fometimes made decrees , and afterwards the-contrary hereunto,euen in matters of great moment. As about the Su- premacy of Biiliops : In the Councell of Nice it is decreed, That as the BiuSop of Alexandria had. authoritie oner all Egypt, Lybia, and Pentapolis : and the Romane Bifhop, had the like cuftome for the Churches about him ; fo the Bifhop of 7 hi Church may ore. 109 of Antioch, and of euery other Prouince fhould be fupreame within hisowne DioceiTe : and the fame thing is decreed in the Conftantinopolitan Councell vnder The§doftH4 the Em- perour, and in many more, and in the fixt African Councell, when the Biftiop or' Rome laboured for the fupremacy of all, hee was difcouered to felfihc the Councell of Nice for his purpofe, by comparing the Copy which he had fent, with others, kept by the Patriarke of Confbntinople, and of Alex- andria, & Co was reiecled with difgrace,both Zoz.mns, TSoni- facet and Siluefter , and it was decreed, that it fhould not be lawfull for any of Africa, or any other Prouince, hailing Me- tropolitanes of their own to appeale to the Bifhop of Rome. But rlrft their owne Bishops ; and Mctropolitane,{liould haue thecauie brought before them , then a Prouinciall Councell, and thenagenerall. And in the feuemh African all Prince- like fupremacie is taken away from the higheft Bifhop. Tri- maftdisepifcopus non appelletur Pr weeps fac&c% that is, as the Bij} op of the fir ft feat may not be cal- led the Prince ofPrtcfts, or chit ft Prieft^r fuch like : but or.ely the ^Bifhop of the fir ft feat. And according to thefe Councels lome Roman Bifhopsthemfelues haue aihrmed.M« the third hath left written, that, none ought to be called chiefi Prieft,or vniuer- | [all Bifhop. Clement the 3. Bifhop of Rome from Peter ,(as they ; reckon)liuing in the dayes dilohn the Apoftle, wrote an Epi- i fl'e vnco him with this (uperfcription. Clement to the Bro. i ther of the Lord , the Ltfhcp of Tjiftyjps , gouernour of all the \ Churches ofCjod, ^herefoemr thty ,ire founded by his frouidence : j Nowifthe Ap ftle as long, (tinier of them all, werechiefe j gouernour ofall,as he acknowledge thj he denieth hisfuperi- i ority any other in the world : that I may adde no more of the I learned Fathers of the Church, that could not heart this high j title in any , but the Antichrift ; as in Gregery the great, Bi- ; ihopofRcme, whoaifirmed, that the title of vniuerfall Bifhop 1 agreed to nore but either to zArtichrift, or to his foiournour t &c. But the Bimop of Rome hath intruded vponihistitle in de- j generating times, in the Romane Councell called by Boniface the third ,tbis thing was chiefly handled and decreed,/ h*t the Romane Bifbop fhould be Tcpe, and Pontiftx, that is chiefe Bi- (hop, Con. Com* ftant.Can.i Com. Affric, 6. Cctt.djfric. 7. Cam. 6, Hi ft. M J/. de.Cem. 6. cap.2-pa.4l Clem.Epift. ad lo ham. Greg. Eptft. lib.4.Ef>$fl. 3*39. no A»*o 606. Uifi Magd. Cent. S.tf.g. Of Images. Cent.t.c.p. Con. Trid. Seflf.ca.t. The ninth Article: (hop, and hone fail power to catt t andtodiffotve fiuncels, And to rattfiejr abolijh things decreed hy Councell ; through the fauour of wicked Phtcas ,vvho flew his Matter Mamntiw to obtaine the Empire, and being reproued by the Bimop of Conftanti- nopie,preferred hisaduerlary theBi&op of Rome in thisma- ; ner, who had a long time gaped after it. And this his priui- Icdge was after confirmed by Pipm, who was made King of France, his Mafter being depoied, and did this to gratifiethc Bifliop of Rome for this good office done vnto him. But his authority ouer Councels hath fince againe been reuerfed, and I he madelubiecl vnto them by the Councell ofConftance, and I ofBafl. I Againe, for free-will, you may fee thecontrary decrees of | : Councels before in the Treatife of mans corrupt eftate jvnder I ! the third queftion.For the worfliipping of Images,it was the ! plaine decree of the Conftantinopolitan Councell vnder£*«- ftantine Ccpronymits, wherein were 338. fcifhops; that if any man fliould prefume to make the Image of God the*Father,or of Chrift,or of any Saint,he (riould be accurfed. And about forty yeeresafter, vk>. Anno 704, vndcr Charles the Great, was a Councell held at Franckfrt , wherein it was decrccd,that,/r Should be altogether eftranged 'from the Chriftian \ faith, and held agreeable to the Jfiperflttion of the Heathen ,to Wor- Jhlfand adore Images. And with this, doth all antiquity con- I fent. But contrariwife m the lecond Nicene Councell, aflem- bled by Irene , the Emprcfle of Conftantinople , ( who wic- i kedly and vnnaturally , put out her owne fonnes eyes , and draue him into banimment) it was decreed, that they fliould be vvordiippei ; and more lately, in the Councell of Trent order istaken, that the fame Nicene decree, be of all men fol- lowed. The like might be fhewed of the calling of Councels anciently by Emperours ; but now by Popes of fupreame ho- I nour, which was wont to be giucn to Kings and Emperours, | but now to Popes. Of Purgatory, thereallprefcnce in the j Sacrament, the adoration of the Hoft, workes meritorious | and fupererogatory, of Monkery, and infinite ceremonies of j which, nothing anciently , but now the world is full of de- ! crces hereabout. i But! The Church may trret But thefe contradictions already obferued, may fuifice to ihew, that the Roman Church it felfe is not free, butfubiecl to error & herefie,for contradictories cannot be both truths, therefore it muft needs fometime onely haue bin in the truth, and fometime againe caried away with herefie. Laftly, this further appeareth,frcm the confideration of the mannerj how things haue bin caried from time to time in the Church, viz,. fometime according to the will of one Emperour, King, or Pope, and fometime of fome few, and that notfincerely, but apparantly feeking themfelues , & oftentimes to iatisfie their malicious mindes. I fhould dwell too long hcre,if 1 fhould en- ter into a particular exemplification of this : it is fo plaine to all that read of their proceedings, as that it cannot be denied. Hrft,fomething hath bin conceiued by an higher power,then a Councell called, and his minde being divulged, they feare to appeare that be of a contrary opinion,or if they appeare,they are not admitted into the Councell, or through feare recant- ing,are rcceiued, & fo it is proceeded to the matter propoun- ded. Then a great friew is made, of calling vpon the fpint of truth-for his alfiftance, but all is concluded, according as was before concerned: and accordingly is taught in the Churches; and thus the people of God,vnder the pretext of Councels, is feduccd. Which things being fo,let the Reader iudge, whe- ther the Church vifible may not eafiiy erre, feeing the fouri- taine , from whence things there held doe proceede, is thus troubled and filthy. Againe,admit that freer Councels,which reprefent the Church, be called (which cannot be granted to haue bin in the Romane Church, certame hundreds of yeares iaft paft.)yet who be they that make vp Councels,are they not menPthat I may not fay , men altogether intangled with volup- tuous Huing,afpiring after nothing but honours & filthy lucre for the mo ft part ? and what afTarance,! pray you,can we then haue that they cannot erre ? yea,what feare may we not iuftly haue,thatthey haue altogether erred?for if one,or fome may, what more priuiledge can they haue altogether ? If it be faid, that this is a doctrine tending to Atheifmejfor if the church may err^therc is no certainty of truth to be had: if no certainty of truth to bee had, then is there iuftcaufeof fufpition III Obktt. Ill 1Kin.l9.i8 The ninth Article. * Pet. 1,1*. Gat.i. 8. OjUeSl.i. The truth tyorpuc, without the Pope ludge. i Pct.3. 16. xlob.4 1- iThef.J. Efay g. 20. fufpition giuen,that there is no certaine truth at all ; and then faith the Atheifl, all is fabulous. I anfwere, that this confe- quence is moft falfe : for though all the Churches viiible in the world were in an error, yet there is certainty of truth to be had, ws. in the holy Scriptures, to which Gods people ta- king heed, may befaued from following *Baa/,with the feuen thoufands in Ifrael in Elijahs time , who complained of the common reuolt of all,but himfelfe alone ; but was comforted with this , that the Lord had left vnto him feuen thoufand, whofe knees had not bowed to Baal,v\ov their mouthes kiffed himfelfe. For thus taking heed vnto the holy writings of the Prophets. S.Teter commends them of his time, calling it a fisrc word , and a light flitting in 4 dark* place, and telling them that they doe well: and S.Pastl would haue the Galatians not to regard the very Apofties,in companion of the Gofpel, which they had receiued, faying ,//W om-feluesyor/w Angel from bea- ten, teach any otberwife, let him be accurfed. If it be faid further; All Heretikes do paint ouer their here^ fies with allegations out of the Scriptures, how therfore fhall we know them ? Can euery fimple man barely by the Scrip- tures, difcouer their craft, and keep himfelfe from their poy- fbn ? they are rather thus in the way of being pcruerted, to their ineuitable damnation, as S. Peter teacheth. I anfwere, that this is a maruell,feeing SJohn biddeth euery man try the fpirits, whether they be ofGod,or no : and giucth a generall rule to know them by : and S/PW faith, Try all things, and cleattc to thatVvhicb is good : and the men of Bera?a are commended, for fearching the Scriptures, to finde, whether thofe things were fo , which were taught them by chiefe pillers in the Church of God. What impudency then is it,to count this the high Way of errour ? How did the people of God of olde, that had none but the Law, and the Teftimony,with the help of Gods Priefts,to direct them? What,were thofe of the Pri- mitiue church more flenderly appointed then wcof thefe laft times ? Or is there any now fuperiour to the very Apoftlcs, who fubmitted their teaching to the tryall of this rule ? Let the Romaniftsthen be afhamed of this fhamefull aduancing 1 their Pope,as infallible Judge of all points of religion: for this is OhkUim dnfatrcd. "3 is indeed the way to Atheifme,the way to all crror,when one Pope (hall contradift anorher, or any fhall fall into herefie, as they haue done, and yet ne held for infallible. Our rule is more certain , and neuer deceiueth, but when fickle-headed perfons will wreft it to their owne wils, and not bring their conceits into fubie&ion to it, which is S.7V- ters meaning. \rer here holdeth the promife of Chrift, con- cerning theSpirit,to lead vs into all truth,M^.if with humble hearts (thinking that wee know nothing, as wee ought to know) we come to read and heaie the word of God,and com- pare places more hard and obfeure, with plaine and eafie pla- ces, praying heartily in the name of Chrift, to be directed a- right, and no way belongcth to the Bifliop of Rome, as head o the Church, as his flatterers vainly pretend. If any man wil further obied,that this cannot yet make any Chuich appeare to be a true Church to them that are with- out : For thus alf > the RomarcChurch wil rather be iuftiried, for that many points there lield,difterent from vs, are plainly letdowns, which without glofing, or paraphrafing , is not foin the Charch oftheProteftants.For txample,S. /****/ hath taught p 'airily ; Wearenotiuftificdbyftith. Without works t Jc is not fo of i ftiflcation by faith alone. Our Sauiour Chrift hath (aid plainly yTh is is my body :hut not fo of the figne of his body. S-Prftf/hath laid ; Worke out your falttat ion Vvithfeare and trem- bling. S James againe faith, If any be prig, let him he dhojntedm the name of the Lord lefts ^cand :xprt fle mention is made of traditions,&c. I anfvvere : It is good for the Roman Catho- likes to deale herein,but with fbme lighter points of the reli- fion, for feare (if they (hoald proceed further to their grand o&rines, of muocation of S ants, of fmage-worfhipping, o worfhipping the bread in the Sacrament,of withdrawing the Cup from the Laitie, of their Latine St mice, and ridiculous ceremonies, and works of Supererrogation,&c) of being al- together grauellcd here. A man would not thinke, that the} had the face to bring their ftubble to the Scriptures withou1 blufhing; for if they haueonefentenceofScripture,in word;> fpeaking with them, we haue ten for the Proteftants. We haue an exprefs command/orbidding Images,& their _____ . K wor&ip, i Cor. 3* ObkB. Ofpeynts maintained h ?v»e haue done but our duty, Vphen Vfehaue dene all. Againiifree* will ; We i Cor.j j, cannot thtnkeagood thought o cttrjelues. With infinite places | more,of which very children are not ignorant. For the places | by them alledged,they are but mcere ihewes. lames muft be ! compared with Taut ,, who is more large in thepoyntof lu- fUfication,and fo his meaning will appeaire, that wt are iufti- fled, that is, declared to be luft before men by our attentiue and vnpartiall workes, the reft are e'mfdem farina, eafie to be I anfwered,as no reader is ignorant.And therefore if the Scrip- | tures be acknowledged the rule of truth, the Church wil foon be made manifeft, euen to the vnconuerted. If it be further obie&ed, that plaine people cannot know, which be the Scriptures, becaufe the languages wherein they were firft written,is hidden from them; now there be diuers WerL ' translations indeede , but much differing one from another, how then,ca.n they know the truth by the Scriptures ? I anfwer,thisisa very filly fhift indeed :for arenotthefcrip- turestran flated, the very fcriptgres of God,as well as theory ginals ? if there be difference of tra filiations, it is no more but as if the fame hiftory written in a ftrange tong fhould be told jin Englifh by diuers,fome expreflin^ it after one maner,(orae after another. Now for this little difference in vvords,no man I fuppofe,will fay,that no certainty can be had of the truth of the thing told, by fuchas are vnskilfull of that tong ; but that he may the rather perceiue the crurh, becaufe they all agree in the matter which they interpreuyetthis is not the only thing that bringah them to the knowledge of the truth, but to the firft beginning of knowledge/As the people of Samaria were brought firft to beleeueinChrift by the report of the woman, with Obieft. 4 The Scr$y tures tr an Obkttions anfrvered. with whom he had talked,but afterwards they profefled,that they did bcleeue, not becaufe of her words, but for that they had heard htm themfeiues t fo they acknowledged the truth at thefirft, becaufe they finde it fo written in tranflations, but afterwards, becaufe they are certified by 'the Spirit, and their faith is not built vpon men,as the Church of Rome doth flan- deroufly aliedge, thus pulling themfeiues by the eare. If it be ftill further obiecled, that this iuftifieth thofe inor- dinate heady perfons, the Browmfts, Anabaptifts, Familifts, &c.forthatmfimplicity feeking for the truth in theScrip- tures,they do find it to be the dodrine taught amonglt the,& cannot find ours to be fo. 1 anfwer,that they do fowly deceiue the world vndcr the colour of(implicity,& religion : for that they fceke not the truth, but to bring the truth zo the fauou- ring of their conceits , asmayeafilyappearetofuch , as fhall obierue their infolent carnage and levvdneffe, which they fol- low, vnder the pretence of confeience. Morcouer,as (jamalid well noted, vnto the Councell gathered againft the Apoftles ; If this counfcll, or this Vvorke be of men, it Will come to naught, but if it be efgod,je cannot defiroy it. So may it be faid of them,lf they were of God,they fhold at Come time or other,haue flou- rished ; but in that their worke comes to nought,it is a figne, that it is of man. For they haue long troubled the world, and yet they are at this day almoft none. As their fighting hath bin for fliado wes',& about no fubftance/6 haue the fantaftical Enthufiafts themfelues,as Shadows vanished away.Laftly,if it be obie&edjthat yet it will remain doubtfull,notwithftanding this ru&of the holy Scriptures, whether the Lutherans, or Ca'luiniftsib called ,be the true Church of God: becaufe they both propound vntotheinft?lues,to',find out the truth hereby: both are content thus to be brought to their tria!l,& both do : almoft flourish atike.I anfwer:That howfoeuer the Lutherans bee; gricuous enemies vnto their brethren . efpeeiafly fome more harih & hot-fpirited amongft them,yet we do think fo wel of them, in regard of 'the points,wherin we confent toge- ther ,as that we hold them to be the true Church of God alio. The only thing that muleadeth the, is, that they are addided tio raucjh, lurartitt vtrfoM*gftrl\ that is,to flick to Luther* y'f _. K a . teaching. IIJ Ioh.44f( Obiett.$. The Fami- liftes and Brcwmfiu A&s r.38. ObuU. 6. OfLuthe^ rant and Caluinitfs. ■ n6 The ninth Article. frtdchti. I Pet. 1.2. i teachmg,who no marucll,though he could not fee to reforme ' all things himfcife alone , and ib were oucrtaken with fome \ fmall errours. If they be not fo charitably arretted vnto other J reformed Churches, the Lord re&ific both their iudgements and afifedions in his good time, i . *D*ty. | Now follow the Duties of this faith.The firft is,diligently T»fr is one within, whofc circumcifion is of the heart : all outward things will (land a man in no ftead, God may ftill not withftanding all thefe, bee difpleafed with thee, and thou mayft proue a caft-a way,as the Apoftle fpeaketh by his owne example. Doft thoubeleeue therefore in word ? beleeuein heart, and in truth alfo. Doft thou make cleane the out-fide ? . K 3 clenfe "7 l/Dutj, To cUaue etnjlantly to the Ptt- tefiant Chnrehett Ioh.l*40. 3. Duty. To be up- wardly cat* led. Rom.2. if. I Cor.9,17' uS 4. Duty. To l^nowe the funda- ment d It feints* Rtlesofdl- reftton, to it kept from trrour* Numb. 14. The ninth Article, cleanfe the infide alCo ? Doft thou appearc to men to be a be- leeuer ? O prouidc that thou may ft appeare fuch vnto the ail- feeing eye of God ? The fourth duty is, to be wel acquainted with all doctrines of the foundation, and that by comparing things written hereupon with the fountaine, the Word of God, and not to hang vpon any mans fleeue, left if hee fail into the ditch, hee pull vs alfo after him. For euery vifibie Church as hath been fhewed, is fubieft to erre : Let vs therefore cnely follow the Church, as it followeth Chrift Iefus. Take heed that iw rea- ding or hearing,thy mind be notforeftalled with error: think nothing, conceiue nothing, know and refoiue vpon nothing, vntill that thou findeft it in the holy Scriptures. Whatfoeuer thou haft learned hence, walke ftiliin humility, be not puffed vp aboue others.Pray hartily for the inftrudion of Gods Spi- rit, and with David looke vp to the Lord, and fay, Lordoycn mine eyes , to fee the bonders contained in thy Law. And laftly, where the foundation is rightly layd, where the fubftance of Religion is held,feparate not thy felfe for trifles, and by-mat- ters : for as the Apoftie faith of meats and drinks, that they neither commend vs,nor difcommend vs before God: fo is it of all outward things , they may be inconueniences ; but the greater is,with Peter, to goe from the company of our fellow difciples : for this is a degree to the deniall of Chrift him- felfe, with the Ifraelites,to goe vp to fight againft the enemy without CMo(es and the Arke, and ineuitably^ to thruftour felucs vpon horrible deftruclion. £>wft-3 5 . Which is the fecond thing that you learne to beleeuc, touching the Church i Anfw. Secondly, 1 learne to beleene^hat CJods £hurch is holy, that is ,fa??clified,andn>afited by water, and the holy Ghofi}andfttch at daily froceedeth in holtnejfe, vntill it come at the lafi9 to be pre- fented be fire god, without fpot or Verinkje offmne. Exflan. This thing is fpecially to be attended, as another notable markc of the Church of God ; and left any occafion of crrour be taken by them that feeke occafion, the ft nfe is firft carefully to be opened,which is, i.Thattheinuifible Church of Chrifis holimfji imputed. of God, t/^.all true Beleeuers,are accepted for holy in Chrift Iefus , at the very firft aclof their conuerfion vnto the true faith, though before they were moft vnclean by fin. a. That they are ail indued with a&uall hoiiucffe, through the opera- tion of the holy Ghoft, viz.. with a conftant hatred, and ftri- uing againft all fume , and with the loue of vcrtae and grace, and with an earned ftudy and care to grow herein. 3. That, as they which are recouering from any dangerous difeafe , that had brought them very Low , grow euery day ftronger, vntill they haue recouered their perfect health and ftrcngth, and as children grow vp in ftature, and in the line- aments of their body, till they come to bee perfect men : So doe trueBdeeuers grow in hoiineff-, bringing forth dayly more fruits hereof, vntill that at the laft in death, all vvic- kedneflfe be tubdued , and they be in holineffe perfected, and fo without (pot , or wrinkic preferred before the Father. 4. That euery true vifible Church is holy alfo, t>«. in regard of the beft members thereof, though not in regard of the raoft, or greateft therein. 5. That howfoeucr the corruption of manners aboundeth, yet thedo&rine remaineth holy, and pure, reprouing thefe corruptions, and vrging to ail holineffe ofconucrfation. For the grounds of holy Scripture fetting forth all this. Firft, that through faith ail true Beleeuers are accepted for holy in Iefus Chrift at the very inftant of their conuerfion : thisappearethpiainely, becaufe that faith iuftifleth, that is, makes a man iuft,and holy: faith ingrafteth into Iefus Chrift, and maketh vs partakers of his holineffe : faith maketh, that Chrift dwelleth in our hearts. Againe, faith maketh v* to be the Sonnes of God ; for, tofach as beleened in his Name, he gaue power to be the Sonnes ofCjod: it maketh vp the marriage betwixt Chrift and vs, that We become flejh ofhisflejh, and bone of his bone. And what more can be faid then, to proue the ho- lineffe of true Beleeuers ? will any man deny any thing in Chrift to be holy ? dare he fay,that the fonnes of God are not holy ? can it enter into his thought , that the place where Chrift dwelleth is not holy ? The Father imbraccth his Pro- digall fonne at his very returne home vnto him ? The Mafter ____ K 4 of 119 l.Proofi. Rom .3.2 3. Rom. 1 1. 20. Gal.3. 17. Ioh.1.1*. Eph.j. 12 0 ?ht ninth Article. of the vineyard preferreth tbofc , that were called at the laft 1 houreof the day ; our Sauiour Chrift rcceiueth the penitent thiefe into Paradife the very day of his c, nuerfion, (hall wee not thinke then,that all thelc were holy , which was, not through any holinefie of their owne , for they haddoneno- thing , but through their faith in Chrift, making his holi- neffe to be theirs? %. Proofe. Secondly, that they are endued with adruall holineffe, the Apoftie intimateth, when he faith to the Romans, that they were called to be Saints, and Saint 'Peter , when in praise of Rem. 17. Gods Church,he izithyTe are a cbofen generation 3aroyaU Priefi- x Pct.z.9. hoed, an holy nation^&c. And againe to the Epheftans, Tee are Eph.2.9. Citizens With the Satnts, And Saint John faith, He that hath this ° heft; purgeth himjelfe , eucn at hee is pure, that hath called him. : Morcouer, that all beleeuers are thus, is plaine, becaufe t hey I haue one common calling to be Saints, whatfoeuer they (hall plead at the laft day, if this be wanting, if they be workers of Math.7.12. iniqurtyi triev fa^X be bidden : Depart je Workers of iniquity, I knewyou not : for this are the holy Apoftles fo diligent in PhiU.14. ftirring vp hereunto. Doe all things ,&c% That yee may bee 1 5 . blamelefte, and pure, and the Sonnes of Cjod Without rebuke. Haue your conuerfation honefi among the Cjentiles, that they Which jbau Jpeakf euill of you, as of euill doers, may by your goo dWorkei glori- 1 Pet 2 11. $* ^°^: a 1C ,stnc plaine fentence of the Scriptures. With- out holineffe no man (ball fee God: Laftly, that this holineffe is a conftant hatred and ftriuing againft finne , and an vnfained loue of vertue , and endeauouring thereafter ; and not onely tam outward obferuation of holy duties ; nor yet on the con- trary fide, habituall righteoufneiTc,fufficient toiuftifie vs be- I fore God. All this is alfo plainly taught, especially by Saint Rom.7. I Pau/it) his owne example , he f>i ofeffeth of himfelfe that he J loued the good, and did ftriue after it , and that he hated the euill, and efchewed it, in f uch words, as if he would defcribe a man panting in his ftnfe with moft deadly enemies, and grieued that they fhould any whit ouermafter hirn,and there- fore plucking vp his greateft courage , and vniting all his forces againft them. And the fame afr'eclions againft finne he (heweth to haue beene in the Galatians, where hee fai'b : The To grow in holinejfe. The pjhfghteth agahfl thefpirit , and the ff kit againfi the flefb, fo that ye cannot doe thofe things that you tyould : and exhorteth all men to the like, faying, Take vnto you the Vpbole armour of god, thatjee may be able to r?fifl,&c. More particularly that theholinefTeoFthefaithfullisnot onely an outward obkruation of holy duties (as fome per- uert it) but this earnefl hearty endeanour againft finne,appca- reth,becaufe that this affeaed lingular outward holincffe, fas being a meere Image to deceiue the be!;olders)is reie&ed,and the endeauour of the heart only(as the fubftance) is accepted. The Iewes of old had otherwile beene holy enough, when they drew neere vnto the Lor J, With their lips, their hearts be- ing farre away : and the Phari'eeshad beene the holieft of all> for their faftings, prayers, and almes : for their Sabbaths, and Synagogues,for their often wafiiings,and outward deuotion: but they are condemned for mod vaine , their feruice is fo diftafted , that they are bidden to bring no more oblations ; they are challenged for their incenfc, new moones, and fo- lemne affemblies. For not the hearers of the Word, but the doers are blcfTtd; not the offerers vp of many prayers,but the fecretly deuoute are rewarded; not thefacrificers, but the mercifull doe the will of God the Father. Againe, that our holintffe is not righteoufnefle fufficient toiuftifie vs before God, the Lord himfeife affirmeth, when he faith, Ifyee have done all that ye cm, ye haue done but jour duty, ye are vnprofitable feruants ; S. Tax/hath fpent m my of his writings purpofely hereabout, viz to (hew, that all fuch as feeke this way to be iuftified, (hall iu ely mifle of their marke, let them colour it ouer how they will, alleadging our vnion with Chrift, (o as that our anions are meritorious and perfect through him, I am fure that none of the ApofVes doe giue him any limit vnto this doctrine. Pih Muh.rf. Efa. 1. Math. 7. Chap 6. Rom. 7. jfi. . Ioh. x.8. 122 i Cor.! i. I*- Eph.i.io. The ninth Article. iPec.$x8. \ i Pct.i.i. Eph.4.14- Hebf, Gal.j.17. Phil.;. 9. Eph.y.27. ftles, and the excellent Chriftians of their times : nay, let him take heed rather left by fo doing he bccodemned,feeing,that, ifwefrdge ourfel*es,we{haU notbeiudged, and not if we iuftifie our felues. Againe,that the faithfull are euer growing in holi- 1 nes,vntil that they come to be perfected in death,& then (hail be prefented without fpot or wrinkle.Their growth is plain- ly taught in the Epiftle to the Ephefians , where fpeaking of Chrift, it is faid. In Vohom aU the building being coupted together growcth to an holy Temple in the Lord, that is, as any building which becommeth fit for habitation, groweth necrer per- fection euery day , till at the laft it be fully finifhed ; fo doth the Church of God. Wherefore wee are often remembred hereof by Peter, who faith, Grow in Grace,and$n the knowledge of lefu* Qhrift ,wcA where he exhorteth fo defiret he Jinceremilke \ of the Word that Vee may grow thereby ? and by Pan/, faying, Be renuedin the /pint of your mlnde, and put off the old man, and put ! en the new, that is9 put him offmore, and become more holy, i and righteous : and againe,where he reproueth the Hebrews j for their weakeneflfe, euen then, when by reafon of the time, they might haue beene ftrong men in Chrift ; to omit the Lords vpbraidings of his Difciples , for that hauing beene with him long , ftill they vnderftood not his parables, they j were yet weake in faith, they had not yet growne in mortifi- i cation of their fleftilineffe. Moreouer, that perfection is not j attained till death, appeareth, becaufe whilft we hue, we car- I ry the flefh about with vs, by reafon of which we cannot doe thofe things we would : we are but like a bad writer, hauing i his hand guided by a more skilful mafter,& this fcholler not- j withftanding is vnable to write a perfect faire had, by reafon of his o wne vntowardnes : fo the holieft of Gods children is fhort of perfection, by reafon of the flefhes weaknefTe,though they be guided by Gods fpirit. And this they are not aftiamed toconfefs againft thtmfeiu. s, Both Paul, I ftriuc faith \\z,after the marke, not at though I had ilready attained it ,&c» and lames and lohn, as hath bin already jfhewed. But in death all imper- fections vaniili away , then (hall tbey be prefented without fpot or wrink'e:ror Chrift K\\zrtorcgauehimfilffirhis church, that he might clenfe andfanllife it,not having fpot or wrinkje:thcn the The bolwejfc of the vifiblc Church. the Bride is in her perfect beauty , in a vefture of gold of O- phir,with needle-works all glorious : (he is then as a city, the pauingof vvhofe ftrectes is of gold , the walls of precious {tones , all things mod bright and Shining : fhee hath a filuer palace built vpon her, if fie be A Vpalljfa doore, fie ii endofedwith boards of Cedar : if fhee be in any degree of true grace, fhee is perfected and made happy, There is not need of an imaginary purgatory fire to purge them, Chrifts blood alone hath done it ; his merits hide all tbeifrblemifhes, and through him they are accounted worthy to enter immediately into Paradife, to receiue their peny of eternall glory , though they haue wrought but one houreof the day. If any perfection be afcri- bed to any in this life , it is meant onely of integrity, and vp- rightnes of heart, and not of a perfect degree of holinefle,and abfolute fulfilling of the law in all things. For the holinefle of Gods vifiblc Church, that this is in re- gard of the beft,not of the greateft therin, our Sauiour Chrifi J maketh it plaine in his comparifons , comparing the Church vnto ground, wherein cornc is fowen,fome falling in the hie- way, fomc vpon thorny ,iome vpon ftony grounds, there be- ing for all thefe but one good ground ; and vnto a field where- in isfowne both good corne, and tares by the enemy, which grow vp together,&c. now all this ground thusfowne, hath the name of corne ground,though the beft of it only be corne. So is it with the Church , it is called holy by reafon of the faithfull, not of the molt or greateft therein,which are tares, or thornes, and briars comming vp amongft the corne. And this hath euer beene the ftateof the Church vnder the law. They tyere a/I baptized vnto Mofes, and did 'all eate efthefamefpi>- tit mill meat; and did all drinkj>f 'the fame fpirituaU drink? jet with many of them, Was Goddisjteafed: and vndcr the Gol pell , the Church of the Corinthians was troubled with inccfluous perfons,. with branglers, and with drunkards ; the Church of Galatia with falfe teachers, and many fo inclined vnto them, that the Apoftle feared, that he had {pent his labour in vamc. The feuen Churches in Afia , named in the beginning of the Reuelation, had many bad members in them : and the fame is true of all others before, and after them. Laftly, Pfal.4y. Rcud.ax. Cantic.f.p. Math. 20. Math. 13. I Cor. 10. 124 Math. f. The ninth Article. \ Math. lo. i Cor, il. i Pet.*.*. DtuMJ. I. *Dutj. Tofeparate from the Church of Rome, I Tim. 43° Cdmfeg. Comtttis. Aujruft. an. $O.PtgghlU4 Ecciua. Comc.ToH. i Cam.j. Laftly, for the holineffe of do&rine taught in the Church, this is to neceflfary , that wherefoeuer it is wanting, it is a cer- I taine figne of a falfe Church, of a ftrumpet of Satan, and no Spoufe of Chrift.Euen as fait, w hen it hath loft his fauour,or a light hidden vnder a Bufhell,is no light, no fait, good for any vfe, but to be troden vnder foot of men : fo is the goodlieft Church corrupted in the (ubftatitials of dojflrine,it is no more worthy to be honoured as Chrifts Spoufe, but to befpurned, and trampled vnder foot,as his rnoft treacherous enemy.The teaching of the true Church, is Chrift his owne teaching^ac- cording to that : He that hearetbyou, heareth me* And I haue rtceiued of the Lord, that which I hauedeliu>red vntoyou : And ai new borne babes defire the Jin cere mil\e of the Word, not mixed,and corrupted with the poyfon of falfe doctrine. Yea, whatfoeucr (ignes be fhewed, and wonders done, the compa- ny oft hofe that teach Idolatry, or any graund errour fighting againft Chrifts Kingdome , or vilifying his precious blood, and mediation, is to be auoyded,itis a fure flgne,that they are falfe prophets, wicked teachers. For the duties of this faith. The fir ft is, to make vs ftiil to be more feparated fro the church of Rome,for that (heihew- eth her felfe in this to bee a very ftrumpet, a falfe Church. Witnes her teaching, That it is vnlawfull for Priefts to mar- ry, howfocuer vnable to containe , when as the Apoftle cal- leth this the do&rine of deuiis forbidding to marry: Whence it commeth to paffe, that in ftead of holy Priefts,{hc is full of filthy fornicators, and ftandeth to the iuftifying of t hofe abo- minations , teaching, that it is better for them to haue ma- ny whoores, then one wife ; that fimple fornication is no more, then aurem fcalpere •', to [cratch a mans care* Wherefore without making any fcruple,is whoredome publikely pra&i- fed all ouer Italy, and infinite ftewes are tolerated in Rome by the Pope , who taketh a yeerely penfion of 3 0000. crownes therefore,which they ca\\yLatlis cenfus. Pope Clement would haue women common vpon this ground. By the order of na- ture, the vfe of all things {hould be common. In acertaine Councell vnder Pope Leo the firft, it was decreed, Thathee which hath no wife, but a Concubine in ftead of a wife, (hould J The Church is.Catboliquc. (hould not be expelled from the communion, if he were con- tent onely with theconiun&ion of one w"man, or concubine. And vpon this liberty giuen , it would offend all chafte eares, toheare the reports of their filthines in Rome, made by fuch as haufc beene there. One faith, that being at Rome hce faw Prelates, and Priefts take with them openly from the Chur- ches common whores , and carry them in their Coaches to their houfes,and gardens : and in the time of proce(Tions,that honeft Matrons durft not come abroad for feare of them, lay- ing in waite to take them. The (ame man further protefteth, that he can truly, and holily teftifie,that in Italy and Germany hee found not Hue Priefts amongft an hundreth, which had contained themfelues from the filthy company of whores. And why (hould this feeme ftrange , feeing the Popes them- felues haue beene fo beaft y ? Innocent the eight had fixtet ne baftards : Ti us the fourth was fo vile a leacher, as that in his old age he tookc things to prouoke luft, and fo exceeded that hee died in the bofome of his (trumpet, as bis Epitaph doth witnttic.Iokn 13. fet vp publique ftewes,and being reproued by the Cardinals, hee cut offthe priuities of one, the no'e of another, the hand of another ,&c. rill at the laft hee was flaine in the bed of adultery, by her husband, whom he thus abufed. Who fo iiftcth may read more in F/mvm, and others writing of their Hues. But this may fuffice,to make all true Chriftians, in (lead of louing, to loath the Romane Church ; whofe inerrable H ead being fuch,what (hall we iudge of the tayie ? If they (hall fay, that as great corruptions of manners are found amongft the Proteftantsalfo, our Apologie is, that it is the ennious man, which hath done this, there is no fuchcorne fownein the field of our Church,but who!fom,and holy, we abhorre thefe as the deuils tares, and (hame to defile our paper with wri- tings patronizing thefe euils, as they doe : 5 ea,wee fay with the Apoftle, Abftt, God forbid, thatfuch abominations (hould raigne in the Church of God* The fecond E)uty , is for euery man to ftady to bee holy, an hater of finne , an J a louer of vertue , to ftriue againft all falfe wayes , and to endeauour afcer perfection of obedi- ence, 12? EluuHdftn mutter bifi. Ordinii Jf futttctc.xo. C4f.y BtiU*r, To ftudj f icbolj. 126 The ninth Article, Eph.4. Hcb ii. 14- 3. Duty. confidence tn wkj 1 Cor. 1.30. Rom.9« Rcucl. 6. q.Duty. To leefitm- fident *- gAinft Pur*- jttory. ence, to vvalke in fincerity, and to banifli Hypocrifie : feeing that all the true members of Gods Church are wont thus to doe. They are Saints,as hath bin faid ,they put oft'the old man with the lulls, and put on the new. This we doe all acknow- ledge, when wee con feiTe, Ibeleeuethcholy Chnrch, but alas, how few doe accordingly ? how is holineffe fcorned ? he that is.not carried away with the ftreame 'of common impieties, but is carefull to haue a good confeience before God and man, (Lall be made a gazing frock and laughing ftock. They fay a yong Saint an old deuiil,onely good fellowes,that defile them- ielues,with lwilling,whonng, fwearing and vanity, they are the men moft generally efteemed in thele miferable daies.T he Lord then hath put ape ore Church euen in the middeft of his true vifibie Church,ic is but a little flock, vpon which he will beftow theKingdome. Wherefore letallfuchas loue this Kingdome,beware this broad way,and ftudy for true ho- linefTe, without which no man fhail fee God. The third Duty is, to renounce all confidence in our owne woikes, and whatfoeuer we can doe, and to feeke for iuftifi- cation, onely by the merits and obedience of the Lord Jefus Chrift, Who is made vnto vsofGodyiuftification and redemption. We mult be holy , and exercifed in holy and good works,that we may be members of the holy Church : but far be it from vs, to relie vpon our owne works or holine(Te,for ib we may feeke after righteoufneffe with the Iewes, but not attaine it. We muft haue the long white robes of Chrifts righteoufnes to couer vs, that we may be vnblameablc, and without fpot, before the Father, his blood waflieth the Church, and fancli- iieth it , that it may be prefented without fpot or wrinkle. Wherforelet not the (landers of Papifts hinder vs,from fol- lowing this rule , though they falfly charge vs with abroga- ting good works, w hilt ft we feck to be luftified before God, by the righteoufnes of Chrift alone : for, in fo doing, we may boldly fay with the Apoftle, Wee doe not dtfanull the Lav, but efiMfitbe Law, feeing wee teach the neceffity of holy and good works. The fourth Duty is , to bee confident againft the feare of Purgatory fire (where with the Papifts teach,that we all muft be The Church is Catholique. 127 be purged, before that vve can enter intoheaucn,and thattl e torment hereof, exceedeth the pangs of any (uttering in this world)becau(e that by death the i.tih is abolished in t lie faith, full, and perfect holincfTe is attained , as hath bcene already £hewed. "1 hat fire is but mans inuention, to i carre fooles and babes, and tocon>-carch them of a great part of their iub- ftance. Our Purgatory-fire,of which it is lpoken in S. tames, and in fundry other places of the Scripture , isaffuition in this world, vv hich is> as the fining poc for fiiuer an i goide ; all other Purgatories were vnknown to the Prophets and A- poftles, and to the Chriftians of iormer times, and therefore no caufe is there, why vve fhould feare them. gueft.16. Which is the third thing, that youlearne to belccir, concerning the Church 1 An(w- Thirdly,! learne to be let He, that Gods Church is (fatbo- li\e, that is, confi fling of perfons of all forts , ft an ere d all oner the World, and of all times and ages. ExpL in this anfwer is fully laid open the meaning of the word Catbo like, .being a Greek v vord,it Ognifieth Vmuerjall, & the church is here declared to be vniuerfall.Hrft,in regard of perfons belonging to the Church, viz.. men and women,of all lorts and conditions, hie & low, rich and poore,bond and free, princes and fubieifts, noble'and ignoble, the Lord taketh fome out of all thefe eftates and degrees into hisKing^cme : Secondly, in regard of places, the Church is difperled Rift, Weft j Northland Soath,and not tied to any certaine place or places, neither to Jerufalem, nor to Rome, neither to Grecian nor to Barbaria , but wherefoeuer the word of God taketh efTedr,there is tht Church alfo:Thirdly,in regard of timc,the Church was fronuhe beginning, is now and fhal be,through* out all ages, and in the end of this world, be crowned with e- ternity, as the head thereof ChriftTefus is. Secondly, for the prcofes of thefe trings-Nothing is more common in the Scriprure s, then that all people, & all nations, fhal come & worfhipthe Lord,fhallfcethefaluationof God, and ha-ue ioy,lightyind glaJntfle, in ftead of forrow & hcaui- nes. And this was typically represented iiviV^^arke,vvhere- into ? Efa cap. 40. &c. 128 Ads 10. The ninth Article. Lcuit. xr. Rcucl.r. Aftsx-f. Math, it Mark.i*. r Tim. 2. Vcrf.j. Vcrf4. iPct?. Math.n. Luke 3. into entred the creatures of all forts, fourc footed beafts, and creeping things,featheredfowls,and a'l maner ofcattell,both cleaneand vncieane : Now the cleane of thefc, fet forth the Iewes ; and the vncleane,the Gentils, as was fhewed vnto Pe- ter ; the clean let forth the righteous and godly; the vncieane, the lewd & wicked,as the Lord would haue the lewes vnder- i ftand,whtn he forbad them to eat of the vnciean:thefethered ! fowles, and the more noble beafts, great and noble perfons ; the creeping thrngs, the poore and needy j of all vvhich,fome were receiued into the Arke , and fome are receiued into the Church ; yea,the very vncieane wicked,when they repent. Moreouer,in the book of the Rene/anon, as fome werefea* led of euery Tribe of Ifrael,Z>4w only excepted, becaufe of his ; Idolatry : fo were fome of all kinreds, nations, and tongues, I which together made fuch a multitude , as cculd not be told. And this vniuerfality of the Church, was noted to haue beene euen whilft the Temple ftood : for, when the Holy ghoft did wonderfully giue vtterance to the Apoftles in ail languages, fome of all nations are faid to haue beene there , Parthians, Mec^es,and Elamites, & the inhabitants of Mcfopotamia, men of Cappadocia,Pontus,Afia,&c.w* fearing GW,which dwelt there for Religions fake. More particularly for perfons be- longing to the Church,the Lord doth both inuite all, when he faith, Come vnt0 me> fi&Je l^At are Weary and heauj loden, and I Will reftefi you : and, (Joe preach the Word to euery creature. And by his Apoftle Paul, faying ; Let prayers, and [uppltcations% and giuwg cfthaukjM made for all men : for this is good and acceptable in the fight ofCjodour Sautour, Who Would that all menfhouldbe faaed, and come to the knowledge of the truth : and Teter faying; The Lord Would haue no man to perifb , but all men come to repen* tance. Euen as he that inuireth to a ftaftjs willing that all the guefts which are bidden,ftiouId come and pertake of his feaft: onely if worldly temptations hinder any, hee is wroth, and will deftroy them, if they refufeto come, becaufe of their profit, their pleafure, their fecurity,&c. And the Lord doth receiue all fuch as come vnto him,w hcther they be Pharifees, Publicans, or common people, of what cal ling foeuer, bond or free, male or female, Iewe, or Grecian, or Barbarian, of what The Church is Catholique. what eftate,fed,or fex foeucr,prodigall children,loft (Keepe* notorious (inners, perfecutors, and blafp heme rs. Secondly, for places, Chrift faith, That neither at lerulalem, nor at Ja- cobs Well, the Father (Kail be woriKipped, buteuery where, true Vrorfiippcrsjhould worjhip bm in fpirit and *m£,that is,the Church (Kould not be tyed to this, or that place, butbevni- uerfallyin all places : and 7Vf*r faith, In eucry nation be that fiarcth God, and vporkethrigbteoufntffe.is acceptedwttb him. And not to multiply more Texts of Scripture, we haue the places of Gods Church, euen in the Apoftles times, particularly re- gift red. At Ierufalem,in C*farea,Pale{tina,in Tyrc,and Ptolomais : in Antioch of Syria, in Tharfus of Cilicia, in Mefopotamia, Ephefus, and Smyrna : amongft the Sardians, the Trallians, the Philadelphians, the Coloflians : in Magnefia, Hierapolis, Pergamopolis, Troas : in Nicomedia, Phrygia, Myfia, Ga- latia, Ancyra : in Vicomanus, Pontus, Amaftna, and Synope : amongft the Parthians, Medes, Perfians , Hyrcans , Brach- mans, indians, Armenians, and Elamites : And in all the chiefe Countries of Africa, in ^Egypt, Thebais, Marmarica, Cyre- naica, Numidia, Mauritania, Gctulia, Libya, -/Ethiopia : in Alexandria, Carthage, the Hands Pathmos, Creet, Gortyna, and Meffana,a Citie of Sicily* In Greece there were many famous Churches , amongft the At- enians, the Corinthians, the Laced xmonians : inA- chaia amongft the Philippians, and Theflalonians : in Laryfla, Thracia, Anchiolis, and Debcltis. In Illiricum, inDalmatia, in Croatia, inCormthia, Vin Felicia, Rhetia, Noricus, Lau- reacus, by Danubius. In Maguntia, Trtniris, amongft the Tungrians , Agrippines , and Bardenickes. In Germany, Rome, Tirinus, Genua and Derdona. In France, at Vienna, Lugdune,&c. and amongft the Celts. In Spaine,at Compluto, and Toiledo : in Scotland, and England , amongft the Sar- matians , Dacians , and Scythians , and other barbarous people. For the times of the Church, no age hath euer been with- outthe Church of God , though fometimes it hathbeenea- mongftaveryfewe, and fometimes inuifibleto the world. L At 119 ~\ Gal.*. 18 Luke 15. iTim.i.xi Iohn 4. 20. Ach 10.37. CoumtrJet where the Gofpelhath beene recti* ued. Evfeb.lreu. Nicephor/te Tertutltdn. VwcevtiUi Lyrtnenf The Church in silages defcendtng ft em Adapt* x3o iKing.i*. X*. Kom.ii. f. Luk.24.2i' "The ninth Article. At the firft it was in Adams family, when Abel was flaine, f that God might not want a Church ) hce lent Jr/A into the world. Afterwards it was in the family of Noah, then of t/ibraham, Ifaac, Jacob, and of the Patriarkes, and their po- fterity, the Iewes, vnto whom few ot other nations ioyned themfelues,and fo mod were without the Church; and at the comming of the Gofpell , it was amongft the Difciples, and followers of Chri ft, and afterwards in all Nations, as hath beene already (hewed, of which , though many reuolted to Turcifme, and many were infeded with the fuperftitions of Topery, or rather oppreffed with the tyranny of the Papacie, yecfomefeweftill cleaued vnto the truth; and in thefe laft times, the light brake forth againe out of darknefTe, and the pure preaching of Gods word out of infinite corruptions, by faife interpretations, blind traditions,and affeded wreftings. The true church was inuifible in Elia* his time,who thought that hee was remaining bimfelfe alone , vntill that the Lord had told him , that hee had left feuen thoufands that had not bowed their knees to Baa/^nd whofe monthes had not killed him i which the Apoftle applieth alfo to his times, wherein the Iewes did fo much oppofe themfelues againft the procee- dings of the Gofpel,that they feemed to be all enemies to the truth,* yet without doubt, heefaitk, that there itaremnant through the etcBion of grace. And the fame was the ftateof the Church, at the time of Chrifts apprehenfion and crucifying , all fled from him, one of the chiefe denied him , others plainely protefTed their di- ftruft in him : and oftentimes (ince hath it beene brought to the fame paffe, through the tyranny of perfectitors and Here- tiques, and chiefely by the tyranny of the Romane Bifhops, who, as they were giuen ouer to corruptions, together with their Churche^in Italy , by their proud affection of an vni- ucrfall dominion ouer all other Churches : fo they haueeuer enforced the fame corruptions vpon others fo ftrocgly , as that few durft mutter againft them ; but fome haue euer been endued with heroycall (pints to refift, and fpeake, and write againft the fame : by whofe forwardneffc wee may gather, that there were many more in fecret,in all times, which groa- ned The Church is Catholique. ned vnder the burthen of Popifh fuperftitions , and that Lu- ther,& ZwingIius,wevQ not the firit,(as they would beare the world in hand, as though before them there were neuer any diflenting from the Church of Rome)but to lay downe brief- ly what we finde in Ecclefiafticail HHlories. After that the foundations of a new Church vnder the Gofpell, were laide by Chrift and his Difciples, the ftormes and billo wes of per- fection arofe, and continued vnder the raigne of many Hea- then Emperours , for the fpace of three hundred yeeres and vpward; by all which, though it was brought vnder, and much hazarded of drowning, yet it was one!y drenched, and by the good Emperour Conftmtine the Great, repaired, and much refreshed. Yet this was but a calme for a ieafon, for in his (bnnes time , Arianifme was fet a broach , and caufed almoftas great troubles, as in the time of Heathenifme : the Orthodox , notwithftanding , claue ftill to the truth, and manfully endured all the brunts of this long lafting ftorme , though ic was at times , more then two hundred yeeres. After this , the Monothelits, and Neftorian Heretiqucs lifted vp their heads, andhauing higher powers on their fides , did not a little by their persecutions trouble the Church of God. After thefe things,about the yeere goo. the worfhipping of Images began to be fet vp by a wicked Em- prtfle, Irene of Conftantinople, againft which, ^goryo^ pof.th himfelfe allowing the vie of Images, but not the ado- ration, nor praying before them, and the Diuines vnder Charlestho. Great. But before this, the Church of Rome ha- uing aduanced it felfe by the meanes of ^Thocas (who of a common fouidiour , came to;he Empire of Conftantinople* by murdering his Matter UlLuritiiu , the kwfull Empei rour, his wife and children) laboured much with fuperfuti- ous ceremonies, andftroueto conformeall other Churches hereunto. For this caufe, anno <5i 7. Qolvmbanus and Gallw w€re fent forth with the authority of the Roman Bi(hop,to fet vp their ceremonies in all places : bur were in all likelyhood then pre- uented ; for two Counceis were hereupon affembled , the . L 1 one 131 1$Z Jkvtnt An*\ nA}$umBa- 3. Author yits tufia- tii in 3. tomjtferum Bed*. BedA Vin- cent BmIa- m lean. Mayer. Bed it. I. ca.^Bpifc. Lindisfar- uenfis. jkuentMl* Ann*l£$c% The ninth Article. Kift.Mdgd. Centre. 10 Cemt.Q.e.lG- BaUm Tri thovu*. Attenttn. Reg'tnol. Ml. out in Bauaria,againft the ceremonies of ' Columbanus an \ that they had done vniuft- Iy, that condemned the Articles oi tvickltfe&c. And an hun- drcth yeares after,as hee had foretold, came Luther : for hee had laid , that they might indeed burne the Goofe, which the name Huge figniried , but within an hundreth yeares fuch a fmell fhould arife out of her feathers,as all Italy fliould not be able to put do wne, for a remembrance whereof, thefe words were written incertainc coyne,which remaineth with Hujfes Image. Pofl cent. Annos 'Deo, mihique funt rejponfuri: After an hundreth j cares they (ball anft»er to Cjodandto me. And thus haue I led thee along (ChriftianReadcr)thorow- out all ages,giuing thee a little view of the difpofition of for- mer times, by which thou maift flop the mouthes of flandc- rous Papifts , cauilling at our Religion as too new, and but of yefterday : when as in very truth, the maine things wherein thcydifrer fromvs, viz.. ridiculous ceremonies, Idolatrous imagery ,Popifh (lipremacy, andabufes about the Sacrament, &c. could neuer haue approbation from all , but partly feare of the Pope his tyranny ,and partly the mutability of the moft being apt to follow great ones (according to that , Regis ad exemplar >&c. After the Kings example all the World is framed) fir ft made thefe abnfes common, and in proceffc of time to be held the very religion of the Catholike Church of God : well affecled , and (incere perfons in the meanc time feeing into thefe abominations, and according to their (lender power fighting againft them. Now follow the Duties of this faith. The firffys to praifc and extoll the Lords mercy, who without refped of forme or beauty, of wealth or portion , of quality or condition, of Countrey or Nation,is pleafed to efpoufe vs vnto himfelfe in fpirituall marriage, and to endow vs with hisheauenly King- dome. Vs, I fay, in fpeciail this nation and Church of Eng- land , which God of his mercy hath vouchfafed to call, not onely out of the vtter darkneife of Paganifmc of old, but alfo out of the dregges of Romifh fuperftition of latter yeares. L a Euen 135 i. 'Duty. To prdtfe Gods mercy for exclt*' dtng none out of the Church. l$6 The ninth Article. a, Duty. Not to be i Eucn as Hefier was more pleafing to King Aha/wrc/h then all I the virgins, that were brought in vnto him : fo fhould wee J be to the King of Kings more then all which bee cut \>f the | Church, whether Turkes, Iewes, Papifts, or other Infidels, I and heretiques. If there bee any amongft them zealcusfcr , their fuperftitiotis, dcuout, charitable, iuft and true in their i dealings, much more fhould wee all be fuch , that wee may | plcafe him, the beames of whole grace haue becne more fried j vpon vs. But it being farre other wife with mod amongft vs, With what face fhall wee looke vpon him ? when he (hall call | to a reckoning, where fhall our place be found ? verily, as it was faid of the Sodomites, they fhall rife vp againft fuch, and condemne them , idolatrous and heathen men (hall rife vp againft them ,and condemne them. The fecond Duty is,not to be difcouraged frcm coming to the Lord, becaufe we are gncuous tinners, or poore or bale JifcturAged of condition , and thus without all likeiih odor attaining to becAujevce fo great dignity > for the company which he receiucth be of dre poore. ajj forts> as wc{j poore as rich, as well fmners as righteous, as well iow and bale ones, as high and nobie. Perlccuting Saul is as well accepted amongft tie Difciples,as preaching Peter ; the poore Publicans and finners, as iuft Zachary , and rich lo- fiph; Mary pofleffed withdeuils,as John Baptijl indued with the holy Ghoft ,; the Prodigall fpendthrift fonne,as the ftayed good husband , that neucr brake his Fathers commaund. Hcb.4. itf. Wherefore let vs all come boldly to the throne of grace, that W* may find* helpe in time ofneede. If a great fcaft were made, from which none fhould bee excluded , neither ragged nor rude ones , neither lame nor blinde , neither leaprous nor loathfome, how would all that neede, come flocking there- vnto ? How much more then (hould wee thruft into the Church of God, and take his Kingdome by violence, feeing he hath fet the gates open to vs all,how loathfome foeuer we are by reafon ofoar fins, fo that wee may come, not to a full feaft for one mcale, but to be fed fo , as that wee (hall neuer hunger any more, to be watered fo with the water of life, as that we (hall neuer third: any more. But let not impudent and hard-hearted finners herewith, as with fig leaues couer their filthy 70 fray for Gods people wbertfoeucr. filthy nakednes,!et notprophanc ones,whofe Hues are a trade ot finning, apply this as a cloake to bide their vlcerous fores o finne,making them the more to putrifie. For it is Phyfick oncly for the iicke , it is a medicine onely for the wounded, groaning vnder the burthen of their (innes. The third Duty is to be like affr<5ted, and to pray alike for Gods Church in France, in Germany ,in Denrmi k,in Grecia, in Sweuia, and wherefocuer elfe,as well as for our felues, and neere neighbours,hccaufe the myftical body, of which we are members, is in all thefe places alio ; yea, in all places fcattered thorow the world : and wherefoeuer it be,yetit is all but one body, one holy Catholique Church ; wee are to pray then as heartily for the weakening,and rooting out of the Popifh he- retic from amongft the French, and the fetting ouer them fin- cere Gouernours, as in the like cafe wee would doe for our felues : wee are to grieue as much for the Churches in Hun- gary, and Tranf vluania To fpoyled by the Turke,as if it were our owrie cafe. For in the body, if one member be grieued,all arc grieue i with :t;and foon the contrary fide,in like manner ought we to haue a fellow-feeling of one anothers ioy and mi- fery, though in places far re diftantone from another. The fourth Duty is, not to be driuctf from our hold for the antiquiry of our Religion, by any Popifh forces j fecingitis rnoft true, that our Church is alfo Catholique for time,that is of all timcs,and ages, & that of the Church of Rome hath bin meerely forced vpon the world, and in continuance of time tor want of knowledge of the Better,camc to bcefteemed for the truth, as Mahumctifme is amongu the multitude vnder the Turkifh dominions.No age,ss we haue feene,hath beene without fome wkneffes hereof, and no doubt but there were many more, but who was there then to regifter fuch things ? Wherefore let vs not wauer in our faith , but maintaine it to the death, feeing that, which the Romanifts make their greateft ftrength,^i*.antiquity,is ftrongtft for vs. If others euen in the darkneffe of Popery, hauing but a little dim light, did follow it, though left alone, and through many dangers : let vs much more walke euer in our cleare lighr,hauing many companions, and all encouragements* Let 137 Math. 11. S.Dutj Te prsjftr the Church IS aR fh'4- Rom.ix. Not t» bet troubled at 4*ttj*itj fret ended by Ronut- »ifh> l38 | The ninth Article, Let vs not loue darkneflfc more then the light,as many doe, left turning vnto it, I meanc, to Popery againe, it turne to our condemnation. JZ*eft*37- Howmayamanknowcertainely, where this Church of God is r Anfw. *By thefe two jpectillmarhes, viz.holinejfe taught And profijfed, and antiquity, When both goe together. gueft.lS. Is not the Church of Rome then the true Church of God, feeing it exceeds in holineffe, and is meft ancient ? * Anfw- No,it Was a true Church indeed in the Apo files times, and many yeares after , but now it is neither holy (fir great vn- cleannejfe u there maintained) nor ancient, fir the ancient Religi- on, being defaced With a new Religion , and fo a new Church H flartedvp there. guejl. 39. Where then may wee finde the true Church C Anfw. /* Englandyand all other f laces, Where thefe corruptions are done away, and Religion is reftoredto the fir ft purity. gueft.^o. How can this be, feeing the Religion of thefe places, is, butasitwasofyefkrday, and ncuer heard of before Luther and Caluin ? Anfw. This is a meerejlanderfir there hath neuer bin any age, flnce the Apoftles, Wherein there haue not beene/ome, Which haue flood to the maintenance hereof and again ft Romijb corruptions. j Jguejl^i. Howhappeneditthen, that the Church j of Rome ftill euer prcuailed, and was accounted of all the world for Chrifts true Church , and thefe oppug- ners were neuer of any eftceme i Anfw. *By the greatneffe, andtjrannie of the Romane Bijhops, Whofe chiefi care it hath beene almoft euer fince Conftantines time to magmfie their owne £hurch and themfe totes , and to fupprejfe their aduerfaries. guejl.qi. But, is it poffiblc, that the Romane Church hauingbceneoncea true Church, fhould fell, feeing gueftions added touching the Church \ feeing God hath promifed his Spirit vnto his Church, to be alwayes prefent to lead it into all truth * Anfw. The Lord tjtth not his fpirit hereby to any place , fir then the famous (fhurches of A fa, longfince collapfed, JbouldfiHl hauebeene true Churches , but the Spirit is afoayes prefent to th§ faithfullin all places of the World. £xpl. AW thefe queftions are before refolued in the opening and confirming of the ninth article, only I haue thought it ne- ceffary to infer t them here , for the better vnderftanding of fuch, as cannot To well concerns of a continued difcourfe. Let the Reader therefore feeke aboue, and he (hall finde all thefe things more fully laid open , by arguments, and reafons, by Scriptures,Hiftories,and obfcruations.lt is time now to pro- ceed to the tenth Article , fetting downe the fourth thing to be belecued concerning the Church, -2*^*43 • Which is the fourth thing , which you learne to beleeuc concerning the Church i Anfw. Fourthly, J learne to beleeuejhat there bi certain* jpe- cialt benefits belonging to the Qhurch , and to euery true member thereof viz. The Communion of Saints , the forgiuenefle of fms,the Refurreclion of the body, and the life euerlafting. ^^.44. What meane you by the Communion of Saints i Anfw. That holy andftteetfillo'wfbip, which all the members of Chrifls Church haue one With another ; a* they make all but one body in £hrift , fo communicating of all good tmngs vnto one an- ether, whether Spirit u all or Temporall, as their mutuaH ntcejfitks doe require. Exp la. After the defcription of the true Church of God by the marks, here followcth the comfortable and bleffed eftate therof fet down in thefe priuiIedges:T/7.r exhort one another , and that fo much the fnorejbecaufeycfec that the day draweth neere. Fourth- ly, repayring and edifying one another : for, where mens af- fections are aright, there fuch as avchltenthroHghweakrjejfe, are reftoredby the fpiritof meekneffe \ and this is the repairing of grace decayed : fuch as (land are ftrengthned3accordingto the laying of the Lord vnto Peter ; when thou art firengthened^ ftrcngthen thy bi ethren #nd this is the edifying of men in grace, when euery man , according to his meafure of knowledge in the my fiery of the Gofpeli,endeauoreth to breed knowledge in others,as Paul dealt at Ephefus,when he protefled, that he had kept backs nothing Vohich Was profit able for them, butjhen>ed, and taught openly, and throughout euery houfe. Fifrly,the com- munication of worldly goods, Thepractife of thePrimi- tiue Church was wonderrullfor this, the necedities of their fellow-feruants requiring it ; they fold their poiTeiTions, and layd downe the price at the Apofties feete, to be diftributed, as euery one had neede : The Chriftians of Macedonia arc commended for their liberality to the poore Saints of Ieru- faiem, wherein they are faid to haue bin willing, beyond rhat they were able ; and the Corinthians are exhorted vnto the fame , that is in all likely hood , they did euen diminifh their owne eftates , and herewith make prouifion for the poore in the famine, leauing fcarce fuSicient for their owne mainte- nance. Nor doth this faucur the Anabaptifticall Communi- tie of all things : for, we are not otherwife to conceiue of the Community of tilings in the Apofties times ; but onely, that as' *4-3 Ephe.<5.i8( lam >. 1 6. 1 5am. i 2. '3- HeB. 1024. Verfe3jr. Gal. 6.x. * A ^s 20.10. 2 Cor. 8. 144 The tenth Article. I Cor. 1 6. iCor.ix. as any man did fell, and dedicate any thing to theApoftles- and Difciples which had not wherewithall eife to !iue,fo that onelyfb dedicated, did remaine as the Church treafury, out of which, the faithfull that wanted were relceued , there re- maining vnto euery man , ftill fome things which were pro- per vnto himfelre. or at leaft there remained a liberty to haue retained fome parcell vnto hirnfelfe. As in all populous pla- ces abounding with poore , there be (locks and Treafuries at this day : the onely difference is$ that then men being more deuoted,and the neceffitics of the Saints greater, it was more aboundantly brought into this Treafury, but now morefpa- rjngly* For if all things had been common, that exhortation to the Church of Corinth, of laying afide for the poore euery firftday of the weeke,as God had bieffed euery man, had bin ! to no purpofe,there had bin no vfc of their loue-feafts, which were made by the richer, for the comfort of the poore : nei- ther could feme by exctffe haue been drunken,and fome bun- ' gry,as they were when the vfe of thefe Feafts was corrupted amongft them. j Sixtly , and laftly , for our Communion with the Saints de- parted, it is firft inourconuerfing with them, by heauenly thoughts, according to that exhortation to the Coloflians: Cottf 9 1 . Set jour affefttons on things Which are about; by holineffe of li fe; according totbatprofeflionof the Apoftle to the Philippians, Ottr conuerfationu in heauen, from Whence Wee ex feci a Saviour : and by fighmg after heauen, according to thatconfolarion of xCor.f.*. the Corinthians ; Therefore Wee Jight de firing to bee c loathed With our houfe Which is from heauen. Secondly, in our like af- fections vnto Gods glory , and agamft the enemies of the Church : for, as we pray for the aduancementof the one,and the confuilon of the other, fomuch more doe they ; for they cry, How long Lord, holy and true, doft thou notiudge andauenge our blood fied by them vpon the earth : which they fay, not be- caufe they are indued with ltlTe charitie towards their ene- mies and perfecutors,then faithfull Martyrs vpon earth,who haue prayed for them ; but partly through the loue of their fellow-feruants, ftill fubied to their fury, vnlcife they be cut off, and partly through their vnder (landing, cleared to 4iC- Pfeil.3.10. RcucU.io. cerne 0 ur Communion with the Saints in htAutn* ccrnc reprobate perfecutors , and chiefly through the defire that Gods glory may bee magnified , by taking away fuch maitie lets and hinderances of the Gofpels proceeding* For it may well bee held that the Saints in heauen doe cry vnto God in generall againfl: Sathan and all his inftruments, at all times, knowing their fury , euen to the end of the world, a- gainft Gods people in the world: but the errcur is,to beleeue that they know our particular neceilities, or can heare vs vp- on earth complaining of them , which is a property of the Godhead onely, which is infinite, andall-fumcient to fuch as call vpon him. Hauing thus at large dealt with the meaning of this Arti- cle, and the grounds of holy Scripture, from w hence it is ta- ken,it remaineth now that we lay down the duties; of which the firft is, To abandon all wicked focietics, becaufe we pro- f effe fellowship with Sa-ints,betwixt whom and thefc,there.is no agreement : for, What agreement is there Aith the Apoftlc, betwixt God and Be lid, betwixt light and darknes , betwixt right e- oufnes and vnrighteoufnes I wherfore we are forbidden to haue fellowfhip with fuch. If anj bee called a brother, that is a For- nicator,or eDrvnkardior Idolater, through couetoufnejfe, With fitch an one eat not : and ngzinejfany walhe inordinary, Vre command you,thatyou withdraw jour Jetties from them. Kw&jvith thefiole (faith Salomon) thonjbalt learne folly, and the companion offooles Jballbeaffiicled, with many other places purpofely reftraining vs from fuch companions. Aid indeede, how canft thou be- leeue thy felfe to bee of the Communion of Saints , and yet haue voluntary inward fellowship with the wicked : Verely no more then thofe that liued among the Samaritans; and had dealings with them, could defend themfelues to be of the Iewes Common-wealth , feeing as the woman of Samaria told ChridyThe Iewes meddle not Vvith the Samaritans:no more then they which haunt the Stewes daily , can defend them- felues to bee chad and honeft men, feeing that fuch come not into thefe dangerous places. It is true,l grant that the Saints may come amongft vicious perfons, asamongft ftrangers, to eate and to drinke, to buy and to fell with them : or they may vfe their company to winne them to Chrift, as S.2W faith, _ M that 14* i.*DHty. Torenounce wicked Jo- eieties. i Cor, 6. I Cor.j.n. iThefj.rf. Iohn 4. 14<$ The tenth Article. 3. Duty. To wal^e m the tight. I Ioha 1. 7. that to all men hee became all things , that bee might winne ibme, but to make them our choyiecompanions,'to delight in them , and fmgie them out to bee our contorts , can no more Hand with the communionof Saints, then thcSunnes cleareit light with the moftpitchiedarknefTtcf the night. Let vs abftaine then from fuch company with hhn the Apo- ftle, let VS crie, Preperemus hinc , Let vs hafien hence, left the ho fife fall vpon vt Where an enemtc of the truth is, when hee vn- der flood tntringthe Bath, that Ccrmhw the Heretique was there. The third duty is,to walke in the light of Gods holy word by vertuous liuing,becaufe of our fellowship with Chrilt,and through him with God the father : for God is light , faith S. John, and if We Walke in darkntfie, and fay that We have fillowfiip I With htm, We lye, and doe not truly. So Chriitcalkth himlelre I the light of the world, and pronounceth this the condemna- I tion of the world, becaufe tight Was come, and men loncddarkz \ neffe more then light, becaufe their deeds Were euill ; that is, when 1 he came to enlighten them with his holy precepts of faith and j repentance ; they neglected this, and ptrfifted in vnbeliefe., : and linnc, which would bee their damnation. Whofoeuer I therefore treadtth in the fame fteps , may well" expect the Rom. S. x. j fame end, rhey are not in Ghri'ft, they arc fai re from any vni- ' on with him ; for fuch walke after the Spirit, fpeaking in the , Word, andfo there is no condemnation vnto them. This is \ the fpirituall whoredome of which the Prophet did fo much complaine , caufing a diuorce betwixt the Lord and his peo- ple, and foadepriuationof all goodly ornaments before be- | flowed : lo that as the cafe of a woman is which hath played I the whore , and for this is put away from her husband with fbame,and without all mercy burnt in the fire t fo is our cafe, ifipwe neglect his will, and follow our owne corruption ; our vnion with the Lord is dearie broken oft', wee are put from him , and without all pitie muft endure the euer-burning ilames of hell fire. The fourth duty is , to doe good vnto all, but fpccially to thole of the houiliold of faith , as the Apoftle warneth : be- caufe of our Communion with chem , and that not onely in diftri- 4.DA/7. To doe pood "\>nto *//. Gal.6.10. To delight in the Saints. HI distributing oar temporal! goods,bct our fpiritual!, and in be" irxglike aflerted towards them, rcioycing with them that re" ioyce, and weeping with them that weepc : rorin the mem" bersof our bcdy,to vie the Argument or the Apoft!e,can one be pained, and not all of them in like manner grieucd ? fo in the fpirituallbody of Chrift.,of which we profeife our (elues members, there ca:i be none grieued,but it mull be our griefe al fo ; none comforted, but it mud be our comfort alfo. And if we be thus affected towards one another, wee fhall neede no fpurres to prick vs forward, to any duty of Ioue towards one aaoth:r; but Miniftcrs will preach diligently toinlighcen their fellow-members, people will pray heartily that a dore ofvtterance may bee giuen vnto them, neighbours will not fuffer one another to fin, but plainly rebuke vice,the forward in matters of religion , will nop fuffer others to be flack , but prouoke them to loue and good workers , the flayed will not fufTer the vnruly to goe on in their inordinate courfes, but re- ftore them in thefpirit of meekeneffe, the rich will not furTer the poore to perifh for want of food, but releeue them, they which haue plenty ,will fupply the neceflities of fuch as (after through fcarcity, . euen beyond that which they are able, and all this readily and cheerefully , becaufe it is to the benefit of our common body, of which we are all members alike. Nei- ther is this all, but in thus doing, we doe wonderfully pleale our deare Sauiour,and (hall haue it remembred at the hit day, to our vnipeakable comfort. W herefore let our hard hearts breake within vs, let them refolue into bowels of companion towards the poore : and let our fecurity, in regard of of hers, become anxious c^rtfulnefTe , for the keeping of them vp- right in the way ofrighteoufhefTe. The fift Duty is to bee comfortable in ail our fufferings, whether by per fecu tors, or flanderers , by fickncvTes or lof- fes, by pouerty, or wants: becaufe our head Chrift.is not y^'tllL'* without a Sympathy, and feeling ofthefemifenes, and will not iuff.r vs to be tempted hereby beyond that wee are able, but will giue the iflue together with the temptation. Was it not a wonder rtjll ftay to the mindes of the Difciples, when Chrifttold them \ Heethatrectiueth yoft, rccewew mc^ andhce M 2 that Math. if. To be com- diftreffe. Hcb. 148 Tk tenth Article. Math. xo. Efa.49-if> 14. Rom. 5*. 6.*Dutj. To lead *n heauenlj tifr. that receiueth me$ receiueth him that fent me I And on the con- trary fide, to thofc that do contrarivvife ? Did it not confirme PWmuchbecomming a Preacher oftheGofpell , to heare that they, which perfecuted the Christians, didper(ecute Chrift himfelfe ? Doubtleffe, it did. Likewife then, fhouid it confirme and comfort vs in all our troubles and croffes.If any 1 man were foneere vnto the King, and fo great in his fauour, as that whofoeuer dares to touch him,it were as good for him ! to touch the King himfelfe,he would be fecure in all wrongs | & iniuries done vnto him.But wee are fo neere vnto theKing ofHcauen, as that whofoeuer toucheth vs , goeth about to pull the (tgnet out of his right handed toucheth the apple of his eye. What ioy and comfort then fhouid wee expreffe, euen in the time of our tribulations ? feeing that when weefuflfer, the Lord is grieued, who will not hold his peace for euer ; but as a mighty Gyant wakeii out of his fleepe , will furely come forth and finite all his enemies, with a great deftiiaction, and with Sampfo» {hake off the cords and ropes of all mifenes, as threds burnt in the fire. Thcfixth Duty is , toleade an heauenly life whilft we Hue vpon earth,becaufe there is a communion betwixt vs,and the Saints in heauen. And this is, by hauing our hearts lifted vp to heauen by meditation , by fitting vp Iaacofa ladder to Heauen by prayer , by hauing our mouthes feafoned with fpeeches of Heauen, and of heauenly things, by making vnto vs wings with the Angels, for fwiftneffe and readinefle in doing Gods will, by being fiery through zeale, with the Seraphins, for Gods glory. If wee looke well about vs , all things confent together to worke in vs this heauenlines, our Father is in Heauen, our head and husband Chrift in Heauen, the Prophets and the Apoftles with 'the reft of our fellow- I feruants in Heauen , our riches, our ioy, and our crowne in Heauen, and our deare Country and pleafant dwelling places no where, but in Heauen. How is it then, that wee fbfarre forget our felues , as to bee fenfiiall and earthly, find haue fo little fauour of heauenlineffe in vs ? W hy doe wee not hang downeour heads, and beeafhamed, that the Lord fhouid fee our hearts and tongues fo bafcly taken vp, fo eftranged from our The forgiuenefje offimcs. ottr dcare husband, father, brethren, and Countrey, where fo excellent things are prouided for vs? ^.45: . What meane you by the forgiuencs of fins? Anfw. T hat bonder fidl grace of god in Iefu* Cljrift, whereby he accounts effinne, as iftt had neuer becne committed. Exp/an.Wc (hall not need to be fo large about this Article, becauie it is eafic to be vnderftood. The meaning is nothing el(e,butas isiayd downe in theanfwere, v«.thatthe Church of God, and euery member thereof , hath all their finnesfo done away, that they (hall neuer be laid vnto their charge, no more then if they had neuer by them beene committed, and all this, through the meere grace, and oneiy mercy of God in Iefus Chrift. For the proofs of holy Scripture,here is plainly fet down : Firft,that the forgiuencfle of fins is a wonder full fauour : for, He isbtejfed, faith the Pfalmift,^ fthom his fins are firgiuen3md good cauie is there, why he fhould be counted bieffed indeed, who attaincth vnto this , feeing that he is forgiuen ten thou- fand of talents , of which hee was not able to pay one penny, and fo flood euery houre in danger to be caft into pnlon , to lye there in miflry perpetually. Againe, hee is ddiuered from the curfe of God, which at- tendeth vpon iinners ; hr^Curfedis he that continucth not in all things Written in the booke of the law to doe them : and this Curfe "is death, according to that, The wages of fin is death, the death ofthe body, which is terrible, for death came in by finne, and allfuchpunifhments, as doe haften vnto, and be fore-runners of this ; for, mm fuffereth fir hisfinKes, and w hich is mod ter- rible of all, the death of the foule, which is the loffe of it, the intolerable pangs to be fufferedby it, in the fire, that neuer goeth out, and by the Worme that neuer dyeth : Laftl y,he is freed from the bondage of Sathan, who ruleth in the children ofdif- ebedience, that is, infinrcrs ; u ho is their matter, and they his feruants according to that: Hee which committethftnne, it the fermnt offin,who hath them in his fnare,& carieth them away ascaptiue flaues,at his pleafure, who ternfieth them, & put- teth them in feare all the dayes of their Hues. Secondly, that .... M 3 God *A9 Trocfe. PfaJ.32.1. Mat. 18.24. Dent. 27. Rom 6m Rem 5. Lara.339« Math.xf* Eph.i.t. 1 Tim.a.Jf Rom. 7. 15° The ckucnth Article. Mar. 17. E*cd.$4.rf Vcrf.7. God is the Autlior or this grace^is eui< ent, for no man forgi- ueth Cms butood only,it is one of his atl nbutes,as was decla- red by the Lords own voice vnto Mojes, faying, The Lord ,/ he Lor dy fir eng.gr aciom }And tncrctfi/l,flow to anger. and abundant tn gwdnes, an din truth 3 fir giuwgtmqttitj ', tran\grcffion.andfin &c. Whtrrore,aswasobiededbythePi:arikesa-Hihr; Cr?riit,it: Ioh.20 23. may tril}y £e {aid of- the Popes of Rome.7/?# mmbfafphrmeth for none canforgine (ins but CJod. It is true indtede fl Hie I r Sauiouriaid viKo/V/^,andthereftbfhis diiciples: whoje fins je remit ,thcj are remit t cd 3andnh of e fins ye retame, they are retai- ned. But what authority hach the Pope giuen hun here more I then any other Mmifter oi Gods word ? what ground is Hi e I for his manifold in^uigences,by which he berimes tht f o->pie I world of iuch a made of m< ney, and increafetr, his trcafures? 1 forthedifciples had none other power hereby giucn thm, , but that which waj fit for men appointed to carry thegi ri- j dings of faluationtothe reft ot the world, vt* topubhfh 4or- giueneffe of fins to all fr,ch,as did, or fhould repent, & bei cue ■ in leius Chrift,and the retention o finnes,vntoall that reinai- | tied hardened againft this faith of Chfift,and impenitent. j For, as when by their preaching they were faid to Conuert any to Chrift,or beget any to Cbnft,nothingels is meant»but i that faithfully executing their office of preaching, men were j through the working ot Gcdsfpiri. ma.'ebekeuers,& (o the members of Chrift : in like maner/.* hen they are faid to for- giue fins, it is meant, firft in generally that preaching forgme- nes to beleeuers, it fhould not be in vaine, but Co many as be- ■ came hereby ,through the working of Gods fpirir,bcleeuers, ; fhould haue their fins forgiuen them before God in heauen, ! & contrariwife to vnbelee lers.The words alio hsme a further ' meaning in particular ofrorgiuing fins,by admitting into the j Church notorious offenders, becomming penitent, arid retai- . ning them by iuft excommunicati n , and cafting out or the I Church, as S.PWfeemeth to comment hereupon in his firft x Cor, s • I & fccofld epiftle to the Corinthians for firft he gi'icth charge that grauely, & orderly the inceftoous pcrfon be dtiiuered to Satan;hereis retaining of finsithen he v< ilstbtm vpon hi«? re- pentance to recciuc,6\: comfort him again; here is forgiuenes of The forgiucnejje offinnts* of fins : yea,he vfeth the very word of forgiuing,faying,Ccw- trarimfe ye ou^ht new rather to forgiue him}and comfort him, and againeyTtf wh sue *>>} thtng, I forgiue a/fo.W hence it is mod plaiue, ti.a. the po>ver of roi giuing, and retayning fins, ■and confequentiy of the keyes of hcauen, confiftcth in admit- ting, or duly, and rightly calling any out of the Church ,.and equally belongeth vnto the dilciples, and equally to the graue .Minifters of Gods word; fo that fome /W/iitat the {feme to moderate this weighty action: and this is not the Bifhop of Rome , but eiiery Biihop within the limits appointed vnto him. For the meritorious caufe of the forgiuenesof fins,that it is le' us ChrUt,Ms very name doth (hew: for he is therforc called kfus,becu]fe he ft\*\\ fame his p eople from their fins ,as the Angel told Iofcph,bef.rc that he was borne: and there is none other name giuen amongft men, Wherbj we mttfi be fatted faith Peter; it is ihe blood xof lefus , faith John, that cleanjeth from all fin , with infinite other teftimonies tending to the fetting forth of the fame thing. We did not loueGod firft,that for our loue towards him, he might forgiue our fins,for he loued vs hrft, yea,w hen we were enemies sm& hated him:we did notfeek for it at his hands, that for our importunity, he might be moued to forgiue our fins, for I am found, iaith he, of them that fought me not:om good works did not fo pleafe him,as that therfore he mould forgiue, our ftnnes: for w e were fo farre from good works that We could net thir\a\ood thought ofourfclues: Laft- Iv, neither men, nor Angels do folicite him for vs, orcaneb- tjaine r 1 e pardon of our fins,bur lefus Chnfl the righteous is our aduocure v.'rh the Father, who is the propitiation for our finnes. Foip-thly,? >r chat \ hich is further zddidiWberbj he accoun- tethoffw, asifti hadne'uer bscne committed , it is taken OUt of the Pfalmes, where the Prcph.t failb: HLffedts the manjvbo/e ftrckednefleuforgiftett , an. [who e finnt is couered ; lleffedis the man, to \\hom the (*ord iniquity., The Lord is tber- fofel hisbae^o% yea, tocaflthem into the I. iis v, 1 cn a debt i- diicharged, h were before carefully kept", are now relefly caft about , becaufe it is no n\ ne hough before the rcmiflion 4 of 1)1 £ Cor ?»7. Vcrfc io. Math. i. Act-4. 12- l Ioh.l7. RC4T1. J. Efa.65.r- 2Cor.3.j. iloh. 2.2. Pfal.32.1. VeiT.z. Ela.58.j7. Mich.7.J9. i i5* The ckuentb Article, of finnes, the Lord did carefully keepe his bookes,as it were, and account of all our finnes, as infinite debts, yet being for- Col.a, T4. giuen, he bath put out the hand-Writing that was againfi vs, and *ii*> as it wet e, nayled vnto the croffe of Chrift, becaufe it is now no more any debt to be exacted at our hands. Laftly, we muft further know, that this forgii;eneffe is on- ly to the faithfull , ail others remaiae in the bands of their linnes , and this partly appeareth by that which was faid be- Math.n. fore, th.it he flail fane his people from their finnes. Vnto others Chap.*3. hedenounceth manifold woes, laying, Woe be to thee Cora- Ioh.i;. zin, Woe be to thee Bethfaida, and woe be vnto you Scribes and Pharifees, hypocrites : and if I had not come amongft them, they had not-had finne,but now their finne remaintth : yea, hee threatneth many ot his followers , that he will bid Math.7.2T. them, Depart from meyee Workers of iniquity, I know you not,(o that euen they are without this benefit, of the forgiuenefle or 1 their finnes, viz. all fuchas notwithflanding their profellion 1 of the Chriftian faith, doe frill Hue in finnc. I. *Duty. \ For the duties of this faith. The firft is to pray vnto God Topr*y for earneftly euery day , aboue all things of this world , for the the pardon parcjori 0f our finnes : becaufe this is fo great and wonderfull •jovrjms. agrace# For if a man were greatly endebted , and for his '. debts impriloncd , or fold for a flauc , euer fo to continue in ! moft hard bondage, would hee defire either good chcare,or apparell, pleafures or fits of eafe, wealth or health, in com- parifon of freedome from this miferable eftate ? in like man- ner , feeing wee be fo farre indebted by our finnes , and thus made miferable flaues of the deuiil, why doe weecraue I fo earneftly againft worldly wants , and for worldly good \ things, and not rather againft our finnes, and for this blefled- I nes to be deliuered from them. And the rather,becaufe,ifour J finnes be vnremitted, we cannot looke to (peed in any other ! defire ; for our finnes doe fiparate betwixt our (jod and vj. Eft. $9. 1. J ah tne time that finfull ssichan was in the Ifraelites campe, Iof"7' they could notp-reuaile againfi: Ay : when Saul had finned, a Sam 28. nc c, uu gCt none anfwere at Gods Oracle, cither by virion, f by Vrim, or by Prophets : fo whilft we are in bur finncs,wee may askc indeed, but we (hall net haue , we may make many J • prayers, The Refurreflim of the Body, prayers, but not be heard, for the prayew of the wicked are abomination to the Lord, W hercfore let this be the firft and chiefe thing which wee pray for in all our duplications, and as wc will vfe all humility, and importunity to fpeed or fome fpeciall benefit, $nd renew our luit trom day to day, that wee may fpeed e , fo let vs neuer giueouer praying vn&o the Lord for the pardon of our (innes, being a benefit of benefits, and the raoft ncceflary thing for vs in the world. The lecond Duty is to loue the Lord,and our Sauiour Iefus Chrift with all our hearts, and with all oar might : becaufe God is the Auth r of this great grace, Chrift lefus hath me- rited the fame for vs. Amiferable bankrupt owing a thou- fand pound, if hee fhould rnue all forgiuen him, ifiomerich man would vndercake the payment of his debts tor him, and fet him vp, that he might Hue a freeman againe, and exercife his trade in as good manner as euerhee did before, werea moft-ingratefull wretch, if hee fhould not loue fo great a be- nefactor, and that vnfainedly, all his life ;• but much more vngratcfull fhould wee fhew our felues , when as the Lord harh raifed vs from our bankrupt eftate , being indebted not a thoufatid pounds, but ten thoufands of talents 5 yea, milli- ons without count, and made vs blcfled and happy ,if we fhall not loue his Maiefty without all diflimirlation , and therefore ftudy to pleafe him all our dayes. With what thankfulntffe doth Saint Tattl exult for his deliuerance from finne by Iefus Chrift, when being but euen now at the point of defpaire, he prdently lifteth vp himfdfe through faith of the pardon of his finneSjhauing cryed our, Miferable man that J am, whofhali delmer me from thebodyof this death .? hee prefently anfwereth himfelfe : Thankes bee vnto God through lefm Chrift our Lord. How defirous is he, by publiilung Gods mercy to the world, to expreffe his wonderfull thankfulneffe , for this wonderfull grace, when fo openly he con'efieth ; when Ivpm a Persecutor, and a blafyhemcr% and an opprejfour, Cjod had mercy on mee% And thus greatly affe&ed fliould we be, not in word, but indeed, in that wee ftudy to fet forth his glory, as hee did, and in all things not to pleafe men,but God: they which doe otherwife loue not the Lord whatfoeuer they fay , but as the Gentiles -•' who 153 ifDuty. To loue the Lord. Rom. 7. * J. 1 Tim 1. 13 *54 Tk twelfth Article. Rom. I, 3. Duty. lc cea/e ft on< finne. who by their finnes^ifiionoured him,arefaid to haue becnc, fo are thtie haters of God,a nd hated of him. The third Duty is,to breake off all our finnes by righteouk, neffe, and not a tuirmeany longer therein : bccaule wee .haue j bene already enough endangered ti rough finne, nay ir wee iiue in finne, we are ftill in the fame danger> feeing the work- ers of iniquity are fliut out of dores,whatioeuer they plead for tbemfeiues. If a man t hrongh furfet hath faine into any dan- | gcrous difeafe , which had like to haue coft him his life, but be agaiae recouered^e will take heed of railing into the fame agsine, and likewilc if hee had falne into a deepe pit, or into any other great euill : fo fhould wee being reftored from the furfet of iinne,being lifted vp from the ..angerous pit of wic- kednefle , hauing efcaped through Gods greu mercy the greateft euill that could haue befalne vs, we fhould, I fay^ be at defiance with this euill, & aboueall watchts,watch2gainft finne. And the rather,becaufe we doe otherwise ftill rcmaine indangeied through this deadly iurfet, wee ftill lie, and are like to \\t without all helpe in this horrible pit , till wee ex- change for the pit of hell. The Lord hath not fomucb as promifed, or ipoken any fyllable tending to a promifeof rear- guing finnes, but to fuch as foriake their finnes. He is often inthefe and the like correctable fpceches. tf^en a wicked mtn fhalltttr»e from his tvickftlnefle, and doe that which is Uwfittt Pro. i8. 23 . and right, hefbdljaue his fouls aline. He that confijfeth andfor- fakcth his finnes /hall haue ^ercy, &c. But where is it to bee found that nunliuing in rheir finnes fhall haue mercy, that fuch as goeon in there yvickedr.effe , (hall (aue their fcules aliue ? not any where in Gods Booke ; but. the cleane contra- rie, that they dial* die in their fuu.cs , that they (hail haue iudgemtnt withe -n ■ r< y, according to thar, Thouwhiih af- ter )hy h^J.ncffe of bat cannot rtpevt, doeft heape vp to thy Jelfi x rathajawf . fn*tatk : fo that it muft tycedes then be the eieuiis booke, vvl * nee men learne that they (hall be for- giuvn, aich: 1 ;h on in adding finne vnto finne, and fo neglecl all holy adoiottitkjns of breaking off their euill courleof life. jQzefl. Ezcch 18. Rom.i. 4. The Refurnfiion of the Body, 155 gucft.46. What is meant by the refurre&ion of the bodie i Anfvv. That although the body after death lye rotting in the oraue, j^tat the lafl d*y it [hall be raifed agame by Cjods great po- wer, and being toyned to the joule Jhall f and before Gods iudgement fiat, to give account of all that it hath done, whether good or emH, and be rewarded accordingly \ ExiUn. This latt Article,as jt confifteth of two members, the one the RefurrecTion or' ihe body, the other the life euer- lafting,fo haue I propounded to fpeake ieueraiiy of them, be- caulethey are both weighty poynts, and deepe mylterics. Touching the refurrecTion oFthe body, it is nothing eife, but that rlrft I doe acknowledge, that our bo lies are all iraiie and weake,and how many yeares locucr they continue, yet fall to } the ground they fhall at the la ft , cutn as they were taken out otic* Secondly, that how fckuer they fail, or vvhenioeuer, yet they lhail be railed againe by afupei -natural! power , the foule* being reunited vnto them ; and that not onely the bo- dies of the uift and righteous, but cf the vjiiuft and wicked, the bodies oi- ail, both high and lovve, rich and poore, great and finalk Thirdly, all this Qiali be at thelaftday together, in a moment, an he (ound of a Trumpet, and not (ome at c ne time,iome at another. Fourthly, being thus raifed,they muft come to ludgc ment,all the (ecreteft things that euer they did , being laid open, and the hidden things ci all hearts being ma- nifefted. Now for the further manifeftarionand proouing of thefe things; and firft that oar bodies (hall fall , as it is intimated in the word RdurrecTion : for that cannot rife againe, which did not firft fall, io it is proucd by the experience of all times and ages of the world ; for cuen they of the firft times,whofe bodies were moft durable; yet their end was,they died,when they had liued nigh athoufand yeres,thefe ftrog oaks,t>.o igh. they ftood neuer (o long,, they fell at the laft : but long fine the ftate of mens bodies grew more weake, which ma ie hi? compare mans life vnto a {hadow, a Weauers fhuttle , and a flowre, and Damd to a light that is iboneput out, ajdtoa J (pans Troofe( Efa 40. 15* The twelfth Article, Math, 1 1 Vcrfcjz fpans length, and Efay to grafle, which is greene in the mor- ning, butis cut dovvnebtfore night andwithered. And daily examples confirme the fame thing , euery (mall matter ouer- throwing the ftrongeft man , and making him to fall to the earth from whence he was taken. Secondly, that our bodies hauing lien rotting in the graue, (hall be railed againe by a fu- pernaturall power, which is more fpeciaily here intended. S. PWprouethat large in the 15. chapter ofthefirftEpiftle to the Corinths, making this the ouerthrow of all Religion, to d^ny the rifing of the dead : and our Sauiour Chrilt before him oppofed himlelfe earneftly againft the Sadduces, which denied the refurreclion,faying : Haueyon nst read of the rejur- refiion,fthat isfpoken vntoyou of God,iw'mg,I am the God of A- braham,Ifaac,and Iacob ; now God is not the Cjodofthe dead,bkt of 1 the liuing ; and long before this, Sfay hath (aid, The dead /hall Dan. 11 i. come forthwith my body (haU they rife ; and Daniel, Many of them rob 1 9 if. thatfleefe in the dufi , fhall awake ; and Job, I know that my Re- deemer lituth y and J fhall fiandat the laft vpon the earth , and though after my skin, the Vtormes (hall eonfume my body, yet I my 1 felfefhull fee him,&c. And thus it is plaine,that the relur regi- on fhall be, though we fay nothing of Ezechiels dried bones reuiuing, nor of Adam,whok flcepe was a type of death, and his waking, of the reiurredion. i Now, that it fhall be generall of all without exception , is fliewed in the booke of the Reuelat ion, where all, both great and fmall are feene comming foorch , the earth gifting vp the dead in it, and the fea yielding vp the dead therein: and Chrift faith,that at his cottoning,*// nations (hal be gathered be fire him. Wherefore that of Daniel, fpeakingofmany,istobe vnd< r- flood, as though hee had faid , that they being a great many, an infinite multitude fhall awake. Laftly, that all fhall be rai- fed by a fupernaturall power , and n t by any thing in the 'courfe of nature, isfhewed, where the Lord faith ; The dead J7j*/lheare his voyce, and fhall come firth, it is then by the virtue of his call, that men euery where fhall rife againe ; The trt*n%- pet fhaR foundyand the dead fhaH rife incorruptible, faith the Apo- ftle : He fhall fend forth his Angels to father them, he faith in an other place, the meaning is the fame, that as God, at the flrft bi Rcuel. To. Mati2j %x 1 Cor.yy. M-tk.24. The Refumttion of the Body, by his word made all , fo hce will at the Iaft rcuiue all, and vfe his Angels as Miriifters to gather them together from all parts or the world. If this ftiall feeme ftrange , becaufe it hath beene a rare matter that any haue beene raifed at all after death. I anl wer, is it true, that many being truely dead , haue beene raifed a- gaine ("as it cannot bedenied,for fuch was the womans fonne, the Shunamites, raifed by EUfia 5 the widowes ion of Sarep- ta, railed by SUjab ; Lazartu, and two more raifed by Chrift; Dorcas, by Peter ; and Sntjchtu by *PW) then mce thinkes,it ftiould not be fuppofed impoflible, that there ftiould be a ge- nerall refurre&ion of all. For, if in the winter time, fome plant or hearbe (hall put out, and grow greene, it is an argu- ment, that others may doe fo too : if a man expert in any cu- rious trades, as the Goldfimth, in trying gold and filuer from droffe : the Glaffe-man in making Glafles, &c. (hall doe but one, or feldome acfts of their trade, is it not an argument,that they can do many more when they ftiallthinke good ? In like manner , fome hauing beene already , by the diuine power raifed from the dead , fpringing vp againe after death , is it not an argument that this hauing beene done in the winter of this worlds (tending, all ftiall in like fort rife againe at the fpringtimeoftherefurredion ? The Lord hauing. in fome performed this hard worke, that hee can doe the fame in all, it being (as it were) his profelfion , and his skill fufficient for it. If it (hall further feeme yet an hard matter that all ftiould be raifed, becaufe fome are drowned in the fea,and eaten vp by fifties, and thefe fifties being taken by men,&o Now if it ftiall found, as a thing impoffible , that euen mencomming thus to their ends ftiould be raifed , for where ftiall the parts of their bodies be found,feeing the fame becommeth the fub- ftance of dicers bodies ? I anfwere , with God all things are po(Tible,and to vfe the comparifon of a learned Father,When Doues Aye diuerfly abroad, and are mixed with others : yea infinite numbers together, being far from home, yet they re- turne vnto their feuerall Doue-coats : fo the foulesof diuers men departing out of their bodies, and remaining long from ■ home 157 ototh X Kiftg. 17. OhieU.i. All that lee raifed^hew- foeuer they haue per i. fbed. Gref.Nif fen lib.\.de cptficio ho- m/n/ac.26. »7* 158 The twelfth Article, home, yet they haue fome natural! , or rather fupernaturali motion by which they are addided to returns to their owne bodies, vnto which they haue beenevfed. Quickfiluer beincr powred forth amongft the duft, is mixed with nothing c\{°y but though diuerfly parted, yet it remaineth in little globules' (o that it is eafie for a man to gather it together againe, and then ioyneth in one, as before : and much more eafie (hail it be for the Great God of- heauen, to gather in one the parts of the fame bodies, ho wfoeuer dif perfect and powred,as it w?ere into the duft or the earth. When C^sdcs are cart into the ground , euery one dra weth vnto it f elfe that vertue and fap which is neceflfary for the nourifhment-, though it be alike common vnto them all: fo men in the reiiirreclion fhall re- ceiuethefe parts, and all that fubftance which doth feuerally belong to t hem , although in the meane feafon they lye in common together in the bowels of the earth : and thus farre out of that learned Father (jregorj of Nyffen. Another alfo handling the iame matter , rcckoncth vp many things as no Deoy 14. types ot the refurreftion , the day fucceeding the night, the 24.* Re . £-eecj Q£ t^e cart ^ tjnat fpringS Vp afcer corruption , the locuft J reuiuing againe, the nayles of our hands when any goe oft, the haires of our head being cut , and growing againe , the ; Ringdoue reuiuing againe, and a little beaft called Mjoxhs, the Phoenix an Arabian fowle , which burnethitfelfeathTty yeeres or age , and after three dayes arifeth againe out of her owne afhes. i And that this general! refurreclion (hall be in one moment, it is the plaine doSxine of rlie Scripture. In a moment, in the twinkling of an eye at the laft trumpet. The Lord fhall need no fpace of time to effect it : bur as at the time of the Aflifes all the prifoners are brought forth, loat thefc generali Afii- fes of the whole vvorld , all (hall come out of the prifon of the graue. And laftly,forthe end of the re(urreftion,thatthe workes of all men (lull be made mani eft, and all fecret thoughts,th.it j they may be rewarded accordingly, hath beene already hand- led and proued vnder the iixth branch of the feuenth Article, ,: touching Chrift his comrningto iudgement, and therefore ! the! Epiph. ItJe trtno & y>- fur iCor. if The Re function of the Body. the Reader is to be referred thither, to fee more,and alfo for the time whenthefe things fhali bee. But lor the further vn- der (landing of the dodrine of the Refurrection , I haue thought it not auiiife further to annex here two or three que- flions more. £ttefl. 47. What manner of bodies fliall wee haue in the Rcfurre&ion < Anfw. The very fame which now We have, finely Whereas they be now natur all, they fb. ill tife agkitte fpmttikll 3 not [ubiscl to deaih any more, as now they be, ttorjufiasnedby naturallmeanes of meats, anddrtnkes, Warmth, andjleepe, or the tike. Explan. This qtieftioniseuenthus mooned and arifwered by the Apoftle to the Corinthians ; 'But fome man Will 'fay, how are the dead ratfed I With What body /ball they come forth ! He an- fwereth,that euen as come being caft into the ground, fprin- geth vp againe , and the Lord giueth euery graine its ovvne body, whether wheat,cr fome other : So,in the Refurreclicn of the dead , euery man ihall haue his ovvne body i the onely difference is, that itisfowenanaturall body, but ratfed afpiri- tualt body : it is/omen in dijhonour, raifed againe in henourjowen in Weakeneffe, raifed in power, &c. Now the variety of words here vfed of honour and power, ferueth fpecially to let forth the manner of the riling againe of the faithfull,all others (hall aifo haue ipirituall bodies like vnto the damned fpirits in hell, that is euer continuing , feeking deith through the great- nelTe of the mifery, but not being able to findc it. That wee (liall haue the fame bodies , lob aifotcflirieth, faying,: 1 fball fee him, not With other, but With thefe eyes. And good reafon it is, that as our bodies haue together vvith our fouies beene in- flrumcnts, either of Gods glory, or of finne to his ctifhonor, (o together vvith the fouies , they fhould partake of glory or mifery. guejl. 4$. Amongfl thofe that dye . fome be croo- ked through age, fome tender Infants, iome blind3and fome lame, (hall their bodies then at the Refurredion be the fame r Anfw. No, fir all thefe are Weaknejfes , Which fhall bee done ,_ away I5P 1C0r.1j.35: Verfe36. Verfc'43 Vcife 44, Iob.ip.ij io*o 7> Hue** thtfe thdt txfeft the re/krretfi- The twelfth Article. away to thefdthfiid, andftrtngtb^erfettn^tutdcemllneflejhall be t§ euery one of them. MxflAn. This alfo is good to be knowne, becaufe the holy Scriptures doe fpeake hereof to the comfort of Gods people: where we are taught, that the body fhail be raifed in power, and in honour, there muft then needs be in (lead of the weak- neffe of decrepit olde age,and infants, ftrength and might \ in ftead of deformity, beauty ; in (lead of lamenefTe, agility ; in ftead of blindnefle, the fights which could neuer here be at- tained vnto, v k.whereby we fhail fee the rnoft glorious God of all. As for other queftions about the knowledge of one another,of the ceffation of the difference of fexes,&cFor that they be not fo neceflary nor very profitable, we will wade no further herein. For the duties of this faith. The firft is,not to liue as they which are euer to continue in this world : for wee muft ail die ; wee muft firft fall, and then (hail wee afterwards rife againe : the ftrongeft and ftouteft could neuer bee priuiled- ged from death , no not one day or houre by any ftrength of nature. Wherefore wee are not to vfc any vnlawfull meanes to get any of the goods of this world, either by carking and caring, by robbery and Health, by fraud and oppreffion : for who can tell that hee fhall liue to enioy them ,• yea, who can tell that his very enemy fhall not reape the fruit of his labors? and then what ftiall it profit a man by his toyle to fcrape to- gether mountaines of golde ? If a man liued in a Countrey where hee were in danger of publique OrBcers euery day,to bedrawneout of his houfe, and to be fpoiled of all his goods, he would not, I fuppofe, take any great pleafure in gathering together, and increafing his wealth,much lefle would he feek to pull from others, feeing this were nothing elfe but to pro- cure more enemies by making the booty greater for the fpoi- lers : but this is our eftate in this world,we liue in this earth- ly Countrey, fubieft euery day to be pulled out of our houfes by death, the common all-conquering officer, and to be fpoi- led of all our worldly goods : Oh, what madnefle is it then in vs , to rob and deuoure one another , to bee vnfatiable in our heaping vp of wealth, and without end, in our delight in worldly The Refurreftion of the Body. ■wprrfly vanities :? for men could not more exceed. in the affectation of worldly things, if they fhould line heere eocr, then the men of this.generajtion, who haueno ibotrer gotten any thing,but they are ready againe by death, to bedepriued of kali. it ■ The fecond duty is , no/ to im& as they that deny the Re- furredion,whofc hope oneiyis in this world, viz. Uke bruit beads, eating. and ddaking^as faith the Apoiiie,, becaufe that to morrow they (hould dye , and then theyifhouid bee cut off from ail pleafure : for we hopefoca Rqlurreclion, uv which, they that haue dons good , fhallarife vnto Iifey they- tkub^mc dene eutilto condemnation* We ought then to be aiKamed,to be fenfuali like the beaft, whofeend is} when hedyeth,toi)e like the Epicure S %ardanapalus ,whofe Epigram was s Bdexbibty fade, dorwiy f oft m9rtetHtittll. ... Sate, drinke, Jleepe, And flay ; In death all plea fire fleets away. But we know that this is the voice of the blacke children of the nigh", that want shdight of the vnderftandingof this thing,'; ar that will not vndentand the fame; wee are, all chil- dren of the light, we'aJlconfefi'e the refurrcction of the body, why doQ wee rioteheff eeafe from the workes of darkenefle, from forfeiting and:dftiukenneffc, from chambering and, wantonnefTe * ariiwalkeasmthelight, infobrtfty^ tempe- ranee and chaftitie ? ! ~ ...••, il. The third duty is , to beareail our bodily imperfections, and fickneffes patiently , becauie in the Refurreciion all (hall be done away,weakneffe (hall-be uVength, deformity (hall be beauty > crookedneflfe (hall be ltraightntflc , naturall (hall bee fpiritnall. It would not grietie a mart to be itfaiittle paine for a moment,fo that he might be free from aitpairte for euer af- ter,to be iicke a day, that he might hue the more healthfully all theyere after ; yea, men will in this cafe put themfdues to paincand make thcmfeliies ficke-by loathfome drugs of the Apothecary : No more ought it-to grieue vst'bat beleeue the Refurreflioriif wefurrer by nckene{Te,br weakene{Te,or any ■ N ab- l6t I 2/DMtJi iCdr.15. 3*. Ioh'n^.ap. iThcff.5. 3.which by vncleanutiTe wea- keneth his body, and bringcth it into a filthy cafe at the ftewcs,looke that it fhould be flrengthened and healed at the RefurrecTion ? Hethatdrinketh out his eyes, how can he ex- pect to haue them made more cleareatthat day? Hee that breakes his bones by quarrelling and fighting , how can hee expect fo much fauour , as to haue them Tightened againe : Such whorifli women,as by painting their faces, bring them to ill-fauouredneffe , how can they expect to haue faces as Angelsatthat day? And fo for all other iniuries ofrcerdto mens bodies by feruing finne. No King will pitie his rebel- lious fubiech fb farr* as to fend Chirurgians , or* Phyficians to cure them, if in their rebellion they haue beene wounded, or gotten through diftemper any dangerous fickeneffe, but will rather fend out his Hang-men to doe execution vpon them : no more wiil the King of heauen hcale the infirmities of fuch, as by finnes haue rebelled agaiuft him , but will giue them ouer to his Executioners, the Deuils, to be further tor- mented. Wherefore thinke it not enough to feme God in ^^^^ thy The Duties. thy heart, and in thy foule, but offer vnto him thy body alio, that the efhte of both may bee amended to the rcfurre&ion, and fo remaine for cuer. The fife Daty is to mitigate our forrow when by death we are parted from our deareft friends ; becaule wee are not without hope with the heathen, ofmeetingagaincatthe refurre&ion. They are not loft, which dye ; but as eDamd laid of his child, fois it true of all that dye in the Lord ; Hee fhall not come to me, but IjhaBgoe to him. We cannot but grieue, I grant, fo many as be indued with naturail affections, at the departure of our friend , but as Chrift faid vnto the women, that followed him to the Crofle ; Weepe not fir mee, but fir jour (clues fand fir jour children : (ois it to be applied vnto vs, when our friends goe to their death ; weep not J or them,but weep for your (clues who {hall for the time of this fraile life, want their fiveete fociety, counfell, and company j but we ihail all meetagaine. gutfk. 5 o. What mcanc you by the life euerlafting? Anfw. All that cuer-induring kippinefe, and all thofe iojes* Vohich the Lord imp arteth to aU his Eletl , in the World to come* Vphuh a?efo treaty that the eje hath notfeene^nor the care heard* neither can the hart of man conceiue throughlj of them. Expfo*. This member of thelaft Article, as it is placed laft of all, io is it the greateft comfort of all, to ail beleeucrs. Vn- der thefe two words, Life euerlajhngjs fet down a furpafllng weight of glory, which al the words deuifed by the beft wit, and vttered by the mud eloquent tongue of man , cannot ex- prefTe. It is not only life,but ioy jnot only ioy,but richesjnot only riches,but glory : and all thefe, not m fome meafure,but in exceffc ; not mixed, but abfolute, without griefe, without want,withoutdiftionor ; not by inrermiflions & fits,but con- tinually; not afcer fomelong rime to end,but eucrlaftiagly. Secondly ,for the grounds of thefe things, i. Euer lifting life taken at larg ys common to the E(e<5t,and to the Reprobate ; for, euen thefe fhall feeke for death, and not finde it, but to Hue, fhall be a paine vnto them : It fhall not be fo with the e- lecT,their life fhalbe full of ioy : for,at Gods right hand, there N 2 be 1*3 l.^utj. Not io fo *« uer ferry for our frimdt departed* zSam.ij, Trtcfi; Pfal. I* t I "t IIW I r$4 Rcucl«2i. Efa.u. cap.65"* Reucl.7- t fay ^.23. Rcu.21.2f. chap. 2. 26, The twelfth Article. r*hil.3 .21. Efey 64.4. Rand entire j uoT mixM, as all worldly happineffe is , p'eafure hauing irkforrieneffe , abundance hauing wants , glory and honour, accompanied with fhame and ignominy : but in this life, <^Il tettres (ball be Vviped from oar eyes ,. Vpefballforrow, nor jirieueno more , our delight fhall cuer be fulneffe of ioy. 6* Yhefethings (hall not be by intermiffion and fltsyburcon- tinually , yefterday , and to day the fame : as the damned in hell can haue no rcmilTion of their paines , fo /hall the faued in heaucn haue no diminution of their ioyes, but as they rhatliue, fhall not fometime be dead, and fometime liuing,no more • The lift tturUfling. more (hall they that liue the euerlaftwg life, bee fometime in pleafure,an4 fometime without, for their life is pleafurc, ri- ci.es, and glory. - Laftiy,ail this fhall be for cuer and euer, for far more thou- sands or yecres , then the Sea hath drops of water, the earth hath fpiresof gratfe,& all men haires vpon their heads,and fo beginning againe circularly without end. For herein is God pei :?e>rly glorified and the wicked are fully iudged, which is the laft end of all Gods works, according to that, He madeaH thingt for hU glory , And the kicked for the day of Judgement. For though the word CSfcjjb > fir **^»doeth iomexime fet fooi th no more , but a certaine larqe time , at the laft to bee ended, asthetimeoftheMofaicallLaw, or the time of this worlds continuance : for thus it is fayd of ceremonies , Yee fha'.l obferuc thefc tbirjgs for euer * and of the earth ; Itftan- deth fir euer : yet when it is faid , that the life to come {hall laft for euer, the meaning is, as the Lord liueth for euer,vnto whofe dayes infinite millions of yeercs can put none ende, for death is (wallowed vp of life, all caufe of death is taken a- way, anlfoneuer, neu.r can this life ceafe, but ftill, ftill re- maineth limply without refpecT: vnto any period of timcfThe life etterlafttng. For the duties of this faith : The firft is, carefully to breake off ail thofe finr:es, the doers of which are exprefly : threatned , that they fhaii n-uer enter into the Kingdome of Heaucn. Such are named to be fornication, adultery. Idolatry . buggery tyantonneffe, thesuing , rouetou/heJfe,drun^enn ejfe, ray ling, extortionfox fuch,faith S. cPaul, [hall not inherite the Kigdme of god. I J n another place he reckoncth vp the famefns againe, and ! further addethjtoithchcrAft,batred,debate tXvrath, fedrionsjhere- ' fies, enuy jnnrther & gluttony, oj rtt'£/c6(taith he) Udlyoub.f.re, \ M 1 alfojildvo* before, that they Vrhtch doe fttch thpifj , (h.\ll «ot inherite thefitngdome ofg*d. And our Sauiour Chrift firther numbreth vnmrciftilneffe tothepuore,a.^ the H >!v -holt, by/^»theDiuine,, Inthanttrs, ly rr, and d as, n^'i g >-- temners and negleftersof holy things , of whom h. iai,h, Thai theyJM hcVmbom thtgate of the City. a N3 Where: 165 Prou I6.4. Eccl.1.4. I. Duty Carefully to fiyfuckftns, m are threitned vith death* i.Cor f. 9/o. Gal f.i?, 20. VciCczi. Mzttht$. Rcu.x2.151. 1 66 I King. I. Efa. Hebxi.t. 2. "Duty. To enter the w*y eflife. Eph.i.ro. Rcucl. The twelfth Article, Math.7.14. W herefore let vs all with one accord , bee at enmity with thefe vices , and watch ouer. our hearts and waycs , that wc \ commit them not. When Shimei was threatned by Salomon > laying, Whenfoetser thou /halt goe ouer the *Brooke Kedron, thou Jbaltdye the death : What elfe could he exped,though vnder ib mercifull a Kings gouernment, but death, when he (hould tranigrefTe : as hee found it to his coft: To what other thing can we exped:, if wee line in any of thefe, or other grieuous and heynous iinnes ; concerning which the Lord hath faid, if thou doe thcfe, thou (halt not enter into life, but to bee (hut out indeed at the latter day ? Ierufalem , in which wee looke to liue , is aboue , our ioules mud fiye vnto it , to vfe the words of the Prophet, as Voues vnto the windows: but flnne is an heauy clog, and preffeth downe, if we thinke to bee rid of it at leyfure, when we lift, we arecjeceiued, for it hangeth on faft , how then can we hope to get thither,vnlelTe we doc lighten pur fellies hereof- } All our taith is vanitie,our profef- (ion is deceit, and inftead of this endlelTe life, our end will bee miferable death. The fecond dutte is, to ftriue to enter, and to walke on in the way that leadeth to euerlaftmg life , and neuer to goe out of it to our dying day , and this is the way of good workes, Which god hath appointed that Wefboutd Waflte in themtThey that haue done good fhall enter into life, and they that hanc done eutU.. in- to cendemnatio i. Blefjed are they that doe his Commandements, that their right may be in the tree of life &nd that they may enter in by the gate of the City. Though it be a ftraight and narrow way,and there be few that finde it, moft men goe the contra- ry way ; yet if thou wilt enter into life, thou muft keepe the Commandements. Wherefore goe not with the multitude, which bee in the broad way; but embrace the counfell of Chrift : Strive to enter in at the ftraight gate: and that whilft thou haft time. Will any man, being in a ftran^e Countrey , returne to his home, and yet not take the right way thither ? And will any man then being in the Countrey of this world , come to his home in Heaucn, and not take the right way? How is it then, thai wee hope to come to eternal! life , and yet rcfufe to take the The life euerlajling. 16 7 the way thither ? yea, to hearken to the guides, or to be led by them, whom the Lord hath appointed to be e a direction vnto vs? For neuer more guides in euery corner , poynting and haling men, as it were, to the right way, yet neuer were they fo little regarded , which bringeth our profefiiow into afufpition amongft the enemies, as teaching good workes to be needlefle vnto life,but they ftiall anfwere tor it, who are an occafion of this blafphemy. The third Duty is,to vfe the remembrance of eternall life, as a faluc againft air (ores, as a cordiail to comfort our hearts againft our greatcft heauim fle. Are wee in mifery, in pouerty, in pangs, indifgrace, in danger, in themiddeft of continuall crofles ? What are all thefe to dii'may vs ? the Lord hath prouided an excellent effate for vs euer enduring , our fuffcringof thefe things is but moinentany : the Lord hath aflured his feruants , of Hcaucn , and of Crownes of glory, how can he then but giuevsdeliuerance from rhefe things, and fupply our temporall wants in his good time? Nay, which is more , the Lord hath fwcetned the bitter pils of the trou- bles of this world , by working through them the health of the foule , by making them meanes of further afTurance, that wee are his children , and that hee is our Father, and by leading vs through them, as through the right way vntothe eiierlafting life. If a begger might haue twenty pounds for trauellingintbe wet and cold one night, ©r for fomefew ftripes to be giuen vnto him with a rod , hee would not bee much grieued thereat: no more would we at our crofles,if we had faith to be aflured, that in ftcad of thefc wee fhall haue an other day fo great glory , and the lefle would wee murmure at it, becaufe our ftripes bee vpon vs worthily : as if a poore prifoner that had deferued death, fliould bee let free, and re- warded with a great fumme of money , for willingly fabmit- ting himfeife vnto fome light chart if ement. Let vs therefore, not ondy be content to beare our crofles , but with the Apn- ftle, through faith, reioyce in our tribulations, an J praife tvie Lord for them, as lob did, faying , Tbt Lord$tneth , and the Lordtaketh aivajJUffed be the Name of the Lord. The fourth Duty is to pray, that this time might bet N 4 haflen 3. Duti*. I Tfi remem- ! bertuer- UfttHgi/fi I in aH 1 Cor.ix. Hcbia. I am. 1. Rom.r.i. fobi. *o pray for] tkehafie- 1 ■> if i68 To pray for the hafle- ntvgof glory. Reucl.2 2. 17? Yerfe 20. 2.Cor.j x. The twelfth Article. Standing yp at the Creed. Amen, JVhj added. haftened,wherein we (hall enter into life, and euen to reioyce when wee fee it approach to any of vs in particular ; becaufe it will be fo happy a change for vs ; of mortall for immortall, of weakencfle lor ftrength , of dishonour for glory : and (as one dying (aid ) of tinne for filuer , of copper for gold. We muft learne therefore to be like vnto the Brides which faith, Come ; and vnto S. f ohrt,who when he had had fome fight of thefe things fiid: Even fo come Lordlefus. We figh, faith ?<«/ defring to bee cloathed vpo» : that is , to goe out of this clay houfe,and to afcend to our boufe in heauen. What faith haue they then, that by the courfe of nature, or by the danger of fickencffe,being brought almoft home to this houfejdefire to be far away from it agame ? How vnfeemely a ipeech is it in old men to fay, I would I were young againe ? how lamenta- ble a feare in ficke men, to heare that they fhall die ? let vs be more ftrengthened in thefe things , that at our departing hence,we may truly belceue,and haue euerlafting life- There be two circumftances further vfed,in the rehearfing of thefe Articles,the firftisthe rifingand {landing vp, which is a ceremony neither vaine, nor fuperftitious, as fome fup- pofe ; but they thinke amiffe , that more reuerence is hereby done to the Creed,which is no Scripture,then to the written Word of God, ! For firft of all, it is not vaine , becaufe it fer- ueth to teftifie our confenttothe points rchearfed , and is a filent confeflionof the fame faith , by all the Congregation, as in the time of prayer all kneele , by this gefture, manifeft- ing their confent with the Minifter in this heauenly action. In other duties done at Church in publique , there is not the like reafon of following the Minifter in his gefture, whether hereadeth , expoundeth , or preacheth , becaufe that in ail thefe,the Hearers are Patients, and he onely an Agent. Read more of this aboue,at the end of the fifth Queft ion. Whereto may alfo be added,that this gefture of ftanding vpright,is the raoft futable and conuenient, as being the pofturcof foldiers, and champions ready to fight vnto the death for that faith which they then proclaime by recitall. The fecond circumftanceis, the addition of this word ^A- men • fignifying verc/j,or aruuncly&x. vndonbudkj. It isaddcdy I, To "The conclusion : Amen. 169 1. To (hew that wc do not in word only beleeue thefe things, but from our very hearts. 2. Not waueringly,but certainly, and without doubting. 3. Not as though it were in our power, as if we were 1 ecure for our firme and ftedfaft beleefe of thefe things, but earneftly crauing this faith at the hands of God,and thus it is as much, as So be it. All which iLewes the wonderfull abufe of this Crecdifirft, amogft: heretikes,which fay thefe words with their mouths, but the contrary in their hearts : fome denying beleefe in the Sonne of God , for that they hold him to be meere man, and God only in name, as Princes are called Gods vpon earth, as the Arians : Some in the Holy Ghoft , as the Macedonians, for that they afrirme him to be feruant,& inferiour to the Fa- ther & Sonne: fome deny beleefe in the holy Trinity, for that they beleeue only in one God, holding the diftinclion of per- fons,a monllrous fidion of man ; as the Antitrinitaries. And (ome againe denying Chrifts bodied reall being in heauen,becaufe they hold it to beprefent in euery MaiTe This Office of mediation fitting at the right hand of God, becaufe. they appoint other Mediators to commend vs vnto God : and the beleefe of the remiffion of (ins, with the life euerlafting, becaufe they teach doubting till the laft gafpe. Secondly, tins Creed is further abufed amongft the Papifts, becaufe when they pretend to make a confeflion of their faith, they doe onely confeiTe their hope, which is a diftincl thing from faith,according to the Apodk3There remaine thefe thr:e things, Faith , Hope, and Loue : Now y beficfes that they • teach Faith to be a beleeuing in generall of aH the Scriptures to be true , they make it to be all one with hope through che4 mercy of God of being faued. Thirdly , it is further abufed by all infidel-like Clriftians, which (ay with their mouthes y I beleeue irt Cjod, &c. But like Psrrets, not regarding , what they fay, notconfidcringthfc fearefull eftate of iuch as want this faith , what obedient and godly liuing is required to haue comfort in this faith, and how fcandalous profeffors hereof fhall be barred out of eter- 1 nail life , eucn as they that neuer knew how to rehearfe this confeflion at all. They The tbufc of the Creed. The Creed* aimfediy the P spiffs. 1. Corf 170 The twelfth Article. They alfo which imagine faith to be in their ownc power, and therefore negled topray for it,when the Apoftles them- felues pray ed, Lord increafc our Faith. So many as be faithfull indeed , let vs bee otherwife minded , belecuing all thefe things in heart without doubting , ftudy ing aboue all things to bee more and more confirmed herein by godly liuing, and euer heartily praying , Lordgiue faith where it is wanting, and where it is,increafe our faith more and more. And thus by the grace of God haue wee finifhed our com- mentary vpon the firftpartof the Catechifme, concer- ning the things to be beleeued , and main- tained to the death , that wc may come to life. The end of the Qreedm Of *7* Of the Commandements. Q^uejl. TTHou teidft , that thou wcrt bound * to keepe the Commaundements of Almighty God : Which be they ? AnfW. Cjodjpakt theft frords and/aid,! am the Lard thy (Jod, Which haue trough t thee out of the land of Egypt, out of the houft of bondage. Thou/haft hone none other gods but me. Thou fait not m*kfi to thy felfi any grauen image, nor the /#(r- n*s of any thing that is tn the heauen afouetor m the earth beneath , or in the Water vnder the earth. Thou fhalt not borpjowne to f hem, nor Worfhip them, for I the Lord thy Qod am a iealous (yody& vi- fit the fins of the fathers vp-n the children vnto the third and fourth generation of them that hate mee, and/hew mere] vntothoufands, of them that loue m",and keepe my commandements, Thoufbdt not take the name of the Lord thy God in vaine , for the Lord Will not hold htm gmlcles that taketh hie name in vaine. Remember that thou kfepe holy the Sabbath day , Jixe dayes fhalt thou labour , ana doe all that thou haft to doe ; but the feuenth is the Sabbath of the Lord thy God , in it thou fhalt doe no mxnner of Wo*ke, thousand thy f on, and thy daughter, thy man fer- uant,northy maid- feruant, thy cattle,& the fbranger that is Within thy gates : for in fixe dayes the Lord made Heauen and Sarth, the fea.and all that in them is, and re fled the feuenth day, Wherefore the Lord ble fid the feuenth day, and hallowed it. Honor thy father, and thy mother, that thy doses may be long in the landyWhich the Lord thy Godgiueth thee. Thou fhalt doe no murther. Thoufbalt not commit adultery. Thou fhalt notfteale. Thou fhalt not bearefalfe Witneffe agamft thy neighbour. Thou 172 The time ef the law £t- The know- ledge efthe Lav kcfere it wm written. GCR.17.I. Clem Alt x. lib. I Strem Orat. Her- t*t. dd C:mt. Of the Commandements. Thoufath net couet thy neighbors bonfcjhoH fbalt not couet thy neighbor 'strife, nor hi* fernanttn$r UU mayd,n$r huoxe&cr his afle, nor any thing that U his% J£»eft. How many things docft thou learne out of thefe Comrnandements? Anfw. Two things : My duty towards god, and my duty to Wards my neighbo»rm ExfUn. Before that we come to fhew in parfi cnlar,where theie duties are fet downe , it will not beeamiffe tofpeike fome things in gtnerall , by way of Preface or Introduction to the Commandements. Firft , of the tune when tkefe Commandments were gi- uen , and this was about two thousands and h* Written in their harts, &c. fo thiraslong as men haue be^re, there hathalfobcene a Law , although not exprtflfcd in words , yet written in the heart. Wherefore if it bee well obferucd, we (hall find, that euen before the giuing of the law, all thefe precepts were knowne and acknowledged. The firft Commandement was knowne to Abraham, when asalmoft in fo tinny words the Lord faid vnto him, lam God aJ-fiffitMt, ftand before me and be vpright : an^ there were no ral(e Gods brought into the world before the Flood, ele- ment Alex(indri*tu, a learned Father fheweth,chat 'Bacchus, a ^reat God amongft the Heathen,was made a God 604 yeares after Mofts , and (b mod of the Gods of the Grecians : hee Ihcweth further, how the chiefeft God of all hfpttr* was made by one PhyMx*, and the chie^eft GoddefTe /**», by #*- elides ^nA that Socrates, Pluto^ Xcnophon,CU*nthet \Pythagoras the Of the Commandcments. *7$ theancienteftPhilofophers, and that j4ratust Hejtod, Ewrj~ pides>and Orpheus theancknteft Poets acknowledged but one God. ,- The fecond Commandement was knowne vnto laacofr: for he purged his houic from Idols, when he was to build an Altar in Bethel , acknowledging heereby , that this was a corruption , that the true God would be offended at ; yea, Heathen men themielues did feeby the light of -nature, that it wasa groffe thing to repreient God by an Image r as ~Nu- ma an Emperour fometime in. Rome who forbad the vfe of any Image, becaufe he held it a wicked thing, that things fo incomparable £xcellent,fhould be let forthby bafer matters : and Plato an excellent Philofopher , did fo agree with Uteofes herein\that he was laid of Namemtu a Pythagorianto be none other,but Mojts (peaking in the Atticke tongue. The third Commandement, touching the right vfeof Gods Name, both who doe therefore put him to death. The eight Commandement, Labau vrgeth vpon Iwob, ftyingj Though thou toenttft thj Way, becaufe thin longeftto come to thy Fathers houfe, jet Vrhy haft then ftolne away my gods ? vnto which he anfwereth,acknowledgingthisto befo great afeult, as that he faith , With Vrbomfiouer they bee found, let him dye* And this was held to bee (b heynous a finne, as that laacobs fons being charged by the Steward, with Iofefhs filuer cup (haling , yeelded themfelues vpon the finding of it,with any of then,to become his bondmen. The ninth Commandement,heathen Abimelech (hewed to be written in his heart , ^hen hee complained of Abrahams falfe teftimony concerning his wife , of whom hee had faid, that (he was his (ifter > telling him , that hee had done things > Vohich ought not to be done : and Ifaack^ is afterwards reproucd by him alfo for the like faults. Laftly , for the tenth , fo many as did know God aright, could not but acknowledge alfo , that it was a finne againft his Maiefty , to entertaine euiil motions in the minde , con- trary to any of thefe Lawes , becaufe where thefe are , there cannot be the vprightreffc commanded vnto Abraham , God cannot bee honoured with the heart ; and thus much of the firft thing. Now wee are to fpcake of the difference betwixt the Law of God,containing thefe Commandements, and other Lawes giuen alfo by the Lord : for befides this Law, which is called Morall, The Lax mora//, iudict ''all, and ceremonial/. Moral!, there is another calhcd Iudiciall, and a third Cercmo- niall. 1 he Morall is io called , becaufe it is a pcrpetuall rule cf good maners,without theobieruation of which the world cannot ftand;or if it fhould fland, it would bee but as a confu- ted Chaos,3nd without forme of a world. The luuiciallis io called, becaule as a itatutc-law , it ietteth downc with what ludgements and cecfures men were to bee cenfured, that did offend in ipeciall cales. The Ceremoniall is lo calk ', becaule it is altogether conuerlant about rites and ceretnoii.es> (hew- ing what ceremonies were to be vied by the Church or God, .md what not, in his feruice. Now,the difference betwixt thefe ftandeth in many things. Firft, in that the morall Law waspubliiTied , and wriuenby God himfelfe,fo as that all the people did receiue it from his mouth : but it was not io with the Iudiciall and Ceremoniall $ for the Lord intruded CMofes onely herein , and the people receiued them from him, who wrote them downe for them. 2. The morall Law was frft giuen,as moft worthy,the other two afterwards, as not fo much to be regarded, in refpecT of I it : fqx when the morali Law hath beerie neglected ,and the o- ! ther moft diligently obferued , the Lord hath beene as much , moued,as if no Law at all had beene regarded ; which may ea- i fiiy be gachered,both from that of the Prophet Efay, "Bring np more oblations in vaine, incenfe id *mabowination'vntomee> &e. And from that of Samne /to Saftf; Hath the Lord at great plea- fare in burnt offerings andfacrifices, as When the voyce of the Lord is obeyed t Heboid, to obey is better tkenfacrijice , and to hearken, then the fat of Rams : that is , to obey the morall Law far ex- ceedeth ail ceremonies. And David hath the like faying in the P(almes/Z)0 / eat bfdsfefb or drink* the biosd of goats f offer \ vnto Godpraife,andpay thy vwes vntehim^c. And,/ ft ill ha/te \ mercy, faith Chrift,andnot (*mfice,yjith many other places to ! the iame effect. The "amealibappearth from thepractife of corrupt man, | which hath euer beene moft diligen'ly to obferue ceremo- nies, but moft negligently the precepts of the morall Law :. for our nature is fee vpon contraiies,and thcrfore lookewhat . we fnouid moft carefully obftrue,that we moft negle&;!ook * what *75 Efain.i. J Sam, if. 12% Pfal.jo. vi 6 Math.ij. MLch,^7- of th Commwdementst GCRCli. Exod. 12.36 Math.i2.j. what ftiould be cared for in the fecond place , that wee looke vnto in the flrft. The Pharifes tithed mintand cummin in the payment of their tythes, but let paffe the weighty matters of the Law: and thus was it the manner of the leweseuerto doe. Wherewith fay they in Michay(M[ we comebeforethe j : Lord ? Shall I come before him With bnrnt vfferingt, and cakes of[ ayeere old* W*/5f the Lord be f leafed Vtith thou finds of Rams, or ten * tkoHftndriuers efoyle ? And this is the manner of mod men at this day , they are moft ftri&in outward obferuances , but | moft remifle in the fubftance of godlineffe : in the very afr of j hearing, and prayer, not regarding that innocencie/charitie, j andrighteoufneffe, which fhouid accompany this outward j deuotion- 3. The ceremoniall Law hath beene oftentimes broken j without fin : but the morall Law neuer without fome fpeciaH countermand from God;as when Abraham was bidden to- kill hisfonne Jfaac , when the Ifraelites were bidden to rob the Egyptians : yea eueninthefe very cafes the learned ft of the Schoolemen do by found diftinclion maintaine , that the law it felfe was not broken,no nor difpenled withalljtf we fpeake properly , but only the matter or obie<5l of the precept chan- ged by God,& fothe Ifraelites did. not fteale from or defraud the Egyptians, but tooke their owne, when God (who hath an abiblute power to difp^jp of all thefe ) had before by his command transferred the rrght and dominion of thofe rights from the poffeilbrsto the takers. So like wife did Abraham, in offering to kill his fount vpon Gods command ,' nomore bre&e the Law then a Souldier, that at the command of the Generall , (who hath power of life and death) killeth his fel- low Souldier. As for that act of Circumcifion , or Sacrifi- cing , by which our Sauiour 'Chnftiairh , that the Priefts breake the Sabbath , it is not fo tobe vnderftood, as though the Law were brokcn,being rightly vndcrftood,or as though the Lord went about to iuftifie this , that a man might with- out finne breake this commaund : but hee fpeaketh of their ftriftneffe ,- fhewing their weaknefTe in maintaining that it wasagainftthe Law, to doe any workeataUvponthe Sab- bath day : for that in this ienfc, their very Priefts did conti- nually Differences betwixt the morallUivyiudkiaIl} &c. nually breake the Law. His intent then was, tofhewthe right meaning of the command to be this , that they fhould doe no manner of worke, except fuch,as was of prefent ne- ccffity,or helpe to the fan&ihcation of the Sabbath day.Novv for the Ccremoniail Law,that it might bee omitted without finne,the Lord himfelfe fheweth,where he faith J will not re- prooue thee for thyfacrifices, or burnt offerings, that haue not beene continually be for* me: and for Circumciiion> all the time of the people of Ifraels being in the wilderneffe , for the fpace of forty yeeres, their children v vere vncircumcifed, and yet no finne imputed,and without doubt they failedin fundry other things aifo, as the Prieft didingiuing David o£ the fihew- bread,which it was not lavvfull for the people to eat,& yet we doe not find,that they were therefore reproued by any of the Prophets,howfoeuer it cannot be denyed,but that when they prefumed to alter any ceremony, they were grieuoufly puni- fhed,as when the two fonnes of Aaron aduentured to facrifice with common fire , they were deftroyed by fire comming from Heaven: When Fzzah prefumed ro carry the Arke vp- on a Cart,and to flay it with his hands,(whenas he ought not to haue touched it,and it fhould haue beene borne vpon mens fhoulders) he was fmitten with prefent death. All which I do not fpeak,to the end,that men fhould thinke that any of Gods lawes might lightly haue beene broken without offence, but that there being iuftcaufe, the ceremoniall law was many times tranfgreffed, and yet the tranfgreflbrs remained blame- leffe,which is not fo with the Mora!!. 4. The moralllaw being neglected, maketh men (of how i holy a fe,\vho was greater then Aaren^nd therefore his order was to ceafe at the comrning of this worthier, eue as at the change of head officers amogft the Romas, the Dilators ceafed,w hen the Empcrours came on. This argument the A- poftle handlcth learnedly , and at large to the Hebrewes. Fourthly,Chrifts coming made vs to be of age,when as be- fore men were children,& nothing differing from feruants,as the Apoftle reafoneth to the GaIathians,faying:W^« "totVs>cre children &e \^ere in bondage yvndcr the rudiments of the World, &c Now fuch thirgs as ferue for the inftructio of children,are of no furthervfe,whe they com to be me;& fo is it with this law Secondly ,as for the Iadicial lawes,fome are willing to grant that thofe of them were to ceafe, which concerned iome fpe- ciall ciuill cuftomes of that people,the entailing of their lands, the freedom of feruants in the yere of Iubilee, and fuch like : but as for all thofe Iuelicials,wnich vpheld & backed any Mo- rall Law,they would haue them to be ftill in force,and to bind all Chriftians.Of thofe that lay this yoke vpon vs,Imuft crauc pardon, and rather thinke, that all obligatory power of thofe Lawes was to ceafe at thediffolution or the I ewes Common- wealth,in as much as thofe Lawes were by fpecial meafure of | circumstances fguared & fitted to the nature of that peop!e,as j well in the Ciuill,as Ecclefiafticall eftatc & gouernment.Here I tread in reuerend M. Caluins fteps, who in his Institutions doth very fbundly determine this point,(liewing that it is nei- ther n ceffary,norexpedient,that the lawes of other Nations ' fhould be the fame that were prefcribed vntothelewes in pu- niunmets of crimes3eue againit the expres Morall law, Theft, I Adulteryj&c. But referring the agrauation, or mitigation of fuch penalties to the nature &propenfity of particular Nati- ons,and to the necerfities of diners times and occafions.To the Iewes(faith he) God was peculiars legijLitor^&^s a wife Law- maker,ordained thofe laws with a fingular refped: to that pea Q 2 pie: 179 Heb7.i.j>. Mudiciatt Lawes ceafe. Cat. In fist* ltb.4.cap.2Q Sc^ 16. i8o Of the Commandements. pie : and (6 hee there concludeth againft fome more nice then wife impoftures of thofe lawes vpon vs ; QaodiaUatur 4 qui- bnfda fieri contumelia Legi Dei per Mo fen lauy qunm, abrogata i//atnoua alU iliipr^firuntur^ vamffimum efl. It is anadle conceit to think? that it tsanj difrcfptt to Gods Law deliucredbj Mojesif other new lawes bee preferred be fire it, andeftabUJhedinftcab of it. To this authority of Cafain & others I may adde this euident refcn for the refuting of that motiue,drawn from relation to the morall Law. What Law of the ludiciallsof thelewesjnay, what Ciuill Lawalmoft at all in any orderly Common-wealth throghout the world,tedeth not to the maintaining fome mo- ral law,& forwarding fome duty concerning the liues,goods, chaftity,good name,peace,& iuftice of,and among our neigh- bors? muft therefore the Lawes (I meanethe iuft and honeft lawes)of all other Nations bind vs?muft the fame penalties in euery feuerali offence be currant through the world ? Surely I know no Law for that.Generall equity is diuerfified by parti- cular^ not onely due punifhments, but alfo offences are truly greater and leffer in variety of times, places & people,efpeci- ally in thofe actions, which concerne the more remote parts& skirts of the Morall Law. What {hall we fay then ? are we Chriftians no more in duty tied to the Iudicials of Mofes,thcn to the Pofitiue Lawes of the Perfians, Lacedemonians, or the Romans, made for the punifbment of vice, and vpholding of common honefty?I dare not in any wife fay, or think fo.Thefe were deuifed by the light of nature onely, thofe fuggefted by immediate reuelation from God,and therefore incomparably 1 exceeding for eminent wifedom and Iuftice. Nay,moreouer, J the Iudicials,howfoeuer they haue not in thefelues any obliga tory power,or legal force to bind other eflates & kingdoms ; yet in regard of the general! equity implied in them, they re- maine as a feafonable & confcionable direction vnto Law-ma- kers now adaies in chriftian c6m6-wealths, where the nature of the peop!e,& ftrong motiues from experience doth not en- force another way, Thisexeplary dire&ion,though it beleflc to be regarded in thofe prouifios, which are moft circuftatial and variable,as being far offa kind to the Morall Law ; yet me I thinks,in the more efTentkl & fundamental.parts of the perpe- I tuall Differences betwixt the mor all law Judicial!, &c. cuall & vniucrfall Morall Law, the difcrcet imitation of Gods pofitiue Laws is very requiilte,Itpertaineth not to vs priuate iubicclsto pre(cribe,but only to wiiL & mention with humi- lity ,what we coceiue out of a good cofcience. For my parc,in my poorc vnderftanding,it many times grieueth me to think, how in our daies the foule adulterer vfually efcapeth in a ma- ner vnpunifhed , and the pilfering cut-purfc is trufled vp on the curfed tree without redemption : whereas Gods pofitiue Mofaicall law ftrake farre deeper in the former3and in the lat- ter more gently, prouiding alfo in this a mearies of reliefe to the party wronged, by accumulated reftitution. If any man be fo prefumptuous, as in this heinous crime of violating wed- locke, to take Sanctuary in the new Teftamcnt, and to claime thence impunity for this impurity , I fee not what ground of mitigation can be built vpon that, which is by fome aileaged out of S. John, how Chrifr difmiffed the Woman taken in A- dultery without puniQiment : for he was no Earthly Iudge, and did this onely to take downe the inibieiicy of the proud Pharilees, which were greater, and more ftifte finners, then (lie was. Wherefore let vs mourne for the impurity which is now aJayes in this caie,and feeke to the Lord for a redreffe herein, by moouing the hearts of the higher powers to con- fider of it,and to fortirlc the law againft io fprcading,and dan- gerous an eiiill. The third thing to be further generally fpoken of, is the difference betwixt the Law of the old Te flam ent,and the Gof- pcll, which is of the new,and thefe doe differ : i . In the maiufellation,the Law is kno wne-by the light of Mature,as hath bin already iTiewed,cue before that it was fo- lemnely giuen : but the Gofpel is a myftery vnto nature,as S. Pattl cAteth ir, faying ; Without all comrwerfie, gredt is the my- ftcryofgodlineffe ; it is a thing hidden from mans realon , yea, rom the very Angels,according to that of Peter, which the ve- ry Angels Hefxre to behold: welf^tx/^, the word flgniheth, prying into a thing ouer-vcyted and hidden from fight. It was tirftreueaied bv Go I himfelfc , after publimed by An- ge!s,by Men, by Childrcn,by Denils,andby dumb Idols. 2. The law doth only mew w hat is to bee done, that God O 5 may 181 lohnt. J Dtfferenctt betwixt the oldTejfA- me nt and the new. f.Tim.j 6. i.PcM.ii. i8z Rom 7* Gal. 2. aC0r.3.6. Gal.3.24. Differences betwixt tbe Lawes, Rom.7. The Agree- ment efthe may be pleafed,but hereleaucth vs, without inftruction how to do it,becaufethat way,whichitftttetb downeis to vs im- poffiblc: but the Golpel doth fully informe vs,how this may be done,namely by Iefus Chrift, who hath fulfilled all for vs, and is made vnto vs,beleeuing in him, rigbteeufneffe, as the A- poftle teacheth : and fo the one may rightly be termed , the law of Faitb,the other of Workes. 3 The Law is full of terrible threatnings,& without com- fort in the promi fes thertof,becaufe nothing is pr-mifed,but vpon too hard conditions,Z)^ this.mdthonfhAlt Ime^ it dr,ih therefore mdy caft downe , and wound with the wounds of deadly (inne ; by it none can be iufhfied , or faued, according to the doctrine of the Apoftle in fundry places : but the Gof- pel ferueth to heale all our wcunds,& to lift vs vp with com- fort, for that it is full of fweet prouufes, flowing from Gods meere grace and mercy ,fo that how vnworthy foeuer we are, yet turning to the Lord by true repentance, we may be iufti- fied and faued hereby. I be Law is therefore the Letter that Jnllethfthe gojpeSii the Spirit that gittethltfi. Lafth ,the Law is a Schoolemaittr to bring vsvnto Chrifi ,as the Apofhe (ayth ; for aswithout a Schoolmafter firft had,& vfed for entrance in rudiments,children come not to the Vni- uerfitiesjfo without the Law we cannot be furficiently taught to be preferred vnto Chrift,becaufe we reft contented throgh ignorance in (in, wounded to the death,and yet not knowing, that we need to feeke a remedy : but the Gofpeladmitteth vs vnto Chrift,& incorporateth vs into his body, it opentth the gate vnto vs, and giueth vs entrance into his mod (lately pal- lace of heauen The Law is alfo a Schoolemafter,when we are come to Chrift, euer checking and correcting vs, when we walke not according to the ftrait rule therof : but the Gofpel vpon our humiliation comforteth vs , and aflureth vs that all our aberrations, & going aftray are remitted,fo that there be an heart vnfaincdly hating that euill which we doe. Now,as there be differences betwixt the Law and the Gof- pell,fo there be fome things,wherein they agre*. 1 . In the Author , God jnot,as the m id Manichee* taught the bad God to be the author of the Law, and the good God, the author Differences betwixt the Larves. i83 utithour of the Gofpel : for the fame God,which fpake by his a©nue Iefus Chrift in thefe laftdayes, fpake alio at diucrs times, and in diuers manners in times paft : he that fayd from heauen, this is my beloued Sonne , hearejee him, the lame God fpar.eall thefe words,and iaid from Heauen,/*w thy Lord thy God&hkh brought thee out of the land of ^yEgyfttout of the houfe of bonaage, &c. 2. They agree in the threatning of fin, and vrging obedi- ence vnto the Lord in all things : but the Law vrgethitfor fcare,the Gofpel for loue, lfjcc lone mee9 kcepe my Commande- ments, the Law as the meritorious caufe of life, the Gofpel,as molt neCefTary fignes of the life of faith, & the way that God hath appointed vs to walke in vnto life, the Lawgiueth no hope in the cafe of fwaruing from the ft rid rale thereof, the Gof ptl gmeth hope to the penitent, and where the like hope isgiuenbythe Prophets, they doe rather play Euangelifts, then Preachers of the Law. 3. They agree in this, that ho wfoeuer the Gofpel giaeth hope to the penitent, ytt it denieth all hope to thofe that liue, and die in tranfgreflion of the Law , for againft fuch moft common are the threacnings contained in the Gofpel, They that doe fuch things ', jb:Hneuer inherit the Kingdome of Heauen, 4. They agree in t' is , that there is no contradi \ ion be- twixt them,but as they come from one,andthe fame fpirit,fo there is a fweet harmony & confent betweene them, the one only fhcwetb, what God doth ftrictly require in his iuftice, the other,ho w his iuftice is (atisried,and yet his mercy to iln- full man appeareth ; the one faith . hee that breadth the Com- mandementi Jhalt die; the other faith,that becaufe man throgh the weakenefTe ot his nature could not but breakc them, one' man, that neuer brake any the lea ft of them, died intheftcad of finfull man, and thus freed him, that was the fon of death, from death and damnation. 5. They agree in the Miniftersof them both: for they of the Law were to be without blemifti, their lips were topre- ferue knowledge,they were to liue of their feruice,they were diuers forts,both Priefts & Leuits,they were watchmen, &c fo ought the miniftersof the Gofpel,they muft bee vnblame- O4 - able,! old TejU- ment dtid the new. Hcb.I.J. M*t3- Gal.5.i7« 184 Of the Commandments. i.Tim.j, i.Cor.9.24 Ephcf^i* I.Pct.5.1. The mdner how this la-was giuen. Exod. 19,10 a. Cor. 3.6.7 Hcb.ts.T9. Hcb.Ti.ai- able, apt to teach, they that preach the Gofpett, are to Hue of theGofpell, fome are Do&ors, fome Paftors, &c. they are Paftours watching and keeping their flockes , as thof e /that muft giue accounts for them. And thus much of the third generally The next thing to bee fpoken of in generall is the manner how this Law was giuen , and that is defer j bed in the nine- teenth,and twentieth of Exodus* 1 . There was great preparation,three dayes together , the people were fandified according to the maner of thofe times, by walkings & purifyings,(hewing,both what need we haue by prayer 1 and reading of the holy Scriptures (which may bring vs from worldly to heauenly meditations) to prepare ©ur felues euer , before that we come to hear e the Lord fpeak- ing vnto vs in the Miniftcry of his holy word : and alfo, how we muft euer be more and more doing away, by the Spirit of SancTincation,the blots and blemimes of our natures,that we may be the fitter to come into the prefencc of the Holycft. 2. A ftraight charge was giuen,that neither man nor beaft, vnder paine of death, fhould come ncerethe Mount,, whence the Law was to be deliuered, but certaine marks were fet be- yond which none might dare to pafle; (he wing,as the Apoftle hence noteth, how glorious was the Law, now to bee deliue- red, and, if fuch as paffe the marks fct them:, were without mercy to die the death,that fnuch more the tranfgreflburs of any of thefe precepts mould die,and find no mercy. 3. The Lord defcended with great tcrrpur, the Trumpet founding,the earth flraking,and Lightnings flying abroad, in- fomuch,as that the people are noted to haue runne away, and Mtfcs himfelfc to haue laid,/ tremble And qu*ke: (hewing,that the things here vttered, were graue and waighty, and to bee receiued into the heart , with a feare of of&nding againft them :.and alfo, that when the time fhall be, of calling the of- fenders to account , with what wonderfull terrour*!he lord will then come againfl them. Fourthly, Almighty God himfclfe (pake all thefe words in the hearing of all the |>cople ; but when they were too weake to heare his words and defired that the I,ord would not fpeakc any more (for fo t *ey The Law agreeing with the CojitR. they ihould die) but promifed obedience , if iMefes fliould 'peake i two tabics of ftone were giuen vnto him , written with Gods owne flnger,that he might carry tbem to the peo- ple,(lie wing hereby, how ftony-hard our hearts he, and that Gods ringer alone is able to imprint them there , his fpeech from hcauen mud workein vsa reuerence of them , other- wife we fhall all be too negligent of his Dawes. 5. When Mofcs bad broken thefe Tabics through, zeale ( feeing how God was dishonoured in his abfence ; by golden <. alues which they had fet vp,and worshipped) the Lord bad him hew two otht r Tables,& therein he wrote all the words that were in the £rft : {hewing hereby , that mans heart by Gods creation,had all the lawes ready written in it,as the Ta- blesprepared by God himfelfe h*d, but the heart, which hec had gotten vnto himfelfe by falling away from God, is with- out any letter hereof in erxe&,vntill that the Lord wrote them anew,as it was with the Tables prepared by Mofcs. 6. Laftly, when Mofcs had becnelong with the Lord,and came with thefe Lawes vnto the people, his face fbone fo, as they wrere notable to looke vpon him : for which caufe he v- fed a vaile when he came vnto them ,aiid put it off, when hee returned vnto the Lord : (hewing hereby, as S. PWnotetb, that the Iewes fliould not bee able to fee into the end of fhe Law, Chrift leius, vntilltbe vale of biindnesand hsrdneffe of heart were taken away by the Lor I, nek her yet could any of the Gentiles, without the fame his helping hand. There remaineth yet one: thing more in generall, & that is thevfe of this law, in thefe times 01 the gofpehfor howfoeuer other lawes be don away,as hath bin ihewed,yet this (bl euer remaineth,as it hath euer bin in the hart,yea,tue before mans fall. And this appeareth (now to vfe more proof es ) rrora our often being vrged vntoan holy & new li^e,from the many ca- ueats giuen againftilnne, and from the thrtatnings,that they which do fuch thingSjfhal neuer enter into life,eue in the new Teftament.For when the Apoftle willtthvstoputofftheold ma^&to put on thenew,which aftcrChriftIefus,is in holines, to put ofTthe works of darknes, and to pu: on the armour of lightly hat doth heelfe^butreuiue the Law?2fr;9 profit you nothing: and he maketh this the occafion of profecu- ting this matter of immunity from the Law (o earndtly , for that Teter being at Antioch,f eemed to be too cold in this do- ctrine, when at the comming of the Iewes, he abftained from meates forbidden by the Ceremonial! law, for which he faith, that he rtproued him to his face, for that 1 unification before God was not thus attained, but hindered, which is the onely thing he laboureth in,throughout the refidue of that Epiftle. But it Cannot be denied , but chat fome liberty alfo from the Morrali la w,is here publimed,it will bee worth the while therefore to fee what chis is. And firft,this is in regard of the time,before Chrifts com- ming we were vnder the Law,as vnder our onely Schoolema- fter to teach, & to direct vs,but now we haue an other School- mailer Chrift lefus,whocame more lately out of thebolome of God t he 'rather , to d eclare him & his waies vnto vs. Now both Mofes the mediator of the Law , and Chrift Tefus teach one,and the fame th ng : onely, as he that goeth from a coim- trcy Schoole to the Vniuerfity, changeth his Tutor,and is no more vnder him, that taught him in his younger yeares, but vnder another : fo at the comming to Chnft,we are no more vnder the old futor,the Law; but vnder him,who doth deale more gently with vs,teaching vs more familiarly,helping vs towards more perfe-.ftion; and where we faile,pardoning,and forgiuing vs,and becaufe of his mercifull dealing, we are faid, not to be vnder the Larvjttt vnder Cjrace,and for this it is,that the Lord himfelfelaiJ, that the Law and Trophets Were vntill Iohn. Secondly, in regard of the power & authority of the Law, being now put down,by exercifing of which,it did tyrannize ouer mens tonfciences,& put them into a flauifh feare,al their Hues long,before Chrifts comming: but now,hauing another Mafter, to admonifh,to reprooue, to threaten, and to correct vs,the Lawes threatnings need not to terrifie vs,it hath none authority ouer vs,no more then a mafter, whofe feruant is dif- mifled, and gone from him, hath ouer the fame feruant : and for this caufe is it, that the Apoftle faith, The Law "ft as added, becanfe of the tranfgrejfion^till the feed came, Thirdly, l87 Gal.j. Chap. a. ii, Liberty fro the Law, Ga!.$.a4. Iohn i,i g. 2 Hcb.2.14. Ga!.3.i9. i88 Oftht CommAndemcnts \ Mauh.xi. Gal.f.if. I.Tim. 1.9. Romf.x. Gal*.if. *.Cor.8. Thirdly ,in regard of the feafoning,which hath comcco our hearts by (Bods Spirit,ruling,and reigning in vs:fcas that the things of the Law, which were before daiicult,hard &iur- thenlbm,are now become fwcei,light and eafie,according to thatofourSauiour, Mj]oakeiscafie>Andbmthenlight. And hence is it,that as an Apprentice^ hen his time is out,taketh the fame,or greater paines in his trade,then he did before,yet is a freeman,although he ferueth his old Matter ftilI,for it is a delight vnto him fo to doe, efpeciaily remembring, in what feare he was before,but now without feare, how rigoroufly compelled vnto his taske, but now doing it voluntarily, and by reafon of his rudenes,and ignorance how hard it was, but now by realbn of his experience , how.eafie : fo our time of Apprentiftiip to the Law being as it were out, at the finding of Gods Spirit vnto vs,we are free from it, thogh we do ftill the things of the Law,for that neither feare leadeth vs there- unto,nor rudeneffe maketh it hard,but Gods Spirit leadeth vs and irtteth our hearts fo vnto them, as that all things become delightful! and eafie. And this is the meaning of the Apoftle, when he faith : Such as are led by the Spirit , are not vnder the L*» : and when in another place he faith/T&r Law is not given to the righteous ,but to the lawleffe andd'tfobedient. 4. In regard of condemnation,the (awes curfe. Without Chrift,allare vnder heauy plagues & punifhments,denounced in the law againft the tranfgreffors.-but Chrift comming,hath Ctt all fuch as belieue in his name,free here-from,according to th&t>There is no condemnation tofuch^as are in Chrift -It fits : and againe, he hath deliuered vsfrtm the cur/e, being made a curfe fir vs. Without Chrift,doe what we could, we fliould {till haue bin vntoward and wicked feruants,and accurfed;but through Chrift our will is accepted ,and we are deliuered. And thus ye fec,ho w there \s freedome from the Law,and yet the Law continuech.W her fore, neither the licentious An- tinomitnov the phan tallica! Anabaptifts,are to be heard, which deny all vfe of the Law vnder the Gorpell,and maintaine, that the motions of the mindconclv , which they call Reflati- ons , are to bee followed : neither are wee to account other- wife of that new indention , then falfeand fantafticall , and flowing The definition of the Cemmandements. flowing meerely from idle fantafticT: braines, which teacheth the freedome from the law,to be the Gentiles freedom, vnto whom it was neuer giuen, but onely to the Ifraelites, neither doth belong vnto thcm,but onely io farre forth, as it agreeth with the Law of nature,and is explained in the Gofpell. This is new,becaufe all antiquity was ignorant of it: Tertul- Iia knew it not, for other wife he would not haue taught,as he did, that God gaue Mofes his law to all men, and not to the Iewes onely :that reuerend father AthanAfiw was ignorant of it; for other wife he would not-haue taught,that the Law was not broght in for the Iewes fake onely,neither were the Pro- phets fent onely to them,but were appointed to ttns,that they fhould be mafters & Pedagogues to the whole world, & that they might be accounted a publique & holy fchoole,as well in thofe things that belong to the knowledge of God, as to the difcipline of the foule. And the like may bee faid of all other Ancients, witneffe their continuall labouring to comrnend Mofes, and to magnifie his writings, that they might breed a reuerend opinion hereof,inthe vnbeleeuers. Wherfore this is a new deuice, & as it is new,fo is it dan- gerous many waves & to be taken heed of. Let y$ then know- ing the truth, cleaue vnto it, knowing that Chrift hath giuen no liberty to fin againft the Law, in the fmalleft things ; let vs ft ill walke as ftriclly, in regard of the Law, as if we had no li- berty at all there-from,that thus we may be anfwerable to our times of freedome by Chrift Iefus, & being led by the Spirit, haue comfort,that we are not,neither fhall euer be vnder the curfe and condemnation of the Law : from which,thdu Lord, finally deliuer vs. Amen. Hauing bin long enough already in the generalities touch- ing the Law, we are now to proceed vnto particulars. g*if. 5>r< How many Commandements be there? and how are they diuided 1 Anfw. There be ten&hich are diMed into mo Tables, ExfUn. This number of the Commandements,as alfo the diuifion,was made by God himfelfe,who gaue them written, as hath beene already (hewed, in two Tables of ftone, to his I feruant I 189 Lib. dduet* [mluL frop. 2. A than dt Lege. tf Luang. 190 The Com- aixnde- ments divi- ded into two Tables. Of tbt Commandemtms. Dcut.j.ii. feruant MofisjmA herein therforedo aH Writers agree,both ancient and moderne, both Proteftant and Popifh , theonely difference is about the right diftinclion of theic Commande- ments.For fome haue placed fiue in eitherTable,as the Iewes, Tbilo and Icfcph pa teamed Writers amongft them:Some haue placed three in the firft Table, & feuen in the fecond,as fome- time Auguftm did , to exprefle the myftery of the Trinity ; but the Papifts doe it at this day sto defend their Idolatry, and yet to keepe the number often, they diuide the laft Comman- dement into two ; and (o doe the Lutherans. Some againe di- uide them by foure in the firft Table, and fixe in the latter, ss alaioft all ancient Greeke fathers, Athtnatm, Qrigentfrego- rim NazMnze*HstChryfoftomM, Sec. and fome Latincs,as elfe- where, ^ugufiine, Hierom^Ambrofe, dec. But this controuer- fie might foone be ended if men would bring their Religion to Gods Law, and not Gods Law to their religion, as they of the Roman Church doe. For if the firft tabic be the firft and greateft Commandementof the Law, teaching rs roloue the Lord with all our heart ; and the fecond be like vnto it,teach« ing our dutie towards our neighbour , how wee fliould loue him, as our fclues, as Chrift himfelfe hath taught, then it is without doubt, that all which teach the bue of God, belong to the firft ; and all which teach our duty towards our neigh- bour,belong to the fecond Table. Which being fo,and foure diftind things giuen in charge,touching the loue of God; and fixe touching our neighbour, and no more, how can the di- ftindtion fitly be other wife made, but into foure and fixe ? A- gaine, let the laft Commandement bee well considered, and it willeafilyappearetobebutone, euenallthat, which for bid- deth coueting, both becaule it toucheth but one thing onely, and is againe repeated in a different order , in the booke of Deuteronomy %ThouJhdtnot couetthy neighbours Vvifejkcujhalt not couet thy neighbours houfi ; whereas in Exo.lus it is, Thou fholt not couet thy neighbours houfe, thou firit not count thy neigh- bours Vtifi. Which would not haue bin , if it had bin two di- ftincl: Commandements : but as all the reft , fo thefe in their repctition,would haue kept their proper places. Queft. The diftifiiiionofthe Commandements. ^ gtuft. 52. In which Tabic doe you karne yoiir duty towards God i Anfw, In the firft ; containing the foare former Con^in- dements. gvcjl. What is your duty towards God ? Anuv. My duty toward Qodji to beleeae in him}tofeare him, and to lone htm With all my heart, 'With all my ftrtngth ,& with all my might: to tyorjhip him,togifsehim thanks tto put myWholetrufl in him,to call vf on him3to honour hi* holy $ame,and his Word3and to feme him trncly all the dayes of my lift. Exflan. This is in the generall content of the Commande- ments of the firft table, & is thus without further diftin&ion fetdowne,hauing refpecl vnto yong children, with who it is well,if fome good things in generall be put into thenars they arc able to beare,and with fuch breuity,thefe things could not better haue bin couched together. The firft words exprefTe the firft Commandcment , of hauing the Lord for oar God ; for this is to belieue in hire, to loue him, to feare him,and to pray vnto him ; the fecond is expreffed in the next words, to Worfiip him , and to glue him thanlees , it bcing.the duty of this Commandement purely to doe the parts of his worflhip ; the third is expreffed in the vyords following : to honour hit Holy Name .and his ttW,it being the maine matter fpeeialfy pointed at tbere,that in all things Gods name and his Word be glori- fied : and the fourth , of keeping holy the Sabbath, and then deuoutly feruing God, in the duties by him appointed, is ex- preffed^n the laft words : and to ferue him trttely all the dayes of my life : as will appear e more plainely in the larger opening of euery of t'hefe Commandements,as here folio weth. J$h?JI. 53. How many be the parts of euery of the Commandements of the firft Table 1 Anfw. Two , the Commanndement it felfi , And the reafin thereof? £xplan. Before that we come to the particular hatidlingof each Commandement,two things a* re further to be premifed, fir Ascertain rules are to be laiddo wn,tending to the better vn- dcrftanding of them:& then is to be fhewed the Angularity of thefe 191 -- m — i_^. Our duty towards Cod in the foverfrfi Comma*- dements. 192 Rule i. Rulesfor expounding the Com- mdttde- mentt. Rnltlt Of the Commandemtnts. thefe Commandetiient^ concerning God , aboue thofe that concerne our neighbour. Firi* for the Rules,one is this:Euery affirmatiue comman- deirient includethhis negatiue, and the negative the affirma- tiue:as for example , the third Commandement is negatiue. Thou Jbalt not take the name of the Lord in vaine3 now it contai- rieth alfo the affirmatiue, thou fhalt honour the name of the Lord, and fo of the reft : and this is plaine from fundiry places thus expounding them.The fourth Commandement expoun- ded it felfe thus, when the Lord vnto the affirmatiue, Reepe. holy the Sabbath day,zddeih tht negatiue Thoufhali doe no man- ner of Works therein. The fift is thus expounded , where it is faid : He that enrfeth Father or M other y or that h difobedient vnto them, fhall be brought firth yandflonedto death ,and generally the commandements of the fecond Table being all negatiue , but one, are thus expounded of our Sauioar Chrift, faying the fe- cond is this. Thoufhatt lone thy neighbour ,as thy felfi% ' The 2. Rule is this ^Euery negatiue Commaiidemerit doth bind alwaies,and vnto all times: euery affirmatiue doth ohely bind alwaies,but not vnto all times allocs for example: Thou fhalt not haue no other gods but mee : the affirmatiue of hauing the Lord for our God doth bind al wayes ; fo that he finneth, whofoeuerat any time denieth the Lord in his heart, or doth contrary to the feare or loue of Gpd:but he finneth not , that doth not actually exercife thefe affections at all times, becaule that a manfomctime fleepeth,forhetime through the violece of difeafes loofeth the vfe of his reafonable foule,many times alfo is poffeffed with vehement thoughts which employ the mind another way;& laftly,occafibns are not at all times offred to try our hearts. The 4. comandemet in the affirmatiue hath, Remember that thou keepe holy the Sabbath day : againft this hee finneth, whofoeuer doth break the Sabathrbut he finneth not, that doth not keep it at all times, and parcels of times,becaufc the weakneffeof our natures requireth fome reft and paufe, at what time we cannot be bufied in holy exercifes.The like is to be'faid of honouring our parents, &c. But come to negatiue C6mandements,and you {hall fee,that whofoeuer ceafeth fro obferuing them at any time , is a (inner : for example ,• Thou jbalt Rules of interpreting the Comm Rnky Thefrft Commandemem. Matth.ii. caufe , after whofe image he is made : his keeping alfo is no ! keeping of the Law, becaufe thepraifc of mentis the marke, at which heeaymeth , or ei(e , that he may be dealt friendly J withall againe ; and thus did the very Pharifees and Publi- cans, he onely loueth his neighbour aright, which maketh the Ioue of God the fountaine and beginning of bis ioue to his neighbour. The fife rule is this. Howfoeuer the taftcomrnandement is not fofmall , but the breach thereof defer ueth death ; yet , the breaches or fome commanderrents are greater, and more ; heynous,then of others.Thus tobreikethecommandements i of theflrft Table, is in it feife fimply more heynous, and j this finne (hall haue a more grieuous puniftiment in hell then ; finnes againft the iecond Table. For Sodom and Gomorrah, ' faith Chrift vnto the lewes , fia&rsjevp againft you , and con- demns jou: becaufe their finne in refufmgr.nd denying their God and Sauiour 3 was greater then ail the fames , though moft lowderyingof that people. And for this is iv3 that the maine finnes againft euery precept of the firft Table were cenfured with death , but it is not fo with all thofe of the Ie- cond Table. Yet doe I not fo rigoroufly prtffe this Rule , as to inferre, that the leaft finne againft the firft Table, muft needes bte more heynous, then the greateft againft the fecond , which hath beene rafhly concluded by fome. Can any Chriftian perfwade mee , that I commit a more damnable finne in be- ing ouertaken with a nap at a long Sermon, or camming once late to Church, then if I had murthcred mine owne Fa- ther*? Let mee bee throwne out of a window , if I thinke that Enrichns, Acl. 20. 9. finned more grieuoufly then Caw> auid complainethof in the Pfalme; The foolehath faidin his heart that there is no god. Which is , when men through a felfc-conceitednefTe, afte\ft to bee wifer then all the world, doe hold this, that there is a God, not really, but'in opinion or [hew, being an Idle Scar-crow, ft oneiy to keepe fimple perfons in awe, by thefe their reaching imaginations, prouing V'tcesftT' hidden in tbu Com- mander ment» j. Br each by Atheifme* The dwers l^ndcs of Atheifmet Pfal.X4.x. 202 Mali©*. Tbcfirft Commwdement. A&s 17. Pfal.io 3, lob ti. i».3- Zcph.T.n iloh.raj i.BredcbU by l£m- rdncc. prouing themfelu es mod fimple and foolifli of all other. For, what greater folly can there bee, then to haue the vnderfhn- dtng blinded more then bruit beads , whofe eyes doe looke vnto God, and fo receiue their food in due feafon ? but thefe being dayly fed, and cloathed by the fame God, are not able to fee (b farre, as to him that reacheth out the hand of proui- dence continually to fuftainethem. O jfigyptiacall darke- neffe, with which they are befet which neuer befell any that were left vnto nature onely , except Epicures and Belly- gods, that lay ouer-whelme,d in the bottomeof pteafures gulft : all others fcorned to be Atheifts,and rather, then vnto none, did facrifice to the vnknowne God, as wee may fee by the Athenians. A fecond heart- Atheifme is, to conceiue otherwifeof Godjthen he hath rcuealed himfelfein his Word : for,what- foeuer is there fpoken of God, fuch an one hee is, yea, euery attribute of God is God , fo that the heart concerning a God without any of thefe is guilty of Atheifme. Now the attri- butes of God are mercy, power, iuftice,prefence,wifedome, and holineffe , all infinite , and in the higheft degree : fo that hee which goeth on in finne , and blefleth himfelfe with the couetous:hee which flattereth himfelfe with a conceit of Gods abfence, farre abo::e in the Heauens, and couered-with the clouds, with the wicked againft whom fob (harpneth his tongue : and he which kiffeth his hand in fccret,& (acrificeth to his nets in his-profperity, prayfing his owne diligence and induftry, with the wicked ones otZephanies time, afcribing I neither good nor euill to the Lord, he 1 fay, hath an heart pof- feffed of Atheifme. And hence anfeth alfoa third Atheifme, when any (hall conceiue otherwife of God , in regard of the perfons in the God-head, w*. denying cither the Sonne, or Holy Ghoft , as Turkes and lewes : for hee that hath not the SonnCyHcither hath he the Father, and then muft needes bee an Atheift , as by the fame reafon he is, that hath not the Holy Ghofl:. For the ground of this truth there is a God:Sce aboue vnder the fixth Qaeftioiv The fecond breach of this Commandement , is by igno- rance, which is the very next dore to Atheifme, becaufe, that where Againjl Atbeifme. 203 where ignorance preuaileth,tberc can be but a poore deale of loue, little confidence, and fimple fcruicc done vnto the Lord. This ignorance is fometime fimple , and fcmctime affected. Simple ignorance, when the meanes of knowledge bee wan- ting,either within a man,trk re being dulneflfe and want of ca- pacities or without, there being no virion, prophefying fai- ling, preaching coldly, or feldome exerciied sand this excu- feth not fimple people, thusliuing in ignorance , if they doe Lukcn. things worthy of ftripes , for they (hall notwithstanding bee j beaten; et*en -where vifion f a%le~ h:the ptoflcperijb. But if there be Ezech.3, fault in the Watchmen, their blood (hall alio be required at their hands. Neither ought this to fceme ftrange , confide- ring that natural! vifible mcanes,the Heauens, Sun,and Stars, doe reueale to the confidence ,the inuifible God-head, power, wifedome,and goodnefle,thatalimay be without excufe. Af- fected ignorance is,w hen there is no fault in the meanes wan- ting , but people are content to be ignorant , euen vnder the meanes, that they may fume the more freely, pretending that they are not bookc-learned,wantIeafure,and haue bufinefle e- j nough, both to toyle & ftudy for neceffary bodily fuflenance, ! And this was the ignorance of the Jewes, who told Szjechiel, Eacchj. that they would not heare nor obey,& of whom Chrift iaith, j Iohn *'S9 that hght Wat come into the 'ft or Id, but men lotteddarkenefie more thenhght : but what faith he of fuch ? Verely, Thu u the con- demnation of the World, for he that doth good,loueth the light ,and commeth vnto it. And this is verified at this day, for as poore and as vnlearned as any that vie thefe pretences , come to the light of Gods word, and are bieffed with much diuine know- ledge,and areneucra whit thcilat her from meanes offuften- tation heere neither. Yea, if- all theie naturalls were notblinde > they would fee that man I'tneth not by bread only , but by ettery Word thai pro- ceeded) out of the month of God, If following this excellent light werefome hinderance for the world,yet they would fee that it were to aduantage, feeing the one is but food that pe- rifheth , the other food that indure^h to eternal! life. Which I doe not therfore ipeake to fauour or incourage poort foules, inleauing the workes of their calling, and gadding vp and downe Matth.4- 204 Amos 8 1 The firji Commandetnent \ Obktt. SoL i Cor.i.14- ObUZl. 2« downe to follow Serm ms, far off, to the pinching of them- felues,wiues and children : I doe rather pitie fuck, and aduife them to confider what t heLord biddeth them remember,^, to keepe holy the Sabboth , and in the fixe dayes to doe all which they haue to doe, considering that there is now no fa- mine of hearing Gods Word, in which there fhould be need of wandering vntill faintnes;but great plenty,for which his name bee bleffed and praifed for euer. Let fuch therefore continue their deuotion,but not wrack it without reafon, in trauelling after mens perfons, a thing too vfuall in many places now adayes, neither yet grow fo remifTeasto negleft good husbandry for the foule,of reading, meditarion,prayerx and hearing Sermons , when opportunitie is offered and al- lowed by authontie. And for the other that fet fo light by diuine knowledge,whatfoeuer their pretexts be,they are but as fig-leaues to couer their foules nakedneffe , they (hall not- withftanding bee found out , and placed in the next ranke to Atheifts at the laft day. They fay, what needeth fo much ftudying,and hearing,can all the Preachers lay more then this : Loue God aboue alJ,and thy neighbour as thy felfe ? And beleeuein Iefus Chrift with all thy heart? But oh louers of folly, and delimiters in blind- neflfe , bee there not alfo for all trades and profeflion certaine generall (hort rules,which all know, but all are not therefore of knowledge enough for the fame trades : they had need, we grant notwithstanding, to bee trained vp many yeares,and to haue a long time to be acquainted with the myfteries therof : and fhal we then be fo bafely conceited of the Chriftian pro- feflion , as to thinke that a little fuperrlciall knowledge of thefc generalities is fuflicient to make a tradefman in this kind, efpecially confidering that the myfteries here bee farre exceeding,and we haue nothing this way naturally , but as we are taught of the fpint,neither doe we know, but when- we hauecxperience,accordingtothatof the Pfalmift : Cometaftc and fee how good the Lord is. But they fay further/The more knowledge,the lcflTe grace; the further from fimplicitie in dealings , and the nearer to cunning knauery. Thou dgainjl Ignorance* Thou art deceiued (O man) whofoeuer thou art,that goeft about thus to difgrace that which the Lord will honour ; it is not Chriftian Knowledge of God , and of his wayes, that maketha man thus vnlike a Chriftian , but the corruption of naturc,and Satans wilineffe, mifguiding fome to hypocrifie. Such, to vfe the pharfe of the Apoftle, know nothing , as they ought to knorv , they haue none experience feafoning the heart, but iome borrowed words of wiiedome, tipping the tongue , and aftecLed carriage and gefture of landity and aur- fterity, where with ibme feeke to catch oihers with ad mint* tion. Yet good meanesand meafure of knowledge is not to be condemned nor contemned , becauie fome (perhaps) make a maske of it to cloath their ovvne impieties*?. Wine and other good liquor is not therefore auoyded, becaufe diftemper fol- ioweth v when it meeteth with light braines : neither is hu- nnne learning condemned, becauie fome great proficients this way,haue beere moft aduerfe to Chriftianity. But they fay further, ignorance is the mother of deuotion, there is honeftcft dealing among fuch , and more feare of of- fending. It is true indeed, it is the mother of Popifli deuotion, who yet require knowledge of the grounds of- Religion , but not to meddle any further, becauie it is dangerous to their flare ; and as our Sauiour Chrift faid of Publicans and (inners, fo may we truly fay,that wicked ,and prophane perfons fhal en- ter into heauen,and thefe hone ft dealers be fhut out ofdoores, vU. if they hearken to the voyce of wifedome,thefepleafing themfelues in their cftaicand delighting in folly. The third breach orchis Command' ment is prophannefTe, which is a regardlefneffeof God y when a man being about any villanv , remembreth not, orcareth ntrt that heeisin Godspre(ence,but rufluth vnto it as Sfet hoyk intothe battle, or as a Lyon ieekiughis prey goeth on, not being daunted by any lets In the way , and a regardle-'ntfleof the worship of God, which is, when Prayer, Word, and Sacraments are not v- {<:d atall,or without all reuerence, as if fome ftage-play were acTed,or fome old wines tale told. But to dealt more ftricliy with this finncjitharh the beginning from E[ah> -whom God hated;, 205 Id. 2. Cor. 8. ObicEt. Sol. 3. Breach. Vrophane- ntffc. 206 Heb. u.r E&7** Prou. i. r. King. 1 9. Arts 4/ OptnA' Cent 15. The firfi Comnundement* hated,aswitnefleththe Apoftle, faying, Let there bee no firnu cator, erpropkaneperfon, as E&ntoho fir one portion of meat* fildhi* birth-right. It marketh that the perfons infected heere- with , preferre any fmall worldly thing either of pleafure or profit before heauenly things* And this finne (hevveth it felfe ! many wayes. Firft, byliuing fecurely in openfinnes, being without fliame, or regard of God or man, as the le wes were accufed by the Prophet , faying , They declare their fimies as- Sodome, they hide them not, iuii as if he fhould defcribe the drunkards, and defperate fwaggerers of thefe times , for what doe they clfe, but make their liues a trade of finning , as if this were the end for which they were borne into the world ? What doe they elfe, but as much as in them lyeth, difcouraging all men from following the Lord, proftitute both themfelues & others,to Beliali ? whofoeuer loueth his ownefoule,will take heed of ioyning with them, what pleafure foeuer they vaine- ly promife to their aflbciates , as the thiefe doth all riches to nis partners. Secondly, by brutifli lining , without all practice of deuo- tion,littleor no praying, reading,or meditation vpon the ho- ly ScriptureSjif outward duties be performed in the Church, it is with fuch irkfbmneffc, and diftafte in fome, as that they are glad when they are at an end. Thirdly, by following and profeffing one Religion, as that there is a difpofition, if need requires, vnfo a contrary ; this is by Eliah termed , halting betwixt two opinions , betwixt CjodandrBadii\\& the Lord had rather that men fhould follow Baal altogether, then to follow him thus fuL wayes. A pro- phane heart caufeth this, for where it is otherwife, there is the conftancie of the Apoftles , It is better to obey God than man. Which conftancie was heroically renewed by a noble man in Germany in this laft age , who is worthy etcrnall fame : It was Henry brother to Cjeorgc Duke of Mefnia, vnto whom the faid (ytorge fent,lying vpon his death-bed,to offer, vnto him the inheritance of his Dukedome, with all his plate, icwels and treafure, if fo bee hee would promife to de- fend the Romane Religion : but he returned this anfwer vn- to AgAtnft Projfhanmejjc. to his Meffengers, this your EmbsfTage feemcth to refemble that offer of Satan vnto Chrift, All theje Wiilfgtue theejftkoK Vvtltfall down* and tyorjhip me. And v nleiTe a man be thuj> reio- luteinhis profeflion, how can the Lord loue fuch a fickle turne-coat ? But (ureiy he hateth the prophane ; and though they fliall hereafter ieeke his bletfing with teares , hee will fliew himielfe vnflexible, as Ifaac did to £fau, and (end them away d ileum for ted. 1 he fourth breach of this commandemeatis, inward Ido- latry ,or of the heart, when creatures are there let vp,where only is the roome of the Creator. And this is rirft by lone, ioy , and delight of the heart without meaiure : fcr thi's the co'uetous man is an Idolater , becaufe his chiefe delight is in his gold , and worldly pclfe ; and the Pfaimift giueth vs war- ning hevcot faying,/ f riches i/*creafeyret not thine heart thereon: thus alio is the Epicure an Idolater, for that heloueth his bel- ly, bispleaiure, bis eafe aboue all things, hisftudy is how to prouide for this, he fpareth no cod this way, he is onely then at his hearts cafe, when hefpendeth his time in eating,drink- ing,and being merry, like the foolein the Gofpel ; for of fuch the Apoftle izitbyTheirgodts their bettj,thcirenu is damnation^ & thus laftly, the proud perfbn, whofe delight is in himfelfe, his wit, his beauty and comlinelTc, or the height of his place, is an Idolater : wherforc the Prophet giueth warning againft all thefe;L*f not the firong man glory in hu ftrengthyncrthe ypife man in his ^iftdome : and proud Nebuchadnezzar was caft forth among the wild beads , for example to all that are con- ceited of their greatnefle. And hereunto may bee referred Parents cockering their chiidren,through immoderate loue towards them ; when Fa- ther Ely did thus,he was faid to loue and honoux his children more then God, for which fuch iudgements were threatned to fall srpon him,as that he which ftiould heare of them both his cares fhould tingle. And the. like may they feare, which make Idolsof their children , -and in no cafe canindureto giue them correction. And heere may bee alfo numbred in gtnerall iuch as loue their owne wills more then Gods holy wilhfor that if apriuate offence bee committed againft them, '' they 207 ^Breach. Itnvard idolatry. Pial.62.io. Luke J<*. Phil.3.18. i.Sam.i. 20S The firfr Gommandement, they fall into a great rage , and feeke reuenge ; but if againft God,tbey are meanly ,or notat all moned, they honour them- felues more then God. 2. Thecreature is fet in the roome of the Creator,by truft, and confidence, whereby the creature is fo relyed vpon , as that with it there is totall afllirance and no feare : but if it be wanting,nothing but feare, and mournefull defpaire,and thus thecouetous man is the fecond time an Idolater,becaufe when his fearnes and ftore-houfes bee full of goods,hee chea- rcth vp his foule , and biddeth it be merry , his heart telleth him, that in his need, the wedge of gold will come and helpe him : but if by any cafualty thefe things faile him he hath no comfort, no reft, butpineth away, and walkethaboutlike a fliadow,as though his life confided in his goods. Thus they which truft in men,are idolaters ; and the people of Ifrael are often ftiarply reprooued for fo doing, the Prophet fometime threatning them for their more grofle outward idohttry, fometime for this more fecret and inward, by trufting in the King of iEgypt , and Ethiopia. *Dauid was alfo infected heere with , when he caufed his people to be numbred ; and all fiich amongftvs, as wholly and meerely truft in the great forces of Vnited Nations , or helpc from beyond the Seas in the day of battell. Vnto thefe may be added , fuch as impe- riouflyand tyrannoufly beare themfelues vpon Princes and great perfons being their fauourites, as //**»*» did, and therefore there is none end of their infolencies : and alfo fuch as truft to Hodes, and weapons , fhips and caftles, and other furniture for the warres ; none are fo bold as thefe in the time of peace , and none fo forfaken in the day of danger, and fo cowardly ; and the reafon is , becaufe their God , in whom they trufted,the arme of flefli,appeareth to be a vaine thing to faue a man. Laft and worft of all are Witches and Wizards , and all fuch as feeke vnto them in their flcknc fie, or loffes,triefe are cxpreffe Idolaters , haue palpably changed their Godjand therefore the true God hath commanded,that ; they fhould not bee fuffered to liue. They fet vp his grcateft I enemy the Dcuill , and theleaft offenders this way doe in ef- ' feci fay to the blacke fiend of helI,come and helpe vs. W hich | ______ ( Lord) i Againfl inward idolatry , 209 ( Lord ) open their eyes to fee, that run daily to thefe (inifter meanes, from God to Satan, that they may be finally deliue- red from Satin. 3 . The Creature is Uftly fet in the roome of the Creator, by praying vnco it : for it muft hereby bee fuppofed to bee e- uery where,or to be able to heare at the leaft, vvherefoeuer it is called vpon;and this only can the Lord doe , for it is a pro- perty of the infinite alone. Wherefore wbofoeuer calleth vp- on Saint or Angel, fetteth vp the fame as infinite , and fo ma- keth a God thereof. Thus then they of the Church of Rome cannot fliift but be Idolaters, whatlbeuer they alledge of the glaffe of the Trini* tie,as reprefenting to thofe in heauen , all things done heere vpon earth;for who euer told them of fuch a thing ? what re- uclation haue they for it ? Or if fuch a thing were certaine, what warrant isthere of lifting vp the heart,the very Ejfe of praycr,and a worfhip due onely to their Lord and ours? what warrant , I fay , of doing this vnto them? feeing the King would thinke his fubie&s made his fellowes, and greatly dif- daine,if in his prefence we (hould firft kneele, and put vp our petitions vnto them,and then vnto himfelfe. For the Papifts doe much worfe,praying oftentimes to the virgin Marj,tet~ ting the Lord to ftand by as it were a cypher. J&ft. 57. Whence is the reafon of this Comman- dement taken C Anfw. Both from the equity ofit^ecaufe he is the Lord our (]od and none other , and alfo from the benefits be flowed vpon vs , in bringing vs out of the bondage andthraldome of the demll. £xp/a». The (ins againft this law being fo great , and the duties fo neceffary aboue all others,great need there was,that 1 this Com- it fhould bee fortified by ftrong reafons : and therefore the mande- Lord hath not omitted to vfe thefe , although out of hisau- ment' thoritiehee might haue commaunded, and with threatnings | haue compelled vs vnto the obedience of his will. Which teachethvs firft, how vnexcufable mcr areliuinginfinne, there being no meanes to draw them to a ertuous, and holy courfe of lire omitted: for firft, itisreueaLd, whattheLord Q_ would 210 The fir ft Coram An dement, l. Reap Ro.Ti.i.ao. iReaf. would haue vs to doe, then haue we his abfolute ccmmaund with which no man can difpeneejand laftly ,tnoft forcible rea- Ibris to mooue vs, as we are not bruit beafts , but reafonable foules. Againe, this fame teacheth the feruantsof God, the Mini- ftcr s of bis word , net to handle it negligently , but to ftudy for the apteft,and beft reafons, whervvith it may be more in- forced, and hi lined vpon the hearers , btcaufe God himfelfe ruth vouchfafed thus to doe, and the other remifL handling of Gods word is , as the laying of twigs without bird-lime, the catting of a net into the water, without weights to prcfie it dpwne. O let vs ftudy then to deale rnoft workman-iiI<.e,as diuine Artifts5 neither playing with texts, and multiplying Tautologies , to the wearying of the hearers , for want of paines, bur let vs ftudy with eiudent demonftrations, and ar- j guments of the Spirit,to ccnuince mens confc iencts of finne, that they may be afhamed, aud ceale heere-from ; and of the truth,tbat they may come to be firmJy grounded herem,and followers of it. The reafons of this Commandementare two : Firft, from common equitie , lam the Lord thy God: Euery one is eafily yeelded vnto, when hechallengeth but his due : but in requi- ring you to haue me for your God,and none other,I chalenge but my due, fir I am the Lordthj god, that is,I only am fuch : therefore yee may eafily yrcld this vnto mee; and yee fhall deale rnoft vniuftly , and contrary to all equity , if yee yeeld not to haue none other Cjodsbxtme. There is nothing heere to be further proued, but that the Ifraelites,andail we haue dai- ly experience o^viz.. that the Lord is God only : they had ex- perience o( it, when all the gods of the heathen, were not a- bletoftand againft him alone: and the vjfible rnoft goodly creatures of the hea.cns and earth doe teach vs no kffe euery day, but that the infinite power and wiledome, which made the m all, is the onely God of the whole world, and this is Ie- botiab the Lord,whofe very name, tflenccjor bcing,doth im- ply no kffe , but that he alone hath being of himfeife, and gi- ucth being to all other things. The ftcond reafon is taken from the benefits beftowed vp- cn 211 Hcb.a. The Reasons. on his people, Which haue brought thee out of the land of Egypt, oHt of the hoafe of bondage : W men Egypt was a type ot Sa- tans kingdom e, vnto whom we were ail m bondage, till the Lord by his Chrift came and ddiuered vs. Now it is an vn- thankfull part , as if the Lord mould haue faid , not to make him thy Lord, and Soucraignc oaeiy, vnto whom alone thou art beholding for thy treedome, who hath dtliaered thee, when as before thou wcrtailaue , and vnder har^s bondage : but it thou dtny to make mee chy Lord and God , thou (halt (hew thy ielfe thus vnthankrull,becaufethat L alone hauede- liucred thee, when as before thou wert in flauery, therefore thou [bait haue none other Cjods but mee. Here ah things are moft plawe both to the ifYae res, and vnto vs : they were in Egypt vnder cPharaoh and queftionlefle they did there feme other Gods, yet ir profited not, but ftill they were in fore pondage , toviing continually in making brick t f >r "Tha^aohs buildings,they had taskt -matters ouer them mUtrigoroufly wxafling,that they fhould doe their lhntes,anJ not ipai ing to beate tbeoi when they railed ; and which was molt grieuous ot'alljtheir male children were appoynted vnto tne (laughter, (o (bone as they were borne, which did iirikc them as much, as concinuall tormenting with (Words m their (ides, But when through the greatnefle of their gricfe , the voyce of their cry came vp to Heauen, the L( rd lent Mofcs and Aaron with fignes and wonders to deliuer them , and by his iudge- ments lo fubdued Pharaohshaxd. heart,that he was glad to let them goe \ and when he was againe hardened , aiu. fallowed with his forces to bring them backe , the Lord diiiided the red Sea, and let them thorow, but drowned their enemies in the bottome of the deepe. Agame,for vs of the Gentik s , when we were in bondage vnto Sacan,who did imploy vs in fil-cliy workes, which it is a (}?ametofpcake,and had power ouer our le-ues and children, (o that wee were all but dead men , dead in (innes , and .con- demned to death euerlafting : when wee were, I fay, in this fcarefulleftate, the Lordfent his owne Son in the fkfh, who mthecioflfeouercame , and triumphed ouer che deuiil , and made vs rrte,yea,fonnesand heircs vnto God the Father, of a Q^2 king- Exod.}.4. Col.2.14. 212 Tkefecond Commandement. V'tCttfoT- btcUcn in this Com- ZH4H(k' ment. kingdome in heauenly places. If therefore thou doeft either reuerence the Commander, the moft high & mighty,if equi- tie be of any force with thee, to giue cuery one his due, and if thou abhcrre the infamous note of ingratitude: then trem- ble to fliew any difloyalty any way to the Lord , bee afhamed to deny the beft of all his due , and ftudy by all meanesto fhew thy felfe thankefull for lb great benefits. Deny not him that gaue thee beeing, with the Atheift ; neglecl not di- uine knowledge , with the ignorant ; bee not loofely minded towards Gods worlhip, with the prophane ; rob not God of his honour with the Couetous, Epicures, Selfe-louers, and Papifts ; but giue vnto the Lord , the lone of all thy heart, feare him aboue all, put thy whole trull in his holy name,and make thy prayers vnto him onely. J&ejl. 58. In which words is the fecond Com- mandement,and which is the reafon i Anfw. The fecond Commencement is ; The u fait not make to thjfelfi Any grauen image, nor the likenes of any thing that is in heauen aboue 3 or in the earth beneath , erin the Water vnder the earth y thou fait not bow downe to them , nor Worjhip them. The reafon is. Tor I the Lord thy Qod am a iealotu Cjod,and vijit the finnes of the fathers vpon the children vnto the third and fourth generation of them that hate mee, and /hew mercy vnto thoufands, of them that hue me, and keepe my commandements. Slwft* 59. What are wee forbidden in this Com- naandement i Anfw. esf II outward fdofatry, Which is, firfi, by making the Image of (jod, or of any creature, to bee W or flipped : fecondly, by falling downe be fire any Image : thirdly , by feruing god accor- ding to our owne phantafies. Explan. This Commandement being negatiue , wee doe firft begin with the vice forbidden, which is outward Idola- try, euery corruption in the outward duties of Gods feruice, image-making,and imagoworfhipping, are onety named, to make it the more odious. And wee call it Idolatry , becaufe this word (ignifieth a feruing , or worshipping of Idols , or . ' Images, Outward Idolatry. 213 images, which in Greeke arc all one, the word Englifhed I- dols,ilgnifying a (hew,reprefentation or likenefTe ; the word Englifhed Image, fignifying a liuely pi&ure, or portraiture : now this Idolatry is againe fubdiuided. The firft is , the making or Images robee worfhipped, of things in Heauen, cither of God, who fitteth in Heauen,as in his Throne, or of his holy Angels ana Saints, which giue at- tendance about his Throne. Or all thefe , the Image of the Lord is (imply forbidden, as it is further illuftrated by other places of Scripture , the making heereof may not in any wile be attempted. 1 . Becaufe it is impoflible, as the Lord himfelfe fignifleth by his Prophet,laying ; To VvhomnorvVeMye Uken mee , that I fan Id be tike htm, faith the holy One * Hejitteth vpm the circle of the earth ,and the inhabitants thereof are as graffe hoppers; hejprea- deth out the heauens as 4 curtaine , and firetcheth them out as 4 tent to dwelt in. Looke into the Chapter ,and ye lhall fee,how greatly the Lord difdaineth both the worke & the workman: and good reafon, feeing euery Imigeof the God head, is a do- clrine of vanity, and though molt cunoufly polifhed, yet a vz- ryfloc\e, yea, it is a teacher oUyes. An earthly King,or great perfon would ftomacke it much , if a paultry Paynter fhould prefume to fet foorth his perfon in bale colours, without any apparance of royalty or nobility , with a S wines head , and a Pigmecs body : and much more then will the Lord, if by any Image man (hail dare to let him forth,for he muft needs be as much belyed, and as greatly abufed, in being pourtrayted by any human (hape , he being immenfeand infinitely glorious, this bafe , and not the tenne thoufandth poynt of his perfon. Wherefore well might the Apoftle fay, that Wee ought not to thinke the Cjod-head to bee like vntogoidorfeluer, or ft one, grauen by the art or inuentionofmanm 2. Becaufe wee haue an exprefle commaund to the contra- rie : Tuhe goodheedvntoyour Jdni ( m\\ the Lord by Mofes) for ye e f aw no Image in the day When the Lord pake vnto you in Hereby out of the midft 0 f the fire , that yee corrupt not your felues, and make you a grauen Image, &c. neurit r can there any tole- ration be found heereof, reprcfenting Goa by the Image of a & cut downe their grotics. And when any Kitfg otherwife well afre<5ted3hath bin negligent herein, he is bran- ded with it.as with a note of difgracc,7^tf high places remained jctinhiidayes. \ Thirdly, becaufe the Lord is wonderfully prouoked by I- mages. When the golden Calues were fet vp in L/Hojes ab- fence, how grieuoufly did he take it ? how much moued was he with it?how hardly could he hold his hands from deftroy- ing all the people? certainly he was neuer more moued to in- dignation,then by this bafe idolatry. If any fhall lay, that his anger was not, becaule they would make fome remembrance of the true God , but for that they afenbed their deliuerance to the Egyptian gods,wbich were wont to be fet forth vnder thefe likenefles. I anfwer; that without doubt they intended hereby to fet forth the true God;and becaufe their ignorance could not better deuife how to doe it, they did it by the fimi- litude of calues, the chiefe gods of the Egyptians, amongft whom they had liued.For firft,they could not be fo fimple,as to thinke any worth to be in the Egyptian gods, feeing their people had bin wonderfully plagued, and at the laft drowned in the fea,and they,their enemies deliuered & fanfld. Againe, they proclaime the holy day vnto Jehonah: and laftly,tl ey on- ly defire fome vifible thing to go before them, becaufe Mofes was a long time abfent from them,who was wont by hispre- fence to comfort them, and to be (as it were) the Lords oracle vnto them,for which purpofeit fhould feem rather,that they would haue the golden Calues, fondly fuppofing, that they could not haue Gods prefcnce,vnleffc they had fome outward thing, vnto which they might goc with their blind deuotion. Fourthly, Agamft making of Images. Fourthly , becaufe Images haue beene occafions often- times of groiTe Idolatry. G$tkon,who had beene a Champion of the Lord , yet making a golden Ephcd , procureth the de- ftruchon of- his owne houfe, and corrupted all Iirael : for it is (aid, that They VtentaVehoorwg after it. The brazen Serpent, which was let vp by the Lords owne command , yet turned to bee an occalion of Idolatry , fo great is the danger of Images. Laftly , becaufe it is a thing fcandalous to fuch5as be with- out, the Iewesand Turkes are hereby hard ned again ft the Chriftian religion , when they compare Mofes his Law with the practice or Romifh Catholikes , who make (omuch ac- count of Images, when the Lord hath put them downe for fo great abominations. Thus ye iee , that fimply to haue,or to make the Image of God , is vtterly vnlavviull , or to make any Image to bee \ wor fhipped. Butwemuft here take heed,that we make not this Commandemcnt ftricler , then the Lord hath made it, to cafta ihare vpon the cohtciences of- men : it is true , that as the f mage,fo the Image-maker, & Image- worfhipper are alike abominable, and fo be all fuch,as wittingly labour about any ornament,or implement, to the fetting forth of Idolatry. But God forbid , that euery Image and Image maker, fliould bee therefore accounted abominable ; for fo the ex- cellent Art of painting, ieruing in liuely colours fo to ex- prcfle our friends anient , as if they were euer prefent with vs,and picturing many emblemes of Vertue and Vice , for ornament and delight, fliould cleane be put downe , and our very coyne were vnlawi'nll. Therefore here are Hi ft to be excepted, ciuill pictures, for the delight and comfort of the beholder : fecondly , allfuch asfcrueforiome remembrance, tending to our inftruction, for vertue, or vice, 'or wit, policy, difcretion and diligence. Thus the old Romans oftlnded not, in paintinga drunken man goggle evd,t'oaming at the mouth: thus Time is well pi- ; ctured, bald behind , and hairy before: luftice withapaire ' offcales, with the hands and eyes (hut, &c. AndJaftly,fuch i Images, as lerue tor good remembrances, to ftir vp deuotion _'• Q_4 or I 2IJ ^Reaf, Iudg.s.17. iKing.xJ.4 Pfal.ny.3. 716 Iofh.4.11. Iofhua 2i. Tke fecond Ccmnuindement. Kjndof idoUtryto fall dew *e he fore and worfhip an Image, EnfcbMj. caj>.\%. 1 or Chnftian affections, without abufe. Thus Jo/bna fctvp t welue ftones on the further fide or Jordan , for a remem- brance of the miraculous parting of the waters, uhiiitthe people went ouer : and the people that dwelt on the other fide of Iordan,f et vp an Altar like that at Ierufalcm , for a re- membrance , that they were all one Nation , and ferued one God ; and many like monuments were there ot old , tending to the fame ends. Of this commemoratiue nature , was the vfe of the tranfeunt (igne of the Croffe in baptifme, amongft the moft ancient Fathers in the purer times. Nor can I vpon dueeonfideration, fee any iuftreafon why the fame mould not be fo reputed , as it is now in vfe retainedin the Church of England, being intended as a figne meercly monitory, not operatiue;that is , as putting vs in mind of our duty and profe0ion,not as infufing any f pirituall grace or protedion,or making vp any pare of that Sacrament, as imperfect without it. I would to God that we all could grow to a like refoiution about this ceremony. The fecond kind of Idolatry , « is the falling do wne before an Image,whether with an intention the better to bee put in mind of God, or of any Saint, or by bowing before the image to giue worfhip to the thing repreftntcd, or ignorantly only according to the tradition of the lathers. For howfoeuer or vnder what pretence foeuer, it the knee be rtligioufly bowed before any Image, Idolatry is commirred,and this Comman- dement broken. And this is fb plainely fct do wne in the ho- ly Scriptures, as that, were there no Patrons of this vice, it were fuperfluous to fpeake much. But for their fakes ; firft, confider the beginning ot this euill , from whom fprang it ? from any or the Patriarkes, Prophets,or Apofties? from any of the ancient Fathers of the Church, fincethetimeofthe Gofpeli ? No verily : but if (jregory Bifhop of Neocxfarea,or SftfclriKs may be heard,they will tell you, that the vfe of Ima- ges came from the HQtthtiiflehogabalHSijdUxAndcrtScuerus, HadriaxM , had firft in their Chappels the Images of tAbr*- bam,Me/csand Chrift. tfThcodoret and Auguftinc may be hcard,they will tell you, that Simon M<*gui firft offered hisowne,and the Image ofi>- lene Jgairijl Images. lene his Concubine,to be worshipped by his followers. If Ic~ rom may be heard, he will tell you, that the Cretians, whom Paul to Tittu fo much dilgraceth , brought Images firft into che Church. Wicked Afarcdlina began the worfhipping of the Images of Chrift ,1*49*1, Hemer, Tytbagorat. The filthy Gnoiticks worfhipped che Image o^ drift *nd are therefore condemned of Ireneut, Irene a moft wicked woman, who murdered her owne fonne Conftantine , through a d ef ire of raigning, called the fir ft Councell, that gaue any allowance to Images, and there her flatterers without all rcafon ordained, that Images fhould bee both fet vp and worfhipped. Their maine arguments are recorded in the bcoke of Charles the Great ; ^»,Legat of the Eaft, (aid, That God made man af- ter his owne Image ; therefore it was flt,that there mould be Images of God. Another laid ,'1 hat no man lighteth a candle, andputteth it vnder a bufhell, therefore Images were to bee fet vp in Churches, &c. Secondly jConlidcr what foule errors the Patrons of Image- worfhipping haue falne into. ^A^mnM faith, Becaufc the CrofTeieprecntethChrift, who is God, k is alfo to be wor- fhipped vnch d -Mine worfhip. 3 altar mine faith, That (mages are properly to be worfhipped. *Az, nut faith, It is the con- ftant opinion of our Diuines , that the Image is to be wor- fhipped ivith the fame worfhip,wberewith the thing repre- sented by it, is worfhipped. Conftantinn*, Bifhop of Con- ftance , faid intheforenamed Councell of Nice ; I doe wor- ship the holy Images with the fame worlhip , with which I worfhip the confubftantiall Trinitie. hhn, the Legate of the Eaft, The Image of the King , is the King, and ib the Image of God is God,and therefore if any man worfhippeth it with the fame worfhip, he finneth not. Neither is there crrour herein onely, that they giue the worfhip of the mod glorious God, to wood and f tune, to the worke of mens hands : but in that they Deifie,& make a God (as it were) of euery relique about Chrifts body, the napkin, linnen-clothes,&c. Yea,of euery inftrument vfed to torment, and teare him vpon the Crofle, as the fpcarc and nailes ; wit- nefTe their hymmes made vrjtothem.To the CrofTe they fay, O Crux 217 Iren.Ub 2, Caluin In- (Ittjtb.v.c. ll.Je&.n. Tom. %.<]*. if. *rt.$. Beltar.eU Ecdef triumph, lib. 2. c- 2. 2l8 SeiM \dc Cron. Crcfii*. Pfal.i x?- T/tf fee end Cowman dement. Efay 46.6. Gcnjr.4. 0 Crtf#, *#th thr Coun~- 1rey-man,and the Noble-man, boweth himflfe to the Worke of his onne hands. And againe ; They bring forth gold out of the pouch, and fitter is Weighed in the baliance, they hire a founder, Vvho ma- keth thereof a god for them, they carry htmjhey beare htm vpon the fhoHlder>and]et him tn his place, &C- Fourthly , confider how greatly the worfliippine of I- mages or Idols ( for they bee all of one bad that lome of his houfhold, fauourcd, Againjl Image-worflupfwg. 219 fauoured, and,kept images,hec tookethem away, and hauing ready no other meanes to deftroy them, he hid them vnder an Oake, where they might neuer come to light againe. Mojes was io much moued at the golden calucs,as that he could not be quiet , vntill that hee had broken them in pieces , beaten them to powder,caufed the people to dnnk them,& deftroy- ed three thoufand of- them by the fwordof the Leuites. lofiah did burne with fuch zeale againft thtie Idolaters , as that hee put them to death , and burnt their bones vpon the altars of 'Baal. Htzckiah {pared not the very brazen Serpent being worfhipped, but brake it in pieces, though at the firft there was an holy vie thereof. The Chriftiansof the Primitiue Church were at io great defiance with Image-worfhipping, that they would not eate of the meate offered to Idols , they would rather chufe to die,then that thcworld fhould haue the leaft occafionto thinke , that they confented to the worfhip- ping of Idols. When the manner was amongft the heathen to weare a garland vpon their Emperours birth-day, for the fu- perftitious honoring of him : the Chriftians hauing garlands offered them, carried them in their hands, and refufed to put them vpon their heads ; and being assed the reafon; becaufe, hid they, we a^e Chriftians : and thus they indangered their liues, on of Idolatry , inuent according to Ecc'.efiafVcall prudence, andimpofe decent circum fiances of time, place, habit and gemures for the outward clothing of Gods worfhip , fo they •be neither buriheniome in multitude, nor fuperfhaous, nor ■vnlauoury,but tending to edincation, good ordtr, and come- lintite, whereby the finccre inward worfhip may bee not choaked , but chenfhed. Such are thole which our biefled Mother hath thought fit to reteine , as being vfed of old in the purer age before the corruptions of Popery crept in : butas for the later ceremonies,wbich are the very ipawneof Romifh faperft;tion,our Church hath moil pioufly and wife- ly caft them out of her doores : I pray God, and bope3 they, fhall neuerrufh in againe. Secondly , an Idoii is wormipped , and not the true God, when as men reft in the outward worke of his i\ rii.ee, with- out tTie truth of hearc,and fpirit. For Cjodua Sprit , and all true VporJhiffersVporJhiphim tn Spirit 3and in tri'ib. As the Apo- ■ftle faith of comming together to the holy Communion : Whtnye come together into one p/*ce, Thu is not to eate the Lords body : . So is it, of all other duties , the outwai d hearing and preaching or the Word,t he outward pra>ing,ilngjng,anJ gi- 'uingof thankes,are not alwayes acceptable fv ruicc \ ntoGod, but when the life of the Spirit, and heart is annexed. I he drawing neere with the lips , when the heart is a way, is abo- mination to the Lord. And herein againe are they of the Church of Rome to be taxed,for that they place the wToi fhip of God in outward things,in kneeling, knocking, crouching, kifFingjCTOiTjngjrepeatingSjpraying vpon ikadts, fprinkling with holy water,geingon pilgi image,&c. and fonx du\\ and! ignorant people of our Church, which lerue God with the bare reciting of the *Pater Noftcr> Creed, and ten Commande- ments, with referring to the place of his worfhip, & inward- ly profiting no more,then ftocks and ftones. All thefe and the like doc pleafe the Lord no better with their feruice , then Kain did with his facriflce, or the lewes imperfect oftvring. Laft!y,an idoll is worshipped, and not the true God, when men prefume to comr>aiTe about the Lords Altar with vn > a- ftcn hands , when they come impenitently to doe any holy duty. Jgainfiimvard idolatry, dude. For the Lord prcfcffet h,that be is not iL lighted jn any fuch feruice,yea,that he requircch it n^c; yea, which is more, chat it is abomination vnu luin. VV htrcrorebedealeth with the fewes in this cait , by lus Prophet Efay, as a man would ueale wrh his protefled enemy ,• who liot^nhsiancfing ma- keth a'fhew of ioue by offering his be 11 .iciiuice , he ienucth bim , as it were , to mei re them vpenthe way , and to ihy them from their lncLiiie atiiSacnrjccs , new Moones , and Sabbaths, bidding them to bwgnomone tklqttons.tnvaine, and prof (Jpng, thu bee k Weary pffhetr -Jelemnc Afitmbltcs] &v< and the caule heeieof was, for that their hands were full of- blood ; that is , they liued impenitent y in oppreflion, and wrong , and other hey nous finnes.' Now if God bee not fcrued, but gricued , apd matfe wfcary ..by.. being thus ferued , what eile can'it bee butanldolly vnto .which ho- mage is done , when holy duties are vnetertaken by wicked perfons, liuin^, and proceeding in their finnes ? Whence we may. fee the fearefuli eftate of- iinners , which make a trade of wickedneffe^ they runne flili more into finne, euen into the worshipping of an Idoll , when they would bee ho- lieft,' when they would giue God honour , they doe moft difhonour him, when they would bring a prdent to paci- fic his wrath, thev make him more angry , and to bid them, bring no mors obUtioni in vawe. \V herefore w hofoeuer thou art,that wouldeft plcafe God, by doing the parts of his won- ftiip,prefent him firft with a broken heart,and contrite fp.rit for thy finnes, as llauiddid ; wafh the feet of the lord with thy teares , as CMary Magdalen did \ be delected, and hauca fenfe of thy finnes foulenefe , as the poore Publican had ; let there be an hatred of that which thou haft done , usinPafcl; let there be a ^brfakingof fmne , as in him , that ihall hauc mercy, and then ihilt thou bee like to briag an acceptable prelent , and not to depart without thy full load of mercy, and itfftification. jQuejl 60. What are we heere Comman^d < Anfw. To perfo- me at! ovtw.rddntus of Codsyruke, accor- ding to his Wi.7 revealed %n his r*ord+ fxplan. *3 Efay 1.12 I Pfalm.n- Luke 16. Rom. 7. Prou.28.i3 224 The duties ofthtf Comma*- dement* The jecend Commandement , M*t.$. iCor.il. Chap.14. Gal.4. Rtdei. Rules of circum' lender the Go/pel. Mat), if. I. Cor. 14. R*bz* Explan. This duty of doing all the pares of Gods worfhip according to his will , &c. doth neceffarily follow vpon the contrary forbidden, viz, the following of our owne heads in the feruice of Godjfor if we may not make our phantafies the rule of our doings, then certainty Gods word alone muft bee our rule in all things. Againe, our God is Co wife and proui- dent for our good, as that it cannot,but bee a great difparage- ment vnto his care ouer vs,to think,that he hath left vs at fix andfeuen, m matters offo great moment, as the parts of his worfhip be. In the old Teftament the temple was diftindtly plotted out,& all facrifices particularly prefcribed. And in the new Teftament, the Lord direð his difciples, not onely in the matter, but in the manner of fading, praying, and giuing ofalmes. S. PahI fettcth do wne the manner of rightly com- mingto the holy Communion , and how the word is to bee preached and heard. But yet there is difference for matter of circumftance betwixt the old Tefhment,and the new. In the Old, as in the infancie of the-Church , eucry particular is fet do wne about euery duty(for that was the time,in which they were vnder age : ) but in the New, as in the Churches riper age,we haue onely generall rules, according to which we are to be ordered in all particulars. Firft, all things are to bee done in order, and not confufed- lyjthe Author of this is Chrift Iefus,when as he offered him- felfe to be baptized oflohn, vrging him to doe it for Ordtrs fake,for thus faith hee,ent oft. forts : 1. of terror, 2 , of comfort. iReaf Jguejl. 61. Whence is the reafon of this Comman- dement taken i Anfw. Partly from the puniftments to be inflified vponfucht OS breake it vnto the third, And fourth generation, and fart ly from the benefits to bee beftewed vpon jnch as fyepe it vnto the thottfand generation, Explan. The reafons vfed to perfwadeto the obedience ofthiscommandement be of two (orts,the firft of terror,the fecond of comfort. Their eftate is moft terrible, whoioeuer j they be,that dare to offend heere, the Lords ieaioufie is kind- | led againft them , and hee will punilh both them, their chil- dren,and their childrens children after them. Their danger is fet forth by three degrees. Firft, their fin is liich againft the Lord, as his finne is againft a iealous husband, that vioiateth his wiues chaftity ; no price will appeafc an husband thus prouoked,but he will kill the adulterer : and as greatly incen- !ed is the Lord agaii.ft thofe that commit idolatry, it is fpdri- tuall adultery, the Lord had married chem vnto himfeke, that i Hof.i. like a good, and obedient fpoufc, they might be to him only ; but they hauecommunicued their lone vnto others , either ftockcs,or ftones,or the inuention of- their owne braines. Secondly, euen as the adulterers fault extendeth not onely to the blemishing of himfelfe but of his children alio , who are infamous vnto many generations arter: io he which com- mitteth this fpirituali adultery , doth ftirre vp the wrath of God, not onely againft himfelfe , but againft his pofterity, which as a baftard brood fhall bee in drigrace with the Lord, vnto the third,and fourth generarion. Obtelh Thus the Lord fhoild not be fii iuft, as he proref- fer h in E^echiel : The foule that finneth, fhall dse , one fall not die fir the iniquity of a other. Sol. it is commonly feene,Like fathers,like children ; and in this ca'e is the Lords threatning , of viiinng tins of fathers vpon their children, viz.. they making their fathers iins their owne, by imitation, as commonly they doe. Thereforeit is not (aid , that he will vifit the (ins of the fathers vpon all their children , andeuery one of chem, neither vpon the chikie of R 2 euery iReaf. Ezcch.8. 2Z8 The fecond Comm&ndement \ 3 Reaf Deut,iy, Reafonsof thefecond fort of com- fort* Deut.i8. Matth.if. essery fuch father : for it is pofiible, as E^echi el faewcth that a wicked mans chilcie may abftaine from treacling in his fa- thers fteppes , and then the Lords wrath is pacified towards him,what(oeuer his fathers wick edneflfe is. Thirdly , as an honeft manacc*mnteth the Adultereffe his wife,and her companions , his greateft enemies and haters ; fo doth the Lord account of Idolaters , they bee haters of God, and therefore he hath euer willed his friends to abftaine frcm familiai lty with them, and to cut them off, and to roote them out of the land of the liuing, without putting difference betwixt Grangers and kinsfolkes. So that idolatry is a moft vnnaturalifinne,for all the Lords louc in creating, preferuing, and multiplying hisbleffings, he is requited with hatred and enmity, which is a certaine argument of the Lords hatred a- gainft them,as our loue of the Lord is an argument of his loue vnto vs : and if the Lord hareth them, all the creatures are a- gainft them,they lie open to ail dangers. The fecond fort ot leafons here v(ed,is taken from the be- nefits , which the Lord promifeth to beftow vpon iuch , as keepe hisCommandements.Firft,they fhal haue mercy fliew- ed them , Gods bleffings of all forts (hall be vpon them and theirs,in the houfe, and in the field,in their outgoing, and in their comming iny in their corne, and their cattell, and in all things that they put their hands vnto , and when mercy will ftand them in moft ftead, atthelaft moft terrible day, the Lord will fhe w mercy vnto them , and fpeake comfortably, Come ye blcfted of my Father receine the kgngdome prepared for jou3fiom the beginning of the "to or Id. Secondly, they fhall haue mercy fhewed them in their pofterity,vnto the thouiand ge- neration,that is, far longer then the wicked {hall be punifhed in their pofterity , fo much doth Gods mercy exceed his an- ger and fenerity. And this is commonly feene , cuen in the things of this life, wicked men often comming to ruine, and their boufes being quite caft dovvne , and if not in their owne daies, yet in the dayes of their children , their goods which they haue heaped vp together in great abundance , are foone wa- 8ed,and fcattered abroad : where as the fincere worshippers of The reafem ofthefecond Commandment. of God are wonderfully proipered,and theii children for the mod pare after the in are largely prouided for , according to that of the Pfalmift: / hane Unyoting.ar.dmfro am old,yet neuer did I fee the righteous forfaken , or their Jet d begging their bread* if it falleth out otherwife , as fometime it doih : it is cither becaufe thev degenerate, and are not like their righteous pa- rents, as ChUnaffeh was vnlike to his godly father He*#ki*h ; andinthiscafeitisthreatned, that the child (hall die, not- withftanding his fathers holines: or eifc becaufe of too much confidence in the world, and worldly things , as Dauidcon- feffcth,that he thought he (houtf neaer be moued,but he was cad out of his kingdome by his fonne sAbfolom : and if the children of righteous parents ihould euer enioy profperitie here,it would m ike them think it not to come of mercy, but as hereditary to the righteous for their workes, and fo Gods mercy fhould not be fo much depended vpon,and magnified : or laftly,for the probation and triail of them,that their graces might (hine the more , and be perfected , as it was with Iobt whofe patience had not bin fo admirable, had not his afflicti- on bin fo great. So that the Lord in promifing mercy to thou- fands,is fo to be vnderftood, as ir they walke in their fathers fteps, if he feeth it not neceflary to croffe for the remcouing of worldly afTurance , or for the reuiuing or perfecting of grace in them. Secondly, they which keepe his Commandements, are ac- counted the Lords friends and lowers , which is the greateft grace in the world : for the Lord Chrift to expreffe his louc to hisdifciples,faith, f haue called jot* my friends ; and hereby faith hee, yee (hall know that yee loue mee, if yee keepe my commandements. Comfort enough therefore there is in the fincere worfhipping of the Lord , and tcrrour enough in the contrary : wherefore let the punifhments terrifie thee , and make thee afraid of all kinde of Idolatry , let the mercies al- lure thee , and make thee frame thy felfe alvvayes f© to ferue the Lord as he requirtth. uefl. 6*2. Which is the third Commandements 229 Anfw- TboH [halt not take the Name of the Lord thy Godin R 3 vaine: ezccto.18. Why righ- teous mens children are puntfhed. 230 The third CommAndtmmt . Vices foi ■ bidden* l»Breach< Is bhfrhe- my. vtine: fir the Lord^ill not hold him gui/tlefe , thai takcthhu name in vaine. jgucft, 63. What is hecrc forbidden i Anfw. All abufing of the names ofGod,Which is, Tirfi by blas- pheming , or giving occafion to others to blafpheme the fame. JV- condly , by fk> earing faljely , deceit fully ,rajhly ', commonly jr by crea- tures : Thirdly, by cur fmg,and banning: Fourthly, by vowing thin as impoffible, or vnlawfidl , or neglc cling our vowes made vnto God, Fifthly, by lightly vfmg the holy name ofCjodtor his Word : Sixth, by vaine 'protefiations ,and ajfe iterations* Explan. This Coinmandement being ncgatiue, giueth oc- cafion againe to begin with the vice forbidden, which is, all abufing of Gods holy name : for the honour of God is the maine thing aimed at in the fir ft Table, which is, when bee is let vp in the heart , that is the intent of the rirft Coinmande- ment; by the parts of his outward worfhip rightly perfor- med,which is the intent of the fecond; by the magnifying of his name in ail things , which is the intent of the third : and by obferuing rightly the appoynted times of his worlhip,, which is the intent of the fourth. Now,that the Lord may be honoured in all things,the abu- fes are to be noted , and taken heed of. The HrfHs blafphe- ming,&c. Concerning which,note firft,that it is to fpeak any thing derogatory to the glorious attributes of the all fuirici- ent Creator of all. The word fignifieth the hurting of a good name by d if graceful fpeeches, & thus largely it is blafphcmy, whereby man isdifparaged,asin Naboths examp!e,hee is faid to haue blafphemed both God & the King;as alf b,w herby any doctrine is difgraced; thus Paul the fourth,a BifhopofRome blafphemed rhe holy Gofpell, when vnto 'Bcmbus a Cardinall he called it a fable, faying ; O how much hath this fable con- cerning Chrift, gained vs. And 'Bonner here in England blat- phemedthe doctrine of the Apoftle TauI, when vnto one Mtls a Martyr, he allcdgcd that faying of the liberty of a wo- man her husband being dead,and faid,that when her husband was afleepe,(he was atlibertie for another man. Laftly, it is the greatcft blafphcmy, when the Lord is dif- graced, Againjl Blafybemy and Swearing. graced , as by Tharaoh , who faid vnto Mofes ; Who is the Lord, thatl fanld let the people goe. And by Senacherih, who alleaging vnto the people , how the King of Aflyria had de- ftroyed all people, and burnt vp their gods, asked, who is the god eflfrael , . that hce fhould deliver joh out of mine hands f as if they fliould haue faid, hee is of no iiich authority and power. ». This finne is mod odious : for amongft men , Take away his good name, (we fay) and take away his iife;So,take away the Lords good name , and put him out from hauioga being, and fill the world with damnable Atheifme. 3. A man is made acceffary vnto it, by giuing occafion to others, to bla£ pheme, which is , when a mans profeifion is holy and Chri- ftian,and yet his pra&ice lewd and wicked, which raifeth this blafphemous opinion in others, that the God which hee fer- ueth,is like vnto himfelfe. With this the lewes are charged by the Apo(lle,faying;^ name of God is bLfyhem»d through you amongft the gentiles. And Nathan telleth Damd, that he had caufed the enemies of god to btajpbeme by his adultery: for wc vfe to fay,Like will to like : and jlugttjiinedoth from hence conuince the Heathen , that their gods were filthy Idols^becaufe they did reprefent them with obfeene and filthy fpedhcles , and were not taught to liue in any vertuous, or commendable courfeof life by them. And may not the lewes and Turkes vfe the fame argument againft. the Papifts for their authorifed idolatries , and fuper- ftitions ? And againft the Proteftants , for their drunkennes, wheoredomes , prophanefie, and many more abominations, though not atithorifcd,yet too much winked at ? yea,they do daily hence take occafion to blafphemc thenameof our God, as though hee were not the true God , his feruants being fo wicked. And well may they thus thinke of our God, feeing that the wicked man doth himfelfe thus blafpheme God in his heart ; Thefe things thou dtdfi (faith the Lord) andVvhitft 1 held my peace }thou thought eft that I tya* Itke vnto thee. The fecond way of abufing Gods name, isbyfwearing falfty, which is, when a man (Trail fwearc,that a thing is true, which hee knowech to bee falfe, or which hee knoweth not ro bee true,thus they didfweare falfly,which were fuborned R 4. by 23 I Exod.3. J.King, if. Rom.1.14. i.Sam. 1 1. Aupufl. de Ciutt.Bei lih. I. Pfaf.yo.2l. 2. Breach. Byfitlfe. fwcarsnf. 2J2 The third Commwdtmcnt . ! 2. Sam.tr. ; i.Sam.M- Iofhua 9- Afls^. J-^ Math. Augufl. de Ctmt Dm cap. if. lib. 1.. ! by IcKjtbel } to teftifie againft Naboth , and againft Chrifl, as touching the deftru&ion of their Temple , when as they J knew not , that hee meant the Temple of Salomon, Second- ly,by fwearing deceitfully ,which is,when a man (hall arrirme ' any thing vpon his oath,that he wil performe and do it, when ! his intent is other wife, or not doe it, when his meaning is to doe it ; or when hee fhall bee carelefle , and negligent of his I oath,and of this we haueno Prefident, as I remember, in the I holy Scriptures, but onely that of Sml, the forfaken or God, I who brake the oath, by which Iojhua had tyed all the people, ! not to dee any hurt vnto the Gibeonites , and the oath by which he bound himfelfe vnto \ eare nor m their common talke, but that c ^ngty v^e his h°"y rtatne , or any pa reel I oftbeb" v Scrip tui'v s. 6. ri I laftabufeis, by vainc proteftations , and affeu :;• s,thai is, by thcneedltffevieof tnem,whenfome arnc II oc&fi : d ihnotvrgt hereunto. Againft thefe , a.« 239 Rcm.7. Num 3 0. s4imtl Aur.capil 6 -Breach, Light yji*jr ofGodsholj name. Ef.iy 66.2, an : . ihr fpte.shof Chrift is direct. Letjom ccm- ,lath.T-37- 240 The third ComntAndement. Duties if this Com- m*nde~ rnent* Deceicu Pfal.j0.14 if- Phil 1.2c. i.Cor.8.19 Efay 1. Math. 6. commumsationbe ye*., yea, nay, ttay, f$r Vebatfoeuerii more then thefe,commeth of the enill one, of the deuill. £**$• 64. What are wc heere commanded * Anfw. Toghrifie the mme of god in all that Wee doe , thinke, ffeoke , or defire , and to labour, that others may hce wonnebv our meanes to doe the fame, , ExpUn. This is the duty of this Commandement , and is thus abrcuiated by the Apoftle ; Whether jee eate, erdrinlte, or tyhatfoeucrje do, do all to the glory of God. For it it be a thing fo muchdiiplealing vntothe Lord,t©abufe aud dishonour his holy name , then to honour it by all meanes , muft needs bee highly pleafing vnto his Maieftie. Firft,by our doings, Gods name is honoured,if they be ei- ther deeds of piety, praying, reading, hearing, preaching of his holy word,&c. For thus faith he by the Pialmift Callvp- on me in the time of trouble >, and I W *// heare , and dcliner thee, and thot* fhalt ghrifie me. Which is,as if he fhould fay : By calling vpon my name,vowing vnto me,and performing thy vowes, by giuing thankes, and prayfing my name, thou fhalt glorine me. And for prcaching,the Apoftle pi okfleth,that he reioy- ced, that he was an occafion to many to preach the Gofpell ; for his hope was^that Chrift fliould be magnified thereby. Againe , God is glorified by deedes of charity : For Paul exhorting the Corinthians to liberalitie towards the poore Saints at Ierufalem, fignifieth , that a faithful! brother was chofen to accompany him in his iourney , to carry and diftri- bute their bentuolence, and hcecaileth it the grace, that was miniftred by them,** the glory of Cjod,&the declaration of the r prompt mind. Becaufe that when the poore are rtlieucd , ho- mage is done vnto God,who is in their perfons, ready to rc- ceiue our liberality, and his name is alfbpraifed by the poore thus relieued,andfo is he further glorified. Now (becaufe it is not the doing, but the right doing of thefe things, which is accepted : for we read of forae, that haue facrificed , kept Sabbaths, and folemnc affemblies : and of feme that haue fa- fled , prayed , giuen almes much , and yet haue becne reie- and tofeauen \ that is,though they,to w horn we giue,can no more yeeld vs ourowneagaine,then the waters,if feed be fowne in them, or giue liberally to the poore, for this is to fow vpon watery ground, which in thole parts is mod fruitful. We are commaunded to bee inftant in preaching , and as new borne babes,to defire the (incere milke of the Word. Topraj conti- nually '^nd in ail things to giue thankes. Secondly ,thefe duties muft bee done in fincerity,and truth, that is,from the very heart, with an aiming at this only end, that God may haue glory. For , God it a Spirit, and the Wor- shippers of god doe Worfhippe him in Spirit and m truth. If any o- therthingbeaymedat, as the praifeof men, eftimationa- mongft the people, to merit heereby at Gods hands, or to gaineany thing in the world , it is but Pharifaicall deuotion, and hath all the reward heere. Thirdly,thefe duties muft be done in fait-h, that is, both by petfons beleeuing , andinafluranceof being accepted in all our deuotion. For in prayer, he that cotnmeth vnto God muft belecue, that God is, 2nd that heeisarewarder of fuchas leeke vnto him : hce muft not vvauer, left hee bee like vnto the waues of the lea ; and in cuery other duty , hearing muft be mingled with faith. The Iewes arc noted,not to haue pro- fited by hearing the word , becaufe it was not mixed with faith. And it is written , Without faith it is impojfible top/eafe God. Wherefore all the vermes and good works of Heathen men, haue beene cenfured for fplendida peccata, glorious finnes. And the many prayers, whippings and pilgrimages performed by S the Rule i. HotPgtod work* muft U done. l.Cor.9.6. Ecclef.n.f, i.Eet.1.2. iThef.j.r7 Rule 2. IohiH.24. Math. 6. Rule 3. Iam.1.5. Hcb4.2, Heb.n.5. 7^1 The third Commandement. KhU. 4, Efa I. Efa. 60.3. Efa. 116. ^.Speeches glortfie Ctd Rig.vf.l. Epft.4.19. Iam.3. Phil.i. 10. Rig.vf.l, P-hil.i.io. the Papiils , cannot but be in the like fort, being partly done in a falfe faith, viz. to merit heereby, and partiy their owne inuciitions, and not Gods word being the ground of thefe fu- perftitions. Fourthly ,that thefe duties may be to the glory of God , a man mart be feparate from finne,that is,not hue impenitently in , or make a trade of any finne ; For the people of Ifrael in ftead of glorifying God, were cenfured for mch as did offer abomination, when they brought incenfe , as did weary the Lord,, when they kept their folemne affemblies. He that fa- crinced a bullocke , was as iF hee had flaine a man , hce that offered a £heepe, as if hee had cut off a doggeshead. And all this was, becaufe their hands were full of blood, that is , they liued in opprelfion , and other gneuous finnes. And the very prayer of the wicked is abomination to the Lord. Secondly , we muft glorifie God by our fpeeches, as herein wee are priuiledged beyond all other earthly creatures , and this is by the right vfe of the tongue. Fir ft, whenourtalkeisnot corrupt, but tending to the edification of hearers : if it bee ray ling, curling, flandering, or filthy, the tongue is made a corrupt fountaine; but if it bee holy, gracious, fober, peaceable, exhorting and admonifhing one another , bleiiing of God , and wifhing good vnto our neighbour^ is a fountaine of fweet water tothepraifeofthe Lord. Secondly ,when we fpeake rcuerently of the name of God: for many things doe vrge vs heerevnto.Firft,Gods comman- dement: Thou {halt reuerencethe fearefull name Iehouah, and at the name of lefus, one of the titles of God, cuery knee fhallbow, fotb of things in heaven, inearth, andvndtrthe earth. 2. The fame reuerend phrafe alwayes vfedinthe Com- mandements, when the Lord is named : in the fir ft, I am the Lord, thy God;inthefecond,Uhe Lord , thy God ; in the third,the name of the Lord, thy God ; in the fourth,the Sab- bath of the Lord, thy God ; and in the fifth, which the Lord thy God giucth thee. . 3. The God glorified by our fteeches \ *43 3. The fignification of eucry name of the Lord,vfed in the Scriptures being fuch,as that it putteth vs in mind of great re- uerence.He is (ometime called ^K which is ftrong,and migh- ty, and fometime in the plurall number, ftrengths, fometime Jehovah, Effence, or being, as in whom, all things baue their being, fometime *ytf almighty, fometime *\V"hp the High- eft, and the Lord of holies, the beginning and the end,which was,whichis,and which is to come, &c. 4. The reuerence, which was wont to bee vfed by the If- raelites , the Lords ancient people , in naming Jehouah, they would not pronounce it out of the Temple , nor put the let- ters of it 1 or ft into their numerals , left it fliould tee pro* phaned. 3. When in all things wee make confcienceof fpeaking the truth : for of this,?o/Z>ua fpecially faith vnto sAchan, My fonne, giuejrforj vnto God, andjpeal^e the truth. The tongue iSy Index mentis, The bewrayer of the mind and heart ; if then a man (hall lie and diffemble herewith, he doth peruert the na- ture of it. 4. When an oath is rightly taken,or a vow rightly made : for this is a fpeciall part of Gods ft ruice ; Thou (halt feare the Lor d,*nd feme him^ndfaearc by hi* name. And in Uremic it is ftid; Jfthoureiurne (0 Jfrael) returne vnto mee% and thou fhait fware : the Lord liueth ,in truth J* indgment,and in right eoufnes. For as by periury and vaine (wearing , the name of God is highly dishonoured, fo by fwearing reuerently, and rightly, it is honoured and glorifisd. Tbirdly,we muft glorifie God in the thoughts,and defires of our hearts,which is,whe euen here we are contein.d with a reuerence of his holy name , and doe burne with a deGre of his glory aboue all things. For the outward reuerence is no- thing without this, as may appeare by the people of Ifracl trembling, and falling downe before the Lord, with offering their obediencejif UMofes onely fhould fpeake vnta them,vn- to whomtheLordanfwereth,faying;Oh that there were iuch an heart in them to feare me : as who did not fet by this out- ward reuerence,vnies togc ther with it there were the inward of the heart. And for the earneft defiling of Gods glory aboue S 2 all, Rig.vfo I0U1.7.J9. Dcuc.6.13. icre.4.1. To florife God in thoughtj. Deut J.29. 244 The third Commandement . Exod.ja, Horn. 5?. 4 To r&fnne mtn 10 glo- rific God, Math. 5.!^. ; Rea'ons^m- \ fttcttie cf thUcom- i maud a. \ gatnflpro- ' thantng the ! Lords kelj { name. ■ all ,we arc put in oiinde of it fo often,as we rehearfe the Lord s prayer, wherein we fir ft, and chiefly pray. Ha/lowed bee thy name. And where true zealeis , this deiire fo exceeded] , as | that like a fire confuming all things, it euen eateth vp fuch as are inflamed herewith,it maketh them to neglecl themfelues, \ fo that God may haue glory ,as Mcfcs, and Paul, who rather, than God lhould haue difoonour by the deftnj&ion of his people, wifhed their ovvne names to bee blotted out of the ! bookeof life. Fourthly ,wee muft labour to win others to the glorifying of Gods name , according to that of Chrift ; Let jour light Jo Jhine before men that they may fee yonr goo d^vorktsi& glorifie your i Father Vehich ii in heattenA here is no good child that doth en- | tirely loue his father, and reuerence him, but hee fecketh by all meanes to bring others alfo to fpeake reuerently, and well of him. Wherefore if it may further Gods glory, amongft o- thers to endeauour after their cornier (ion and reformation,he is attentiue about exhorting , inftructing and admonifhing them : if it may further Gods glory to auoid all fcandal-gi- oing euen to rhofe that are without , hee will Hue purely and blamekflfe among all men. He is not a Cain that faith,e^*w / 7nj brothers tycycr ? neither is he a fpot and blot by his fcanda- J lous life amongft Chriftians, as the falfe brethren, of whom i Iude fpeaketh, and the carele flfe people of thefe times. But if his endeuours may glorifie God any way, he acknowledgeth, that all which he can doe, is too little , and therefore his care . extendetb euen to others, as many as he can poflibly win, to the praife and glory of God. £>ueft, 65. Whence is the reafon of this Com- ■ mandemc.nt taken $ Anfw. From the fear e full efiate of fuch.as anyway abufe the name ofGodjbe Lord bpldtth them as gutty °j dijhonottr done vx- i to his blcffed Matefty. Explan. The reafon of this Commandement,howfoeuer ft I may k erne to be but fingle,yet indeed it is twofold. The firft ! implicice : It is the abufing of his name , who is rhe Lord our 1 God, and the very words of the Commandement doc yeeld a | weighty reafon. Hrft,bccaufe he is Ichouah the great God of heauen Hetyes Agawft Swearing. heauen and earth,whofe name is abufed ; it is great prefump- tion, man is not abufcd, who might be dealt withall for a pa- cification, butGcd,forthepacityingofwhom,whocan,or dare plead>as the Prophet faith. Secondiy,his name is abuied, who is the Lord thy God,who is thy king,thy foueraign,thy rather and Sauiour , from whom commeth euery good gift, which is grofle ingratitude : The very heathen did not thus requit their kings & benefadors,but did rather honour them too much,euen when they were dead, & their greatneife cea- fcd: & yet thou vile fwearer, wretched curfer,& abominable blafphemer,doft daily abufe that great name, which not men, but Angels,& the very deuils do reuerence : yea, thou abufeft him with thy tongue, who beftoweth vpon thee the great be- nefit of the vfe of the tongue, without whom thou canft not ftirre either tongue, hand, or foot,or thy leaft finger.Thirdly, His name is abufed, whofe dishonor the deuill in hell himfelf endeuoureth in vaine,for he both can and will turne all things to his glory. How vaine was Tharaohs light reiedring of the Lords mtffengers CMofesmA *Aaront with the blafphcmy which he added , tvho is god, that lfoouldbt ffrae/goe ? For this was turned to Gods great glory, when he drowned him with his army in the bottcme of the deepe. How vaine alio were the blafphemous brags of ' Senacherib infulting ouer this great God ? for without any army he was confounded ,& like a filly fi(h,as with a hooke taken, and brought backe into his owne countrey,and perifbed there,to the great honour of the almighty God of Ifrael. And in like manner, if any be fo hel- lifnlydifpofeJ.tbat they willftiilgoeontobhfphemehis ho- ly name , as Sathans fvvorne champions,to anger God ; they (hall not preuailc,but in ipightof them,the mighty God will haue glory by their confufion. The reafon exprefled. Hehcldeth thtmasgmltj ofdifbdnonr done vnto his LMMejlie. They are already fet downe in his bookc, as damned ptrfons, and in themfelues they beare the palpable marke of prophanenefTe. Eucn as the Gentiles, be- caufeof the dishonour, that they did vnto God, were gtuen ouer to reprobate minds. For in like manner is it with com- mon fwearer s, andcurfers, they haue this brand of reproba- S 3 tion Iara.x.17 Exod. J 2 King. 19. Rom. 1.34. 1^6 The third Commandment. Pfal.n?.xi z.Cor7.X2 Lc.xi.19 I7i S-vtarmg Math.j.33, tion vpon them, to bee generally infenfibleof finn especially they are giuen ouer withall to lying, drinking, filthy talking, gaming,-& vanity, neled of prayer, and the exercifcsof Gods vvord,quarrelling and prophaning of the holy Sabbaths,fcor- ning and mocking at all reproofs,though moil inft.So that he which hath an eye to fee,may eafily fee them ftand guilty ,and the fentence already denounced,written in their foreheads. What blafphemer would not this make to tremble , if he would but fet his heart to confider of it , and whilft hee hath time,feeke for a pardon,by vnfained turning from this curfed v vickedneffe of the vnruly tongue. Helps thus to doe,are. 1 . To pray often, and (penally againit this vice ; for he is noted by the Preacher to fearean oath,that vfeth to facrificc, that is to pray. 2. To heare and meditate much vpon Gods holy word : for thus T>auid faith, I have hid thy Word in my heart, that I might not finite againfi thee. 3. If oaths or curfed (peaking haue at any time proceeded from our mouths, to be reuenged vpon our felues, by refrai- ning euen from fpeech in fuch company, and in fuch cafes, as wherein wc haue bin fornuch ouerfeene. 4 To admonifh one another heerof,according to that ftrcight charge giuen by the Lord. Then Shalt not hate thy brother in thy heart andfitffer him tofinjbat Jhalt flainely tell him of hU faults. £>ueft. 66. Ifthere be fuch danger in fwearing5may a man lawfully fvveare in any cafe whatfocuer i Anfw. Without doubt, a man may fometimr lawfully fweare^eu ther for the confirmation of a truth, Which cannot otherwife bee knowne •iandjct neceffary \or for the ftrer.gthemnv ofhonefl leagues and couenants made between: men 5 or laftly, We being called here- unto before a Uvpfill Afagiftrate. Explan. Here are two things further to be explained. Firft. th3t it is not altogether vnlawfuil to fweare. Secondly ,that a man may lawfully fvveare in thefe cafes. Concerning the firft, diuers haue beetle contrariwife minded , becaufe of thofe Words of Chrift ; I fay vntoyouy fweare net at all>nehher by Hea- w»,#f.Notonelv the Anabaptifts haue vpon this.withftood ah' V>i< . -mf* Cautions in Swearing. all fwearing, & the Heretiqnes called Manichees,who did vt- terly rciecl the old Teftamet,becaufe it commadeth to i weare by the name of God: but Jersm alfo a learned father beld,that the liberty of fwearing by the name of God,was oaiy granted vnto the Jewess vnto little children,left they (hould fweare by deui!s,euenas hefaith,he would haue facrifices done vnto him,rather then vnto Idols: And certainc Martyrs,aboue two hundred yercs agcne,are recorded to haue refufed the taking of an oath, being ordered by the Magiftrate , vpon the fame reafon. But alas, good men, they were inancrrour, as will plainely appeare.if weconiider firft,that the Lord hath com- maunded his people to fweare by his name, not once, butoft- ner,as w as ft c wed a little before out of 1>m. 6. i 3 . Itre. 4. 1 . where it is put for a maine part of his worfhip .* and of him that (hall dwell in the Tabernacle of the moft High,it is faid^ that he fwearcth to his owne hinderance, and changeth not. Wherefore, notonely the more hard-hearted of the people, but the holieft 0$ ^Abraham Jaacobjofefh, &c. haue fworn vpon fome occafions, which they would not haue done, if it had onely been tolerated vnto the people,becaufe of the hard- neffe of their heart. Secondly, if we confider, that, as it was commanded m the old Teftament , 10 is it pronounced in the new, to bee an end of contxouerfies amongft men : therefore Taul fometime fweareth to the Philippians, Godu my record how I long after you. And to the Corinthians , / call God for a rccordvntomyfotile. And the Lord is faid, to haue fwornc by himfelfe vnto Abraham, to confirme his promifeof blefling : And the Angel in the Reuelation , fware by him that liueth for euermore : all which would not haue bin fo,had it not bin lawfull in any cafe to fweare, Concerning the fecond thing in the anfwere. Firft,that it is lawfull to fweare, to confirme a neceiTary truth, which o- thcr wife cannot be knowne, is plaine from the examples go- ing before. The Apoftlefware, to confirmethe Philippians and Corinthians , of his vnfained loue towards them , and the Angel, th t time ftould be no more, which were wcigh- tie things, and nect flary to be knowne certainely, for the fur* thcrance of the Gofpell , and yet fo hidden , that they could _____ S 4 not *47 Math.r.j*. Ckryf.Hom. 7.5»M3th. P&I.IJ.4. Heb.titf. Phil.r.8. ft .Cor. 1.2 3 Hcb.6.l4. Rcud.io.A 248 The third Commandment. Rom.13.1 not be certainly knowne,but by calling God for a witnes,who istheknowerof alifecrets. 2. For the making of leagues and couenancs fure,it was the common praclife ottsfbraham, Ifaac, Jacob, and all holy men to fweare by the true God, that he being called to be witnes of what they had prornifed,they might not dare to deale falfely. 2 . The lawful! Magiftrate is Gods Vicegerent heere vpon earth , and therefore ii: he call thee to fweare, thou muft not refufe, but obey herein : for to obey the lawfull Magiftrat,is to obey God,feeing the powers that be,are ordeincd of God. And to thefe may be referred all other lawfull cafes of fwearing ; other wife , they are abufes of Gods holy name. J2*eft* 67. Whatelfeisrequiredjthatourfvvearing may be lawfull < Anfw. Thefe f our e things. 1 . We mn ft fweare onely to fuch a truth , as W*£/?. 69. Which is the fourth Commandcment? Anfw. Remember that thou l^eepe holy the Sabbath day, fixe dayes Jhalt thou labour , and doe all that thou haft to doe ; but the feuenth u the Sabbath of the Lord thy God , in $t thoujbalt doe no manner oftyorl>e, thou, andthyfonne, and thy daughterly man- fernantythy maid- feruant, thy cattle 9and the firanger that is within thy gates : for in fixe dayes the Lord made Heauen and Sarth, the fea}and all that in them is 3andrefied the feuenth day\ therefore the Lord blejfed the feuenth day,and hallowed it. S^tf. 70. What is the duty here commanded? Anfw. To keepe holy the Sabbath day , and to beemindefitS of it. £l!*eft. 71. How may this be done? Anfw. *Bj affembling to get her ,to fray vnto God,andto praife himjta heare his holy ?Tord,and receiue the blejfed Sacraments. £}uefl. 72. Is this all that is required to the right keeping dithk Sabbath day i Anfw. No : bfit Vvc mufl prepare ourfelua by prayer ,and 'emp- tying our hearts of finne, and meditate vpon Cjods Worses, and the TVbrdVvhkh We haue htard , fiffering it ft to tyorke in vs, as that We may be furthered in nil holtnejfe of life. Explan. This Commandement being affirmatiiie,wee be- gin againe with the duty ; for the further opening whereof wee are to confidcr it, according to the fcuerall numbers. Which are; 1 . To keep holy a time. 2. To remembcr,and to be mindfull of it. 3. To kcepe holy a Sabbath. 4. To keepe holy the Sabbath, that day, which the Lord hath appointed. For the firft, it ofFcrcth againe two things to our confiderati- on: The holy duties of the Sabbath, f 251 Tbeexerei- fesofthe Word. 1 Nchcm.8.4 vcrfc *. AcU 15.21 on : both what it is, to keepe holy a time, and wherefore it fhould be kept holy. 1 . To keep holy any time, is to fcparate,and fet it apart to Q*eft% r. holy duties,to bee done either towards God, or towards our neighbour. Firft.the duties to be done vnto God, are either | our fpeaking vnto God,whichisby Prayer, or God fpeaking vnto vs, which is by reading, preaching, & hearing ofGods holy wordithefe were in vie at their holy meetings,vnder the old Teftament. In the daies of Nebemiah there was a pulpit raade,out of which,both God was praiicd,& the words of the Law read, & the fenfe and meaning opened vnto the peo- ple, that they might vnderftand. And of this lames makcth mention,in the Councell held at leiufalem, faying, that Mojes had in old timt>thcmin enery city, Which did preach him, feeing he Was read in the Synagogues euery Sabbath day: Their Synago- gues then,being as our places of meeting for euery Congrega- tion in euery tovvneand village, & their reading was that be- fore fpoken of in Nehem$ab,wkh the giuing of the fenfe .* and thus is it,that the doctrine of Mofis was preached,and made plaine. And that this was (till their cuftom vnto the Apoftles times,appcareth both from thisfpeech of lames, being in the Prefent-tenfe,and where it is noted,that the Matter of the Sy- nagogue fent vnto Pau/znd his companions, after the Letlure of the Law, and the Prof bets, that if they had any word of ex- hortation for thepeople,they mould fay on.Which fheweth,. that as it is in vfe amogft vs, to haue a fir ft & fecond Lecture, and then a Sermon, the people being gathered together to heare : So it was in thofe dayes vnder the law, one lecture was taken out of one of the fiue bookes of Mofes; the other, out of theother parts of the old Teftament,which were pen- ned by the Prophrs. And much more are thefe holy exercifes commended vnto vs in the new Teftament, S. TWchargethTliaw/^j, togiue attendance to reading , to exhortation, to doclrine , and conclu- ded, that in fodoing,he mould faueboth himfelfe,and thofe that heard him. And in comparing that excellent gift of thofe times,of fpeaking with tongus,with prophefyin^or preach- ing,he preferreth far the preaching of the Word. Therefore are Ads 13.1;. i.Tim. 4.13. Verfci<5. 1 Cor.io. I Pct.i,* Thzfv ■ ndemtnt. C*nc$lt Fran. 2 Prayer and thanlgfei- USHg. Nchem.8. I Cor. 14 are fuch glorious things ipoVe: \ hereof, . to be the power of God , the faluation ot tru,k that beleeue* a fweet fauour vn- to God in all, whether they perilh,or be iaued.&c. and hea- rers are willed,^/ new borne babes J* dtfire the fine ere tntike of\ the Wordythat tbej may grow thereby. W hich ferueth to com- ' mend the care,both ok the Gouernours of the Church in for- mer times , who would not haue any Lords day pafle oucr : without a Sermon, as witnefleth Infiin Martyr, faying, That ' the Word was read and preached , for the (pace of an houre ! euery Sabbath day , at one meeting. TertuUian faith of his ! times , that there was not any holy meeting, wherein they I were not fed with diuine Sermons j and if the Paftorv/ere fickjor neceflarily hindred,the Deacon read an Homily. In a Councel in Germany ,vnder Carolus Mtgnutjx. was ordained, that there fhould euer bee fome man to Preach vpon the Lords day, foalfo hath both the TrullanSc Moguntine Coun- cils. And the like is the care of the worthy Goucrnorsof thefetime$,it being ordained, that the Word iliould be prea- ched euery Sabbath, and the Catcchifme explained in the af- ternoone,though many places,alas, may fay hereof,as of fun- dry good Lawes befides, they are well enaded, if they were well executed, The other kind of holy duty,is Prayer and Thankfgiuing : for j when Ezra was afcended vp into the pulpit, bee prayed vnto, and praifed the God of Heauen, and all the people faid, Amen, Amen, And there were formes of prayer and thankef- giuing to be vfed in publique,as the p2. Pfilme more fpecial- ly for the Sabbath , the 104. 105. 106. 107. for all times of Gods publike worOiip. This alio is f poken of in the new Te- ftament, asvfedbythe Minifter in their meetings, anditis prouided, that it fhculd be in a knowne tongue, that the peo- ple might fay, Amen. Prayer hath euer been fo cflentiall and proper to the houfe of the Lord, that it is called for this, The houfe ofprajer.Somc rafh (pi r its would haue no prayer vfed in the Congregatio,but concerned prayer,without any fet form; which would breed fuch a ccn'ufion, as the like hath not bin knowne in the Church of God : fome,through lniuiricicncy of the Minifter, being without any prayers, or toe flcnc/erly appointed The duties ofbolimjfc. appointed in this regard. Others , through the variety of mens difpofitions , and humors Co diuerfly appointed , one following this fafhion, and another that, as that in the fame Church, which is one body, novnity, or agreement almoft would appeare. l: Singing of Pfalmes to the praife of God. Much time in their meetings was wont to bee lpcnt herein , vnder the old Te(hment,as may eafily be gathered, from the many Pfalmes committed to the Matters or the Quirifters, and fpeciali holy longs, appointed to be fung vponfpeciall occafions,by Mofes, by 'Barac&nd Deborah.Ac. Vnto which muficke. made, with playing vpon inftruments , and vpon triumphant occafions, comely dancing was iometime added. And vnto the like are we excited in the new Te(lament,with Pfalmes,and Hymnes and fpirituall (bngs , to fing and make melody to the Lord in our hearts. Is any man merrj Jaiih lames Jet him fing Pfalmes. The praclifeof thepooreperfecuted Chriftians of the primitiue Church doth fhiew , that this duty was wont to be vfed in their affemblies fince Chrifts time ; for as he according to the ancient manner , after the Paffeouer , fung a Pfalme with his Difciples,fo did they attheir Communions,which were then euery Lords day,and not hauing the liberty of any other time, they came together thus before day,or early in the morning, for which they were called Hjmni anttlucani. Let the Pa- pifts therefore deride our feruing of God with Pfalmes fung in our affemblies;we know notwithftanding,that if it be done from the heart, it is better then all their Latine Chaunteries, which the hearers vnderftand no w hit at all. Fourthly, theadminiftration, and partaking of the bleffed Sacraments, becaufe it is the Lords day , in remembrance of whom,the Communion is receiued. Wherefore in describing this day,this circumftance is commonly added When they Were come together to break? bread ; for without this , no Lords day was wont to be parted ouer,as hath beene already noted. And for Baptifme this day is fitted , be ng the time of Chriftian ! congregations and as it were a reprefentatiuc Church, wher- i into the baptifed is to be admitted,and made a member of the i vniuerfall Church thereby. i $• ^c,y *53 3 Singing of Vjalme:. Ephef.y.i?. lames j 13 Vlin. Eftft. 4 , Recetutng the Sacra- weuts. A£hio7- 254 Efay 58.13. The fourth Comm&ndemtnt . Pfal.li9-Ii Col.3.16. Tolebea* gAtnft fud- den danger. Mark.3.4. 5 . Holy conferences and meditations, for of old they were retrained from thinking their owne thoughts , where the' Lord forbiddeth the feeking of their owne will, or (peaking avaineword, and if heethat keepeth the Sabbath aright, muft be free from thefe things,then his thoughts mud be ho- ly,his fpeeches and conferences holy. Morcouer, doth not the husbandman couer his (c^d with moulds,when he hath com- mitted it to the ground , that it may grow , and bring forth fruit ? Doe not we chew our meat,when wee haue put it into our mouthes,that it may turne to our nourifhment ? and how (hall we thinke,that the feed of the word will ftuclife in our hearts , vnleffe we hide it there by mufing , and meditating thereupon ? how can wee thinke to haue it turne to the nou- rifhment of our foules, vnleffe wc chew it by further talking, and conferring about the fame.^^^did thus hide the word in his heart, that he might be preferued from (inne, and that corruption may not grow vp in vs, the Apoftle willeth, that the Word [hould dwell plenteoujly in our hearts. So that the beft keeping of the Sabbath is,when as wee not onely heare,pray, fing,and communicate in publike,but priuately thinke againe, and againe vpon thofe things,wherin we haue bin inftrucled, conferre one with another,read,pray,and fing Pfalmes in our priuate houfes. £ucft. 73. Is there no duty to be done towards our neighbour5for the hallowing of this day { A n( w. Tes.it is a fpeciaH time ofexercifing mtrcy by helping a- gAtnftfitdden dangers Jby colleEling,and dijlributixg to the p core \by vijlting the fie ketand reconciling dijfentions amongfl neighbours. Exptan. The holy duties to be done towards our neigh- bour are ; firft,workes of prefent neceflitie, which could not be auoyded , which are not onely then tollerable , but good and commendable, according to that fpcech of Chrift, when they watched him,whether he would healethe man with the withered hand vpon the Sabbath day ; Is it law full to doe good on the SabbathyOr to doe enillytoptue life or to kiR ? as if he /hould fay,thts is a right Sabbath dayes worke, to do^good, or to doe any thing, tending to the (auing oi a mans life in danger. So to Reajons of keeping a Sabbath. to fauethe poorehelpelefle beaft,either fallen intothe pitr,or wanting fubftance,he fheweth elf evv here to be a work of the ^Sabbath. From the equity of which it followetb,that to put to our helping hand againft any cafualty falling vpon a mans perfon, goods, cattell,or houfe,is a worke fo good,and holy, as that it well becommeththe Sabbath day. In like manner is it to be held, for the fauing of good things, which otherwife would be loft, by gathering of Saffron, milking, and making outthemilkeofkine, andfheepe, and if there bee any thing elfeof this nature. Likewif houfhold bufineflesin making rea- dy of meat,& keeping things in decent and comely order,are lawfull vpon this day; for God will haue mercy ,and not facri- fice, hee made not man for the Sabbath , but the Sabbath for man : that is,hedoth lomuchfauour the good of man,asthat when the ftricl keeping of this time , is preiudiciall to the neceflary good of man , hee would rather haue it giue place hereunto,then that it fhould hereby be neglected. 2 Workes of mercy to the poore,in gathering reliefe for them,and diftributingthe fame : for this feemeth to haue bin the cuflome in the Apoftles times, that euery firft day of the wceke,colIeas God blef- fed euery man. 3 Duties of loue , to the comfort of our neighbour in di- ftf effe, by vifuing the ficke, and poore prifonerSjComforting thofe that mourne vnder any crofle or calamity, and making peace betwixt thofe which be at varience : for as thefe duties are holy , and haue excellent promifes , and become vs at all times, fo fpecially vpon the Sabbath dayes, when the^ublike worship and feruiceof God is ended. The fecond queftion touching the fanclificationof che Sab- bath is, wherefore, and for what fpeciall caufes there fhould betimesthus obferued forthe publikeworfnip of God , fee- ing that the fpirit, and heart, which are inward, and pnuate, are the principallinhisferuice? I anfwere , that the caufes hereof are fundry and weighty. I. Hereby are exercifed the faith, and obedience of men; when as becaufe of Gods commandement,onely they (hall fc- parate,and fet themfelues apart from worldly bufinefles,what hafte 111 Matt.! 2j; Mat. 12.7. 2 1 Cor.162. V'tfittng the ficke, Matttuf. Chap jr. Quefi. 2. Reafons of ksfptni the Sabbath. 20 -«Krtir CtmmJmdcmtMt. I balk tocoer they baoe,to goc forward with the fame. ^ere eipeoall »..:.: he 3ncient peopic :ek Sabbaths. For all the w* cere before the LorijOuny or tbemccaaming from a tar, 6: teaming their boaies deitiMte aac at. naroeikx- ^e them. And accordin^y were the rhetniemes to the Lords ordinar. [ r ore then he rc- q aired at their hands, for when their enemies ict vpon them or, :atb , they were rsriudoas, that they would noc itir to arme and defend themfdaes , for ft i eakingtbeS:. >■ ■ i is mai: Bt pc stings be du- c joented,\vhere ail things either ar e,cr ought to be pro- rection of Gods holy riband rnity and foundnttTe will be maintained : but take iwaytheie, andaconrolioQ, both in d>e matter of Religion l- :. .-. :~z ~ir. - ^ :.•■... ~ . ::.c :; ..; ... v. hamtOC/ one . ; . ■ .. c common!; beads,fo many opinions. 3 Lucsand charity ,and afltamBg grac. arc the .~ dy^s it man be rode and . ect of tbeprex . - - Icrued there by vsak Doeano: shamed by oar bei 4. Servants and catreii, obtaine lome cafe from their fore hboar he food , the Lord , v. To remember the Sabbath. of all, doth alfo tender: foradmit, that there were no Sab- baths, vnmercifull minded men would workc out the very hearts of their feruants, andcattcll, wherefore it is often al- ledged by the Lord , that thy feruants and cactell may reft as wellastnou. j. The feruice and worfliip of God is thus vpheld,which would otherwife decay and fall to the ground , if there were no times of pubiique meetings , but all men were left vnto their priuate deuotion , fome vtterly forgetting what they owe vnto GOD, fome negleding all , and moft through ignorance , fcruing him with fuperftition , in ftead of true deuotion. Sixtly, the Sabbaths thus publiquely kept, are a fignc vnto the people of God, both to diftinguilli betwixt them, and the heathen that know not God,and to reprefent in fome fort the Sabbath, that ftiall afterwards be kept in Heauen from moneth to moneth, and from roeeke to "tot eke fir e*tr : when the Saints of God (hall reft from all labour and forrow , world without end, Thateuen hereby, they may bee brought to fome com- fortable meditation o^their happinefle to come, if it be fome comrort to reft from toyling for one day, and to be recreated with Gods fweet promi fes preached vnto vs, and finging of Pfalmes, and praifes : Oh what a comfort may wee thinke it will be, when as we fhall reft for euer, and be in poflltfion of thofeioyes, which are here promifed, in the company o.r the holy AngJs, delighting our felues with finging Alleluiah, continually. The fecond member of the duty here enioyned Is , to re- member ,aod to be mindfull of this fancti flea r ion. And this re- membrance muft be flrft gencrall all the dayes of the weeke, when we bargainc, couenant, and vndertake any builneffe af- terwards to be done, wee muft not at hap hazard promife to doe this, or that, without any refpeel to the time,but we muft call to mindc , whether our intended time will not fall vpon the Lords day, left wee beconftrained by vertue of our coue- nant, fometime to pay a fummc of money, to take this or that iourney, to meet vpon this or that worldly occafion vpon the Sabbath day. T Againe, *J7 6 Ezck.io.ii Efay 60.13. Afemb.2e T« remem* herthtStb- bath. z58 | the fourth Comm&ridtment . Mat.27^ Exod.19. EfayfS. Againe, wemuft make a fptciall remembrance hereof vp on the day going before, fortius wasAvouttobccaMqd, the ' day of preparation vnto the Sabbath; and it hath fctcne aaan- c;ent cuftome amengft ChritHaos vpon the.Saterday .aner dinner, to abftaine from working, and to difpoie themieiues towards the Sun ay. Neither was this preparation without caufe , if it were made aright by prayer ,rtading, meditationiandconfe(rionof fmne-s,that t ru y might be denied there-frorn; feeing that our infir mine ,aud fteihltncife doth make vs vnft for thefe fpiri- tuall ani heauenly duties, wee are made vnholy by the fmnes of the weeke,and Jo full of filthy blemifhes,that we had need to walh m\ to purge,before we come into the pretence of io holy and glorious a C»od in theaffembly of his people. Euen as the Ifrathtes were commanded to wafh , and to fandifie themfeiues, before the day of the Lords comm'ngc!ownea- mongft them vpon the Mount ; (o (hould we remember, that tomorrow is the day, wherein the Lor 1 hath appoyntcd to come ciown amongft vs,in the place of his worftiip, aiid ther- fore to purge our hearts from malicejenuy^nger^and all wic- kednefle, and to befeech the Lord for his grace, and direction both tolpeaker, and hearers, that we may keepe holy-day to the glory of his name. Laftly, we muft alio remember, and keepe the Sabbath in minde, when itispaft, viz. by thinking vpon the holineffe, which wee then made fhew of, in appearing, humbling our felues before, and hearkening vnto the Lord, as though wee were Scholkrs of his Schoole , that wee may be a (named to walkeotherwife the dayes of the weekejollowing , and by thinking vpon the Jnftructions delivered vnto vs , that wee may at the leaft praclife them in fpeciail more cire'ully tl en before. Forthroughthe want of this remembrance, ic.com* meth to pafle , that eutn they, which are holy vpon the Sun- day, arc wicked all the. dayesof the weeke betides , that pur Sabbath-kctpingislikethe Iewes failing , or hangi ig oi the head like a buli-rufh for a day , which the Lord doih cuat.y difdainc. . J Memh. 3, ( The third member of the duty here eni Dyned is, that wee t'L, \ . Le.pe j The Sabbath u a reft. keepe holy a Sabbath, that is, acefTation,a reft : for this is To inseparably ioyned vntothe time , which is to be kept holy, as that, takeaway reft, and you take away the holy day, for the holy day is a Sabbath , a reft. Therefore, whereas there were many feaftiuall times appointed Jn the Mofaicall Law, thefeaftofthePafTeouer, orPentecoft, of the gathe- ring or fruites, &c. they were all called by name of Sab- batns. . Now the Sabbath, or reft, which wee muft keepe, is firft, and chiefly from finne,and thus our life fhouid be a continual! Sabbath,accortling'to that diuine rule. Ceafe to doe emit, learnt to doe Vaellifeekc indgement% And relecne the opprejjed: but prin- cipally vpon the Lords day, when he is moil: to be honoured hereby. But alas, how fouiely is this reft abufed in chefe mi- ferable times, no day in the weeke being a day of fuch licenti- oufhefTe as this, wherein, as though hell it felfe were brokea loofe, fome ipend -their time, and money, and wits in the AJe- houfe, drinking and Twilling like drunken iwine, fome wafte that which'they haue gotten with hardiabour,in caraing and dicing. Secondly, this reft muft bee from ordinary (not abfolutely neceflary ) labour, which is further exprefled in the words following ; In it thon [halt doe no manner of tyorke ? and in aa- other place fpeakmg of this time, heefaith: There ftailbe m workj done therein , it U the Sabbath of the Lord in all your dwel- lings : this being added as a reafon, why no worke might be doue, becaufe it is the Sabbath of the Lord, as if hee fhouid haue (aid, ye cannot keepe a Sabbath , vnleiTe yee ceafe from working. Thirdly , wee are to ceafe from vvorkes of fpeciail times, as plowing, fowing, reaping, &c. C+nftantine in hi& Epiftfe to Elpidim, wiUetb, that ail fhouli reft rvpou. the Sabbath day j cnely hee (pcaketh of dangerous weather at fome time , yea, often m the time of planting, and grairing, and fowing , through which experience tanght , that their fruit perifhed , and was loft, in which cafe heegitfeth liber- ty to theie bufiueffes, rather then that the good gifts of God fhouid be loft. •• T 2 Others 259 Lcuit.13. Efay r.i$. Wb*t wee muft reft frem on the Sabbath, LcBit.15.3, 3 Conftanf. *d ZlpU. z6o A*m.\jm H.6. lutofunenf, Can.\%+ The fourth Commandemcnt. Others long agone prouided , that no Faires or Markets, fliould be kept vpon the Sabbath day, as in the time ofHtrtrj the fixt here in England, and yet before that, euen before the Conqueft, in the time of Canutus it was ordained, the Faires and Markets,and worldly works fliould ceafe vpon that day : and Charles the Great commanded his Vifitors,thatall world- ly bufineffes fhould ceafe , whether it were fowing time or planting, or cutting of vines,&c. And in an old Councell it was decreed, That if any fhould worke his beaft vpon the Lords day, it fliould be forfeited to the King. 4. We mud ceafe from the works of our fpeciall callings, for the fix dayes are appointed for them ; Sixe dayesjbalt thm doe all that thou haft to doe. Shop-keepers ought not therefore to follow their trades of felling, Millers of grinding,&c. and if there be any elfe of the like nature, they muft reft from the workesoftheir callings at this time of reft. Likewifeitis fit that Bayliffes , and Apparitours fliould on this day forbear e feruing their Proceffes, according to the decree of Leo, and Anthemitu, who ordained, That if they fliould execute theft offices vpon the Lords day , they fliouldtbe profcribed,that is, forfeit all their goods. 5. We muft reft from worldly fpeeches,and thoughts, ei- ther by making bargaines, or talking of worldly bufinefTe, or contriuing the fame in our mindes : when we performe thefc duties, then is the day kept,as glorious vnto the Lord,as hatk beene already noted out of the Prophet. The fourth member of the duty here inioyned, is that wee fanftifie, KMftBYftK' that Sabbath day, which the Lord hath appointed. Now it is granted of all,that the Iewes were to keepe fuch a Sabbath vnder the old Teftamcnt indeed, but njuch doubt is made for the time of the new Teftamenr> whereof here arifeth another queftion. ^^.74. Is there any fet day vnder the new Tefta- ment, thus to be fan&ified and kept holy + Anfw. Tes : the day which u commonly called Sunday », hut in the Scripture the Lords day* or thefirfl day of the Weel^e, u thus to be kfpt Without alteration, to theendofthe World. Explan* The Lords day our Sabbath. — * Exflan. We enter now vpon one of the moft controuerfail queftions of thefe times, wherein I vvillnotvVithftanding plainly proceede, as is fitted for this Treatife, making Gods Word nay only rule of direction to ftt downe the truth here- in, as by his grace I fhall be inabled. Firft then,[ fay,that we vnder the new Teftamenr,nder the Goff>el. i.Reaf. Rom f. iReaf. Math.jr.23. 26*2 3 Reaf. The fourth Cornmxndement. Mat.24.20. ■ 2 Our Sal- bath cer- \ td'tne. tsfra.l 2. From the reafons of the Commandement, which are all morall,and perpetualL 1 . Becaufe it is to be remembred,that of old it was kept in Paradife, which doth alike bind vs, as it did the Iewes. a. Becaufe of the equity, it being but one day of feuen, and therefore as freely to be dedicated vnto God by vs, as by the lewcs. 3. Becaufe of the eale of feruants, and cattell,of which there is as much need amongft vs,as amongft the Iewes. 4. Becaufe they were to meditate vpon the great worke of creation, from which the Lord refted, vnto which is now added a greater worke of redemption, vnto the medi- tation of both which , wee fliould much rather feparate our felues, then the Iewes. 4. From the caueat giucn by our Sauiour Chrift, fpeaking ofthedeftruclionof Jeruialem. Tray that jour flight be not in the Winter ,nor on the Sabbath day. That which is here fpoken,: hath relation to the times afterwards to eniiie (for the deftru- clion of Itrufalem was thirty fixe yeares after Chrifts fufrcr- ing) therefore euen then alfo there was a Sabbath, the breach of which would be fomc addition of griefe vnto the people, as alfo if they mould be conftraincd to rite in the wet,and cold j of Winter. If any fhall rather take thefe words, as f poken of the Iewes Sabbath , theneceffary breach whereof was moft gricuous vnto them, I \pill not much contend hereabout Let the former reafons then fuffice. Secondly, I fay further,thatour Sabbath is not vncertaine, but precifely determined and fet downe , as theirs was, w'-c. the Lords day, or hrft day of the weeke, which is the day of Chrift his refurredion from the dead. For he arofe the third I day after that he was crucified vpon the Friday (which was j their preparation to the Sabbath) and had lien in the graueall the Sabbath day. The reafons that ferue to confirme this are diuers. 1 . Exprcfle places of Scripture, wherein menrion is made of this day , as the fet day of the Chriftians meetings to breakc bread, to preach, andheare, and to doc other duties of holi- i ruffe. Inthatpiaccofthe^tf/, where the Euangelifttellcth, 1 that after their comming to Troas , they abode there feucn 1 dayes, and vpon the feueuth , which was the firft day of the i weeke, The Lords day our Sabbath. 263 Aa.10.7. weeke, the Vifcifles being come together to break* breAdyt.hlX is, to the holy Communion , Paul preached vnto them. Which doth plaincly (hew , that the Iewes Sabbath was now anti- quated, and done away, and that this was the Chriftians Sab- bath,otherwife they would not haue let pafle the day before, as they did. Another place is in the Epiftle to the Corinthians, where! iCom£.i« the Apoftle prefcnbeth vnto them a rule of gathering for the poore euery firft day of the weeke,when they were come together,which he alfo faith,that he had eftablifhed amongft the Gaiatians , and why I pray you vpon the firft day of the v^eeke , and not vpon the Ievves Sabbath ? None other rea- fon I fuppofe can bee rendred , but that this Sabbath was at an end , and in ftead hereof the Chriftians had another, w*. the firft day of the weeke, wherein they made their mee- tin£s- A third place is ia the Reuelation 5 where it is faid, that Rcucl.i.io. Iohn was in the lie of Patmos vpon the lords day rauifhed in the fpirit. Now what meaneth this, that he calleth it the Lords day, vnlefle a day appointed by the Lord? For hence is the Pafleouer called the Lords Pafleouer , the Communion the Lords Supper, the bread the Lords body, becaufe hec did appoint all thefe in his Church. Why is hee noted to bee rauifhed then in the fpirit , vnlefte that being in holy medi- tations , as was the fpeciall manner of the Church, now for- tie yeares fince Chrift crucified , hee was rewarded by the Lord with this wonderful! illumination in moft hidden my- fterics ? From whence may be framed this vnanfwerable ar- gument : '■''." That day, which by theinfpired Apoftle, is called the Lords day,and was appointed by tlie Apoftle,taught through reuelation , to be kept by holy meetings in the Churches of Chriftians, not once or twice, but euery time,that it came, is certainely the Chriftians Sabbath : but fuch is the firft day of euery weeke. Therefore not any other,but this day is the Sabbath of Chriftians. The force of thisreafon ftandeth in thefecond part,which is moft firmely grounded, according to euery branch. T 4^ 1. That 2<54 : • t. . Apocl.io. Aa 2Q.7' tArg.i. Exod.20.io Math. 12.8. Iohn j 23. The fourth Comwandement. 1. That it is called the Lords day. 2. That it was appoin- 1 ted for holy meetings^o preach and heare,&c. 3.Notiniome 1 one Church , but'gcnef ally in the Churches or Chriihans, at J Troas,Ga'andthe Lordrefied thefeuenth day. A fecond place is that in Mather. The Sonne ofmanisemn Ldrdofthc Sabbath* A third place is in John : nAllmenfhould honour the Sonne, euen as they honour the father. ' The reafon may be framed thus. If the fame reafon groun- ded vpon Cods vvordjbe as well for the firft day of the week, as it was once for the Sabbath of the iewes, then wee are as ! certainly tied to the obferuation of this' day , as they were for ' their Sabbath :. but there is the fame reafon. Therefore wee ! are certainly tied vnto this day. The flrft part of this argument is plaine, for the fame rea- j fon is of the fame force; the fecond part appeareth by the pla- | ces noted inthemargent. The maine reafon of the Sabbath of the leWes is, because it was the Sabbath of the Lord, and therefore his people muft neceffarily doe him thif%>nour, that there might be a conformity betwixt Godandfiis peo- ple : and in like manner , our Sabbath is the Sabbat^ of the Lord Chrift,wben he had finished the worke of on*- r< :demp- tion : for which caufe hee alfo giueth the fame name; The Sonne of man U euen Lord of the Sabbath : As if in more words he fhould (ay: When God the Father had once ended thk ma- king of the world, he refted andpubiifhed hrnfelfe to be the Lord of that reft , and dedicated it vnto himieife, giuing it the name of the Sabbath of the Lord : In like manner, when I fhall haue fmifhed the worke of mans redemption , J will reft, and will hauc the day of my reft dedicated vnto my felfe for which caufe , I fay, that the Sonne of man is euen Lord of the Sabbath alfo, it fhall bee called we**™ *&&> The Lords d*y. And The Lords day our Sabbath. And thus (hall the will of the Father be fulfilled, which is, that as they honoured the lather, in keeping the Sabbath,be- twiV. the creation aim redempi ion ; io'they fhould honour the Sonne, in keeping the S L> jath, betwixt the redemption and coniummation or rhe woi Id. A third reafon may be drawue from the vniforme pra&ife ofthe Church, cuen nom the time of mans redemption vntb this day. Chrilt lumielte firlt began it, when hecarofe early in the morning vpon this day, arid rhence-forth euer obierued it, (6 long as he continued vpon the earth. When the Dilci- ples were gathered together for feare ofthe Iewes, the doores being ihut, he came and flood in the middeft of them vpon that day. Again,when incredulous Thomas was amongft them,he came and fhewed his hands,fL!e.and feete vpon that day, and immediately the Euangejift fubioyneth. And as for the practice of the Apoflles herein , it is fo plaine , as that it were great impu denrtto deny it. Again, for the pra&ice ofthofe that liued next vnto them, whether Greekes or Latines, they followed the fame order. Read for this IgHatiwtm hisEpiftle to the Magnetians,/*/?**. Martyr .in Apologeticis* Ircnaus in his fourth book, cap. 19. 20. Snfeb. Ecclef.kiftJib.^cap. 2 3 . Origen.Hom. 3 .in Sxod. ^y rill. in lohan.Tertttl.dt ' I do/at. leronimjn vita TauU. Ambrof.[erm.6l. Augnfl.in Johan.Grcgor.ltb. 1 1 .cpift.j.tf c, Laftly,' for the Churches of thefe times fince , and at this prefent, whether Proteftant or Popifh, of what Country foe- uer, all confent for the obferuation of this day, though in opi- nion there bee fome difference about it ; fome grounding it vpon Gods Ordinance , according to that which hath beene faid, as Beza, lmimi 'Ptfcator, Rollocke, Hoope, Fulkf, and the book of Homilies,yea,and fome Papifts alfo, as Scotw,Panor- mitanniy Sylncfler, Felicixs, and the Schooicmtn : fome vpon tradition onely, as the Rhemiils Teftn merit, Tclletjnd BdUr- mine. Whence we may reafon thus:That day which the Lord Chnft hath fandfafied by his refurreetk i, wherein heecame together with his Difciples to inftrucl and to confirme them, wherein all Cbriftian Churches of all Ages hauemade their Aflemblics, is certainely the Sabbath ofthe Chriftians : but 26*5 Math. 28. Ioh.20.r9. Vcxteit. i66 €•*/£. 4. The fourth CommAndtment, 4u^h(1. de temp ferm, 251- Notable thing* ypon this day. Serm.i$4. but fuch is the firftday of the weeke.Therefore certainly our Sabbath. A fourth argument may be drawne from the iudgements of Godmoft fcarcfuily befalling fuch, as either haue contem- ned the Sabbath of this day, or through worldly mindednefle haue neglected ic. In a Councell held at Paris,fome holy men vrged the making of f peciall decrees , about the ftnd obfer- uation of the Lords day : bccaufe,as they alleadged, partly of their owneknowledge,partly by the relation of others, fome intending their husbandry vpon this day , had beene f mitten with thunder and lightning , to the laming of fome , and to the vtter deftrudtion of others. Another carrying home corne vpon this day, had both corne and barne mod lamentably confumed by fire. Alfo that in Chimftat, a townc in France, a certaine woman being wont, together with her children, to peele hempe vpon the Lords day , when others were at Church, was fir ft terrified with fome (parkes of fire falling amongft her hempe; another time, with' a flame of firearifing in her hempe ; and laftly, not being warned by this, there kin Jled a fire againe, which whilft fliee laboured to quench, both (he and her children did miferably perilh thereby. The CenturiatoursofMagdenbergdoe tell of a certaine Noble- man, that was wont to follow his fport cf hunting vpon the Lords day, when others went to Church,but the Lord fhew- ed a great iudgement vpon him therefore,he had a child born vnto him, with the head of a dogge. And that a certaine Mil- ler intentiue about his grinding vpon this day, had his houfe and meale burnt, by a fire kindling in his Mill. And to come neerer home , Anno 1 583. whilft they were beholding the Beare-baytings in Parifh-garden, vpon this day, the fcaffold bur ft down flidden!y,and eight perfons were flaine outright, and m iny more hurt and maymed. A fifth argument may be drawne from fuch things, as fell out worth the noting vpon this day. Chrift arofe vpon-this day, the elements were framed, the wofld begun, the Angels created, and Manna began rirft to fall vpon this day, the Ifrac- lir.es pafled thorow the red fea, Chrift was baptized, turned water into wine , fed fiuethoufand with a few loauesvpon v. this The Lards day our Sabbath, this day^and vpon it wee hope, that hee (hall come toiudge- ment,laith Avguftine.ypon this day Chrift was borne, Aaron andhisfonnesconfecrated,&c. Vpon thisday Chrift appea- red at fundry times after hisrefurrecTion,the holy Ghoft def- cendedvpou theDifciples,and lohn was enlightened. A fixth argument may bee drawne from the approbation and confent of all the beft men, who are fpirituall , and moft able to difcerne the things of God ; and the oppofition of godlcffe and moft euill men,who are led like bruit beafts,who are naturall,and perceiue not the things of God. For the beft men haueeuer fmce Chrifts Reiurreclionobferucd, and kept this day with all due reuerence, onely the prophane and licen- tious haue caft away all confeience hereof. Whence we may reafon thus : That which is embraced , and held by all godly learned men: but oppugned bythevngodly, as not (landing with their corruption, is certainly the 'truth : but fuch is this doclrineof the rirftday of the weeke to bee the Sabbath. Therefore moft certainly true. For the rirft part of this argu- ment, wherein the flrength confifteth ; and firft, that that is the truth, which is held by the godly with one confent : our Sauiour telleth them, Tojoh it is gixenjo know thefecrets of the Kingdoms of Hcanen. And, If any mm [hall doc his Will, he fh*ll know the dottrine, whether it be of god or no. And on the other fideytheVp*fdome of 'this World ts foobfhncffe before (}od: and they, ■which are after the flcftt, doe fanour the things ofthefefb: with many like places: from whence it followeth, that the con- ftant confent of all godly men , is no fmall argument or the tru:h,and contrariwife of- the wicked. And thus ye fee,vpon i moft firme grounds , that there is not onely a Sabbath to ' be obferued vnder the new Teftament, but the Sabbath, the fir ft day of the \veeke,which the Lord hath appointed; which mceteth with fundry phantifticall opinions. Firft, of the Anabaptifts in Germany 3 and the Families in England, which hold, that all dayes are now alike, and none more a Sabbath then another : neither doth it any whit helpe them, that they alledge , Wee are fee from the Lw , euenasa woman > when her husband is dead, from the Law of her huf- band : for by the Law heere, is meant the Ceremonial! Law, the 26 J IVolph.Cro. zsfrg.6. 1 Cor. 1. 14, Mati3.11. Ich.7.17. 1 Ccr.3.19. Ztrours touehtng the Sah- bdfk, Rom. 7. 268 The fourth Cemmandement \ C0U.16. To reft -vp- on the Lords day. Heb,4.lo. Hcb.4.9. the heauy yoke of which, Chrift tooke from our moulders, and if in any other place freedcme from the Law befpoken of, it is either meanc or the Ceremonial! and Iudiciali , or of the rigour of the morall Law , exacting perfect obedknce in euery point, or elfethreatning condemnation. If they iTiall fay; Let no man condemns you in refpeEl of a Sabbath ,&c ,2nd that the Apoftle faith reprehenfiuely ; Te objente dries >& times ,and month s.andjeres : neither doth this make for them,teeing that the firll place Iptaketh of feafts abrogated,^ done away only, the other of times '/fed to beb^ferued by the Gentiles. Secondly, itappeareth to bean error which is held by the Iewes, by Ebion, and Corinthm , an theSabbatary Chrifti- ans,w'*.that the old Sabbath is (HI to«be kept,as before Chrift his comming , for the abrogation of which, thefe places are moftpiaine,0/.2)i©\ i40\i6.i. Attsio.&c, Thirdly, they alfo erre,that yeeld a Sabbath now, but hold it vncertaine, whether it oe the feuenth,eighth,or tenth. Fourthly, they which hold this daj^ Lut with all, that it may be changed vpon the content of the Chiirches, fuiricient caufe concurring, which I uKe it, is JttpfoptfittmpoJJlb$lii left the benefit of bathing be turned tnto a greater hurt, much more oughteft thou to vfcthitcare, whin thou commeft from fublique meetings. Alas, moft men haue Co much bufintffe vpon the week daies,& are Co dull in refpefl of heauenly learning,as chat (vnleffe they vfc great care , and labour hard to attaine fpirituali knowledge, and grace vpon this day) they are like to be very {lender prc- fkicnts,and trewant-like fchollersin Gods ichoole ; yea,euen fuch (that I may vie the Apoftles phraie) as had neede to bee taught the fit -ft rudiment s , When by reaf on of the time thej might hauebeeneDotlors. If there be a Iraire , or a Market vpon a day, will he that hath need of fluff e or prouifion (the buying whereof, will take vp his time ail that day) let any more time, then hee mud needes, from buying, and prouiding to carrie home his commodities ? or will he, that is defirous to profit in the skill of Mufick, Dancing, Writing, Arithmetick,&c. for the learning of which, hee fetteth apart m a weeke weekely fometime,will he I fay,loofe any time,\vhen his Mafter com- meth to teach him, but apply himfelf hard to thefe exercifes ? and how much more then friould wee feefce to improue this one Market, or Faire-day of our foules in the weeke, this one Lords day, wherein the Preacher is appointed to come, and teach vs in the fweeteft and moft delighting noble skill of di- uinity, vntothe greattfi aduantage, gaine, and ftoring of our foules with heauenly neceffaries ? It were ncedfull therefore, befides the publike meetings, and meditating,and conferring vpon that,which hath beene taught,that men fhould read the holy Scriptures,cndeuouring to remember ,and to vnderffand them by fuch helps,as are now moft plentifull, that they may not be ftrangers in Gods booke,butmake the hiftones,& di- uine inftruftions here fet down fo familiar vnto them,as that vpon any cccafion , they may bee able for their comfort , to tunic to fuch places as they need :and moreoucr,if they would read, and ftudy fome good prayers, that they might bee well furniflied this way, according to their feuerall necefTities, vpon the way, and in the fields (as ffaac is faid to goe out to meditate, and to pray in the fields) and in the night leafon, vpon fca, or vpon land : what wonderful! great comfort fhould To reft vpon the Sabbath day. fhould men haue, and how much more fhould they grace,and walkc worthy their holy and Chriftian profeflion, then now , they doe , or can doe through the misfpendir.g of the Lords day,in idleneflc,or vanity; oar which is worfe,in running to all manner of exceffe of ryot ? Laftly,it is a bale thing vpon fo glorious a day, as the Lords day,to put our hands to worldly buiinefTLs, any more then ne- celhty enforcetb/br ib we fhould mingle things higlr& low, attune and humane, earthly and kaueniy,and fb make a more vnpleafing Linfie-woolfie , then was forbidden by the Lord, vnder the ceremonial! Law ; wee fhould doe like the heathen that knew not God,who had their dies ftfti, profefti, and inter- cifiy hoiy dayes, holy day eeues, and mixt holy dayes, fettling partly for the worfhip of their Godsend partly for labour in the works of their calling. The true God would neuer allow this in any of his holy dayes,he will not be content to part flakes with vs,and there- fore yon ilia 1 1 findeeuery of his holy dayes guarded with this clauie, Thonjhait doe no fir telle works therein. Will a man vpon a plenti^ull feaft day ; goe from dinner to feeke for (craps in the poores basket ? hauing had plenty of the gold of Ophir powred out inco his lap, goe feeke for pinnes or nayles in the dufl? hauing (ought precious ftones of ineftimable worth, and the time of this feeking ftill continuing, will hce attend vpon the gathering vp of dung ? But euen thus doth hee, that vpon the Lords day putteth his han 1 to worldly bufinefle for giine, feeing all thefe things are butasdroffe*»^#tfg, inrc- gardofthe excellent knowledge of Chrift ; and the word of God is more precious then fine gold, fweeter alfo then the horiy, and the hony combe. Did wee but confider the double occafion of meditation vnder the New Tefl!amebt,both of the Creation, U Redemp- tion of man, whereas they Had but a figne of the Creation vn- dtr ;heold : the bond of thankfulntfTe now inlarged.a greater m an.ir< of rhe fpirit nowguieri, and that implacably-nia.'i- ci • . c of man, the deuill now more imaged, knowing it! but hv >rt, • ve would be fo farre from making t V ' r yoc, <. xaflfe and out rage, that wee would rather 217 Phil.*. 8. Pfal.19. 272 The fourth Cemmandcment \ Qutft.i. The Sab- bath be^'tn- netb^rrhtn. Ar.fr% xReaf. Iohn 1.9. gucft.2. The S*b- bath to be l^ptjhow. rather fas farre as our wcakc nature will bearc)fequeftcr eHr felucs vnto godly and (pirituall exercifes, whereby wee may be fenced againft the deuill , walke worthy of the rich grace ofthe Spirit, and anfwere the incomparable beneficence of the Lord in lefus Chrift by due thankfgiuing. And here againe is occafion offered of diuersqueftions, to the further opening ofthe doctrine of our Sabbath. As firft, When doth the Sabbath vndertheNew Teftament begin, and end ? I anfwer,that howfoeuer fome begin it in the euening,and fo make it from euening to euening , yet the more probable opinion is, that it beginneth in the morning, and continueth till the next morning , becaufe Chrift his Refurre&ion, the caufeand beginning of this Sabbath , was early in the mor- ning, as appearcth plaincly, if we confider, how thefouldiers were terrified at his Refurreke what time thou art wont to rife about thy worldly bnfincfie,which thou artmoft defirous tofet forward, at the fame arifc by prayer, and hcaucnly meditations, and lofenoconuenienttimc, till thou betakefl : thy fclfeagaincto thy reft at night; and if any occahon be offered for the furthe- rance of thy fjules health, pcrfeuere herein : yet with enter- mingling of conuenicnt relaxations of mind and body, left thou oucr-whclmc Nature by ouer-ftric> intentions. And (which is rhechicfeendof this difcourfe, about the beginning of our Sabbath)prefume not,beforc a whole day of reft be complear, to put thy hand to thy worldly bufineiTcs, as fome doe, going forth with their carts towards Faircs or Markets, or in carry- ing carriages, fome about one worke, and fome about another, vnleffe in the cafes before allowed fornecchltie. We readc in the Scripture ofa Sabbath dayes iourr.cy, by j G)uefr which it (liould fecme, that it is not altogether vnlawfuil to j Aft.i.n traucll then : what is to be faid of this ? It cannot be denyed, but that the holy Ghoft fpeaketh of fuch a iourr.cy indeed : yet /m^imputcth it to the Rabbin?, as an inuention of theirs; and a lofipfjw writeth a ftrange ftory ofa Riucr,callcd Tlupiiu* Sabbatiats,\vh\c\\ was wont to run full all the fix dayes,but when the feuenth camc,the water abated, that a man might fee the bottome of rhe Riuer, it cea- iing then from running. But Theopbilatt bringcth Origtn for his author, that the Sabbath dayes iourney had the beginning then, when the Tabernacle was placed in the middeft, and the Ifraclitcs tents farrc off round about, which, as he faith, was a thoufand paces, from whence fchey muft needs come to the Tabernacle vpon the Sabbath, and this continuing for the fpaceoffortieyeare, might well giue occahon of this phrafe, a Sabbath dayes iourney. So that it may be granted, as ccr- taine,that there was fuch a iourney allowed by the Lord, but the doubt ftill remaineth, how farrc this iourney extended. Cahtin and the Latine Interpreters hold;that it was two miles, A Sabbath dayes ion nty. 3 Iofifb. deBj. j lad. lib. 7. cap, 24- Tbli Kim rum betwixt Anbas andRapbaxea^y twoCitieiofti.c Isjngdoir.eif A* gnppa. Tbu tvasfhewed vnto T'ltm in bis returne from 1c- r.fdcm,and if it tverc true, it U worthy to be foervcdaHwcii, as being 4. ira- CuIqha 1. at biff g, ofKeft vpon thxt day frnrn trauell^ feeing a K'uerdid n(l from riming according to the orA?,.„y conrfe, V and 4 Loh.ix.i3. The fourth Ceynmandanent. iKJiJg.4.13. and that by comparing this place of the A&s, with that in L;:ke, where it is faid,that he blclTcd his Difciples in Bethanic, and afcended thence, which Bcthanic is from Icrufilem fifteen furlongs, two little miles. Tremehw the Syriack Interpreter faith, that it was but feuen furlongs, and Co tranflateth it, and affirmcth, that the Rabbins with wondcrfull confcntdoca'l agree herein : for they count it two thoufa nd paces, according to theirTalmud,but thefc are ordinary paccs,but halfc fo great at Geomctricall paces : fo that they male but one thoufand Geomctricall paces, which are but a mile. But the matter ftillrefting in the diitance of Bcthanie from Ierufalem,which was on the further fide of the Mount,and fif- teene furlongs off, if: mult be concluded, that this i- the Sab- bath dayes iouvney there meant. Neither dcth it hinder, that Iofyhni writcth of the mountainc being diftant fromlcrufa- !cm but Hue furlongs, or fince but flue hundred paces, or more lately, that Bethany is from Ierufalem three nries: for the mountainc is great and large, and therefore feme part mioht well be fo nigh ; and fince Ic'rufalcm re-edified, it being fct vp- on other ground, including Golgotha, where Chriit was cru- cified, which was then without the gates of the Cirie, Bctha- nie might well be three miles off. Hovvfbeucr, we are to hold, that a Sabbath dayes iourncy is about the bufineffes of the Sabbath, about which weearcnotalwayestycd to the fame diftance of places, but may traucll, asoccafion ferueth for our greater comfort, or the good of the Church, fothat lawful! order be norbrdken, as the Shunamitcs|husband anfwered Her, when fhee would haue her Alfe fadled togoc to the man of God; wherefore wilt thou goc to day, feeing it u neither new MeoKe^mr Sabbath? By which is intimated, that vpon Sabbath dayes fhec was wont, if the cafe did fo rcquire,to ride vnto him. For conclusion then of this point, let thefe rules be obferued: i To trauell about worldly bufinefles vpon the Sabbath day, is altogether vnlawfull, vnlcffe neceffitie doth fo require, be the iourncy lelTcr or greater. 2 To make vnneceflary iourncyes about fpirituall exerci- fes vpon the Sabbath, is vnlawfull, viz,, either by riding, or walking IV.c Lords day muft be kept of thepoore. *7J Amo^ 3, walking to preach, to the wearying of man,, or beaft, when the journey might well haue becne taken the day before : or by trauellingin like manner tohcare, when as no famine of the word conitraineth hereunto. 2 Totraucll to our ordinary, and appointed place of Godswoifhip is not only lau full, butneccifary, fo often as thepubiike feruiceof God is there vpon the Sabbath perfor- med, how farre focuer our dwellings be from thence, ifllckc- iieffc, or wcakneiTc, orfome other necclTitie hinder not, and in cafe of the want of a fufficient miniitcry there, to trauaell to fome other place ; I mean?, if the word bee not there preached, or the groundsof religion explained. But where this is to be had in conucnient fort, to depart thence other- where vpon pretence of inefficiency m the Mini Iter, is to breake good order, and to runne to a confufion :for when the minifterdoth hisendeuour, if by the diligence of his flocke, in rcfortingvntohim, heebeeincouraged, hccfhail incrcafc in his gifts, care and ftudy, but contrariwife decrcafc to their grcaterhindcrancc. How (lull thepoore doe, which want food, and rayment, and cannot prouide fufficiently vpon the fixt dayesfor their fultcnance then, and for the feuenth alio, may not they in this cafe worke fome part of the day ? . A»fw. Noverely,whethcrthoube rich, orpoore,the fame Jaw of God bindeth all alike: for let the poore now worke,and \ hecanhauc no hope of benefit hereby, as thofe of the people , Exodi£. of Ifrael, that went forth to gather Manna vpon the Sabbath, ! found none, and they that negleclcd the building of the Lords Hjg.i.6, Temple earned wages, but put it in a broken bag: fothcy, I which neglecting Gods ordinance, (hall follow their worldly : P£I.ia7. works,{hall get nothing by fo doing, it is not mans labour^but j Gods bleffing that makcth our endcuours effectual!, of this blefTing there can be no hcpe,when his La w is broken. Ifitbcfaid5thc Lord will haue mercy, and notfacrifice? Ianfwcr, this is in cafe of neceflity nottobeeauoided, hce mcaneth not,that if thou bcepoorc,hehad rather thou fhoul- delt workc vpon his Sabbaths, but abitaine, feruc him faith- fully, and he will ftirrc thee vp mercy for thy relccfc. V 2 Q*efi. 3»*ft- Obidh Sol. 2j6 7 he fourth Cemmandtrncnt '. &uejl.y/. With Elkanah and Hannah \bungSamueho the Tern- ! 1 Saru.i. pie, whilft he is yong, that he may be a feruant vnto the Lord all the daiesofhislifc. With Timothies grand-mother, breed x Tim.iA%. in him thus knowledge of the Scriptures from a child. Now howfocucr the charge ofinferiours lyeth vpon the fu- periours, yet this will not excufe the inferiours, ifthcy fhall ncgledt this holy day : but as the Lord telleth£^/,when Ezech.3.17. he had made him a watchman ouer Ifrael, if thou admonifh them not, and the encmie commeth, they fliall die in their finnes, but their blood will I require at thine hands: lb they fhall die in their finnes, and fcelethe fmartof Godseternall wrath in the world to come. Euen as it is faid of all pcr- fons vncircumcifed, or that keepc not the PaiTeouer, they fliall be cut off from amongft the people, be they mafters, or icruauts, children growne vp, orpaients, howfoeuer the Lord would haue flaine CMcfes, becaufc his fonnc Cjerfkom was | Exod.4.if. not circumcifed. Wherefore let children, and feruants, as they louc their owne welfare, be as forward to obferue the Lords holy dayes, as their gouernours to command them ; as diligent about their priuate Chriftian excrcifes, as they to performe them ; and asftudiousto fatisfie them in holy cndeuours,as they to helpe them herein. ®ueft. 77. Doth thcLord only take care for our right fpending of this day3andkaue vsto our fclues vpon the fixdayes ? Anfw. No doubtbjfe, but it is his will, »nd command alfoy that wejhonldvfon the fix dayes ab flaine from idlenejfe, and di- ligently labour tn the works s of our callings. Exflan. Before wee come to the explanation of this; by V 4 cattel!, 280 1 be fourth Commandtment. Tb: charge eon caning thg fix day a. icvh.c,:. trorJyitivpw fix djjci com- rr.anckdbac* cattcll, whole reft is alio commanded ,are meant their Camels their Oxen, their Affcs, cxc.whofe ftrength, and labour they vfed about their carri?ges,treadmg out their cornc, and works ofhusbandry. Now the Lord out oF his mercy, as hee would nothauethe poore feruant, and bond-ilaue tobetorne, and womc out with- fore labour vnder the hands of vnmcrcifulJ mailers: To would he not haue the poore dumbe creatures and therefore elfewhcrc explaining further thiscommande- ment, he faith, that thy ferunncsand cattell may reft, as well as thou.- Moreouer, the cattell could not labour, but men muft bee in fomc for: arfiftant vnto them, and fonegledlthe Sabbath. The {trffuger was a people not comininq or the ftockc of liraei, but of fomeother, either following them out of /Fgypt, or. taken, and bought ouc of other Countries, whom they had for (hues perpetually, as the GibconitCi. Now the Lord*wou!d not haue thefe to doe any workevpon the Sabbath day, though boinc without thecouenant, and li- ning without cucumciiion, without paflcouer, without fa ori- fice, without God in the world : partly,that through being fj- uoured, they might come to affect, the true religion, the four- taincof this rheir fweetreft, and partly, that being in thebo- fomeof the Chut ch, there might bee an outward vnifbrmitie of all in thcrcuercwcingof this holy day, winch (heweth, that they winch hue in the fame- Nnion, and vnder the fame go- ucrnment, arc to be compelled to an outward conformity of | religion,though the heart can only be turned by the Lord: and wnatfocucr thy feruant be inwardly, thou muft caufe him to becon^ormabietoallgoodordersoutwardly, butth s excen- cicth not to fuch,ab ccme ftranger-wife vnto thec^ouer whom thou haft none authority. To returnc now to the proper que- ftion: Some hold, that the Lord doth onely remit his ovvne right, m faying, fix dayes fnak thou labour, &c. bccaufeall the day cs of the wcekc arc hiSjOtherwife the people of God had not done well, ifl fcttinga partfomcof the fix dayes vn- to holy cxerciles, vpon any occafton whatfbeuer. Butrhcy are decciued, and their ground is too wcake : for in cue- ric Commandemcnc wee ?re not onely cnioyned the clutic^ but the helps and furtherances, hereunto : now vnto the _.__ List! I Worke //^^f/;(?*/rf^r, vnlefle the wormipof God mall hinder, and call thee from thy labour : for wee muft in reafon yeeld as much to the bufi- nefles of Gods feruice vpon the fix dayes, notwithstanding the command of working, as to bodily labours vpon thefe- uench, notwithftanding the command of refting : therefore, as when we are bidden to reft all the day, we are not yetdcnyed workes, whcreunto neceflity or charity call vs : fo when wee are bidden to worke the fix dayes, we are not yet denyed cea- fing, when religion, and Gods worfhip call vs hereunto. But for the further cleering of thele things, here arife certaine weighty, and needfullqueftions. 2^7 8, Is ic not lawfull then to forbcare working to attend vpo God in his feruice in the fix daics? Anfw. Tes, it is not one/y lawfull, but necejfary to doe the du- ties of Gods feruice euery day oft he wteke in prtuate, and in pub- /ike, when tufi occafion is offered, Exp/. It is the corrupt manner of mod men, when the Sab- bath is ended, yea, when publike feruice is done, neuermore to call the Lord tomindeall the wecke after, or if they doc, to performe their deuotion very (Tenderly, and weakely, as though they were fufficiently lanctified in two, or three houres vpon the Sabbath for all the weeke after , or as though they were Gods people onely vpon that day, and their owne onely all the wreeke after. But this is great forgetfulncflc, and by all means to be rooted out from amongft Chriftians, for the Lord is to bccfcrucd cuery day of the weeke, with the beft heart and care that we can. Firft, we haue for this, his com- mand : Pray continually, & in all things giue thanks, cr preach the word of God, be infiant infeafo'n,& out offeafon : and3Thoufi.i/t ta/keof the Lawesof God continually, when thou tarieft in thy houfe, and when thou rvalkefl in the way, as thou liefl dow?:e,& as I 1 1: oh rife/} vp : So that duties of religion, doc not onely tyc vs, I fenoper, all the dayes of our liucs, but adfemper alfo, to cuery I dayand time, when good opportunity is giuen, wee muft cx- 1 /__ prelTe The worfbip of God on the fix dajes. >s3 Li.k.157. Aft. 2.46. prefTe our deuocion, by praying, reading, meditation, hearing and conferring at fit times. 2 Wee haue for this the example of holy men : *T>aniel prayed daily thrice a day, and praifcd his God, and the Text ' Dan» *• 1* fhewcth, that it was his manner thus to doc. Daaid prayed ! p^j 2> early in the morningi he wept in prayer, eucn in his bed, fo ' \>h\x.C. as that he nude it ivviromc with tearcs, / call by day, and by I Pfal.i».s. night (faith he) 1 ' wtll ahv ay gtue thankes vnt 0 the Lor -d, and hi* Pfal.34.1. pratfijbali be in my mouth continually: Morning, and euening, and at uoone-tide, he called vpon the Lord. tAnna, a good widdow, is faid, to have feraed the Lordin the Temple with fa- fiing and prayer, night and day. They were daily together in the Primi due Church, with oneaccord inthe Temple. And S&z,omen reporteth out of Philo Iaddim, that the Chriftians So7W.l.6.c.\\ in ./Egypt continued all the fixdayes in dcuotionfoearneftly, as that they forgat to take their food from morning till night: and the people of Edeffa would not be terrified from their Kuffin.lib.\sc,<>. often meetings, through the fcare of death threatned vnto them. Which I doe not rehcarfe, asfauouringthc Monafti- call life, which is w holly (pent in blinde deuotion : (foreucry man nniit liue in a calling, not only gcnerall, asheeisa Chri- (tian,but fpccially as he is a member of a Common- wealth : and if zAnna did liue in the Temple, flic had doubtleffc iomc other imploymcnt, befides prayei and fatting : and for thefe of the Primitiue Church, their time was extraordinary and moft dangerous) but I rehcarfe thefe examples, to commend the gencrall, of omitting no day without giuing the Lord his due. 3 We haue for this great encouragement giuen :He is pro- , nounccd a blcfled man, that doth exereife himfelfe in Gods !'PfJj-i-i« 1 H ord, and meditate therein day and m ?l.t, Daaid faith, that be- I , 'l9'^> 'cau^fe Gods Commandemcnts were cucr with him, hce was ! : made wifcr than his enemies, Tea (faith hee) / have had more ' vnderftanding than all my teachers , I vndcrftood more than the anuent. Sothathcc which will be wife indeed, mutt doe as Daaid did, haue eucr Gods Commandemcnts with him, and make Gods testimonies his daily meditation. 4 Wchaircto vrgevs to holy duties, ourownc great nc- ccrTme >8* ?falli7. HpiK.r.6.is. Ephef.tf.i7- lPct.l.I, PfaJ.x19.10J. 7/;G we attendance to reading,to exhorta- tion,to doctrine. If any fhall fay, This isncedfull indeed for a Diuine, but bindeth not the people. I anfwer, That it doth not bind them indeed, vnlerfc they cfteeme of Gods blef. ring, and defire to be faucd, but if they doc, they arc bound, a$ Of Holy-daj:s. 287 as well as the Diuine. He only is blefled,thatmeditateth thus in the Law ofGod,and thusdoing,faith ? auhoTimothy fThott foalt fauethj felfe m a Chrtfttan,and others as a D 7/z/W.Fifchly ', thou mull attend vpon Sermons, when oppo'rtunitie is offered, that is, ordinarily, whilcft the Word is plentifully preached vpon the Sabbaths ; othcrwife, thou mufteucn vfe importuni- tie: and the rcaion is g:>od, the Preacher mutt preach, oppor- tune and importune, therefore thou mutt be rcadic to heare, if need doth fo require, notoncly vpon opportunity, but vpon importunitie, when it \yi!l not lb well Hand with the feafon,or thy worldly affaires. When the famine of hearing the Word of the Lord friould come, the Prophet faith, that they fnould wander, from the North to the Eajl, theyjhoHldrunne to andf'o, to he are the Word of the Lord. 2j$ 1 . What is to be thought of whole dayes mthewceke, fee apart to hoiy^iuies, as Saints, dayes, and dayes of chankfgiliing in publike ? An.fvv. ts4ll this may lawfully be done, and U commendable by Gods Word^and therefore we arerencrer.tly te corforme our fthe s to the- ordinance of authoritieheretn. Lxpla*. Howfoeucr all good Chn^ians doeyceld to that which hath bcenealreadiefaid, about our weekly deuotion, yet there is great difference about making whole week-daies, holy dayes, and fpecially the dayes of Saints, the fountainc whereof is faid to haucbecne Popery.* To handle this point therefore fomewhatmorclargely^ I fay firft, that it is lawful! for the Christian Maqittratc, to command fbmcofthe weekc- dayes,tobcobfcrueJas holy, by abstaining from publike or- dinary workesofour callings, and frequenting Gods pubiikc fcruice: 1 Bccaufe the Magiftrate is ordained for our good, but a greater good can hec not doe vnto the Church, than next vn- to the fan&ifying of the Sabbath, to prouide for the folcm- nitic of fome other dayes, of which iuft occahon is giuen, that thus Godsicruicc may be vpheid, euen vpon the wceke- day. 2 Bccaufe Rule A mos 8. 1 z. Holy day a to be left. Reaf.i. 283 ReaflC Efth.jMi. "the fourth Commandment. I M:c.4.$>>. roh.!0.2 2j2J, Lcuit.23, HUwn.Gul^. m 2 Bcc.iuie godly Magiftratcs haue vfed rKustodoe, and btenc commended therefore. As Ihfter and C^fordcci/, vp- on the wonderful! deliueranceof the Icwcs, and the fword pne into their hands, to he reuenged vpon their enemies, fet apart the fourteenth and fifteenth day of the moneth sstidar, to be kept holy from ycareto yeare continually. And Judas <^Liccabeus, after that he had purged the Sanctuary, and fct vp a new Altar, ordained that the remembrance hereof fhould bee continued with ioy, by keeping a feaft Dedica- tion eight daies together, from yeare to yeare: which feaft Chrift himfelfe graced with his prefence, preaching in the Temple, that hce was the true Shepherd, and that he did "iue vnto his fheepe that heard his voice and followed him, eter- nalllife. Thirdly,becaufe the Lord himfelfe,howfoeucrhe hath faid, Six d.vesjhdfo thou ImoUr, yet vpon iuft occafioii, hath fee a- part feme of thefe at ccrnine times of the yeare, to bee kept holy, as for the feaft of thePaftcouer, of Tabernacles, and of firit fruits, that there might bee then a more fpeciall remem- brance of the great benefits beftowed atthofe fpeciall times : which the Magiftratcs, his Vice-Gerents following to their great commendation, as further occafion was offered, doe plainly (hew,that it is not oncly lawfull, but requisite, that it mould be thus in all ages among the Lords people. And thus much for the confirmation of the firffc Secondly, I fay, that as the letting apart of fome of the wecke-daies, is lawfull and commendable by example vn- dcr the old Teftament, fo it is much commended by the pra- ctice of the pure and vncorrupted times of the new Tefta- ment. It is well knownc t© fuch as are but meancly read, that the feaft of Eafter, and Whitfontide, when Chrift arofe ?gainc, and when the Holy Ghoft defcended, and the feaft of the Afccnfion, Natiuitie, and Circumcifion of Chrift, were obferued in the Primitiuc Church, foonc after the Apoftles time ; and not long after, there were added vnto thefe the A- poflles daics, and then of lbmc lingular Martyrs, betwixt whofedaies there was yet this difference, the Apoftles were kept in all Churches, thefe oncly where they fuffered, ail which I O/I/olj^ttya, 2*9 which hrom rclVifieth in hu Commentary vpon the Epiule to | the Galnthbns, Chap. 4. Addirg there further, that then the : hiftories of their Hues and deaths were read, and then godly' . examples commended vnto others, after all which, this Prayer ! \\\ as added; Concede, OrLcn-, z-t ifH/orxm natMescclcbrwiix^ eorxm viriutestwiicmvr : (jruvt, O God, that wee may imitate \ I their -venues, :v! ofe btrth-dayesvre celebrate. Now, although j iquitic is not fuflicicntof itfelfe, to iuftific this or that ob-? \ fe.uarion, yet next vnto the holy Scriptures, it is to he rcucren- j ' ccd, according to that of Augufi:::?: 'Toft ficra* Scnp-turciu. A,,„ ^m^ ■us fa,-t obfcrnaruLz* q:: to, Asf'9/n the. beginKinv^.yee will-be in bondage iigaine ? Ye obftrue dates, &c« If it be here obie&ed, that this cannot ftand with the Lords Precept ; Stx. tLiies thoHJhaltUho-ur. ] anfwer,that this Precept muft not, nor can be (imply vn- derfrood,but conditionally, vnleftethe Lord fhallcall vs to publike duties of holinefTe vpon any ofthefe dayes: other- wife the Lord himfelfe had amiiTe appointed fome of thefe daics yearely afterwards for holrnefle, and godly Msgiflratcs ofold had b«cne much toblame. If it be further obieckd, that thus daics appo kred by men fhnM 0/ Uoly-cUyti. i9i Sun* fhall alfo become Sabbaths, and of as great a-counc as the i Difir§9etsk Lords Da y : ! anfwer, God forbid, for yet there is great dirfe- T;??1?jT rence betwixt the Lords-Day, and daics appointed by men. ^aies Firft, in regard of the m icier kind of rclt required vpon the \ Lords Day ,from which there is more liberty vpon other Holy- dayes, infomuch as now wee may lawfully goe or ride iour- ncyes, kcepc markets or faires, and alio doe the more priuatc workes of our callings, io that wee obleruc the times of pub- like mcetings.and giuc no fcandaii to our brethreiyior offence* to ourGoucmoiu., Secondly, in regard of more free recreations, in which wee, ma v now cxercifeour fclues, alwaies excepting the times of publike prayer. Thirdly,io regard of (peeches,and thoughts out of the pub- like times, we may in lomc couuenient fort and mcaiure c; Ike of our worldly aftaires,snddeuife in our thoughts forthebeft j for diem. If any doe othcrwife eftcemc ordinary holy daics appointed by men, lice doth derogate from the dignity of die Lords Day; as they of the Church of Rome, which make more account of fome Saints daies, than of the LordsDay it felfe, and arc more carefull then to cxcrcifc their deuotion,and tyrannize in their itricl ccniurcs, more rcmifle and licentious vpon this molt holy day. Qvtfft. 81. What is the fin nc by this Com- mandemenr. forbidden ? Anfw. ^11 prophaning of the Sabbath Day : H'htch u, fr ft, by doing works that 'arc not of pre fern necejjity, by journeying^ b) idle re fling, or abfenting ourfelues about worldly bufineffes from the publike duties of Gods fruice. Secondly ', by for ?ctf nine ffe of the Sabbath vpon the fix cities, by which wee often bring vpon cur flues a ncceffity of prophaning the fame. Thirdly, when being Parents or Goucrnours, wee leave our children, pupils, andfer- uants to -heir owne liberty vpon thu day, ExpUn. Thcfinncs againftthis Commandemcnt I refer re to three heads, the firft whereof is a- direct, and the grcateft •prophaning of the Lords Day. 1. For labour (vnleilewebe I neceilarily called hereunto, fuch as it is oncly then, when it is X 2 ancccf- Ubohron tit S.afo.:b, 292 The fourth Comrxwdtrnent. %fajflu Reafcl. INynob. if. $2. lexeme J. Reafin 3. ! anecellary worke of mercy, as hath bcenc already fiicwcd) ic isthemolt direct breaking of the Sabbath, and takcthaway the very nature of it, becaufethe Sabbath is the re'd. And how great a iinnc this is, the Lord hath lundry waics made knowne vnto his people the Iewes. Which motiues though they binde not vs in the fame rigour, as the Iewes were of old, ye: they arc a good inducement to vs to ltirrc vp our reuc- rence vnto Gods ordinance, and our care to obferue the Chrirtian Sabbath, though not in any ceremonious degreeof ftri&neffej yet in conuenient decency and fequeftracion of our (clues, fuch as may (tand with Cnffftian liberty. How clofc the Iewes were held by God to the prccife obieruation appeareth: 1 By his feuerepenalllawes againfl all labour, though ne- uer (o honed, and la wfull in it (cite ; W '■.•ofjcisr doth any wot ke vbon the Sabbath, /ball d'.e the df'a h . 2 How much the Lord is difplcafcd with working vpon this day, is made knowne by h;s iudgements executed vpon fomein their prophane working. Hce that gathered (Tickes, I was (toned to deatti ' the Ifraclitcs were held captiue in Babv- ! Ion leucnty yeares for the working vpon the Sabbaths, that j the land might fetiiby her Sabbaths, and iundry examples ten- dins to the fame purpofe haue becue already Drought amondl the arguments for -our sabbath, which 1 ipareto repeat, refer- ring the Reader thither.. 3 Ho^v difplcafing to the Lord it is to worke vpon thisday, appeareth by hisprouidencc for the reft hereof: rather than any worke fbould'bec done euen about their daily food, hce fendeth the Ifraclitcs Manna enough fortwodaies,the day be- fore the Sabbath^ and whereas at other times the Manna would putriric, and bee full of wormes, ifthey kept any ofit vntill the morrow, after they had gathered it, now they did keepe it fwcetand good all the Wthft day. 4 The working vpon the Sabbath hath bcenc atalltimcs condemned by all good men, endued with Gods Spirit. Mo. fes ismoft earned: in many places a£iinfr it; Nehe'mizh threat- ncd to.punifh the Merchants that came to Tcruialcm to fell their wares vpon the Sabbath da ics ; and Eft)'* hrcmy, and •rhr j Thejlnnes *£iinj{ the fourth Ctmmandemtnt. *»3 the reft of the Prophets, doc all of them put to their helping hands, to root out this finne of working vpon the Sabbath day. Wherefore if thou makeft confcicnce of Healing, becaufe the Lord hath forbidden it, make confciencc alfo ofdoing the workes of thy calling vpon the Sabbath, becauie God hath fo ftn&ly forbidden it,ibfcuerely iudged it,fo carefully prowded again!} it, and ftirrcd vp fo many holy men to beat do wne this ! groflc abufe. 1 2 For iourocyin-g, I flhall not need to adde any thing, be- j 2 caufe it hath becne lpccially intreatcd of already, what iour-; ney is allowed, and what a breach of the Sabbath. Only we j may take with vsthis one memorandum, that the Lord hath | fo precifcly forbidden trauell, as that he hath charged, Tarry j Exod. 16. ip. enery man in his p 4ace ', *indlet no man aoe out of hit place vpr>n ' thefeuenth day, viz,, about his worldly vnneceffary bufinciTe, though it may feemc vnto thee to be time gained, fo that thou (halt not be hindrcd now from thy workc vpon the week day, or though it may fecme otherwife to redound to thy benefit. Lcttheoa confider this, that forecalt to make their journeys fpccially vpon the Lords day, furely this wifdomc commeth not from aoouc, but from the Deuiil, whofe thou art, whileft thou doeft his will. 3 For idlerciting, and fitting at home all day, or mod part of the day, when others aflemble themfelues to the wor- fhip of God, or flceping, and lying longer in bed in the mor- ning,^ that a man cannot prepare himfelfe fitly, and come in due time to the place of Gods publike worship, this is alio a mod vnworthy vfage of a mans felfc vpon the Lords Day. Hce that doth thus, like the vainecccho, refoundeth the hft word of the Lords precept ,7 hon jhalt fiiHtlifie the Sabbath, ta- king onely Sabbath, an idle rcfringYnto himfelfe, and there- fore as idJc watchmen appointed oucr Gods people, that fee theencmycomming, and danger at hand, yctdoc onely fit (till and behold it, but found no trumpet to giue them war- ning, fhall be fo farrcfrom any reward of theit office, that the peoples bloud fhall bee required at their hands : fothefe idle Sabbath-keepers ihall be fo farrcfrom the blciTing amending vponfuchas ian&ific a Sabbath, as that chey fhall bee called X 3 to Iohn 3. 44. Idle rcfling. I 294 7hi fourth Commandcment. 4 Abfevejrow Cbnub. Afts^i AAsa.41. 10 account for thrs precious time loft through their idlcneflTe^ and the vfurpation of that to their owne cafe, which they were bound to fpend to Gods glory. Let all therefore that would confecrare this day, as glorious to the Lord, flie this idlcneffe, and lcarneof Nehem«*h :o rife early in the morning, at the lcalt in their hearts to fanctifie the Lords day, and duly repaiie (whilftGod enableth) to the place of publike mee- tings, other wife tokeepe holy -day at home, as his infirmities permit. 4 For abfcnce from the publrke duties, there bee many that content themfelues to fit at home, and reade fomegood prayers, and other good bookes, cfpccially if the weather be but a little tedious, and thinke that they kcepe the Sabbath as well as any other, or as they need to doe, and moreeipcci- ally, if there be nothing but diuine Seance at the Church. But let alliuch know their crrour and repent of it, they doc in- deed fanctifiethe Lords day, but it is notafecrthe Lords, but their owne manner, and therefore cannot bee accepted of, no more than a Matter can accept of the bed endeuours of his Seruant at home, at that time when heappointcth himtotra- ucllabout hisbufinefle abroad. For the Lord doth now ap- point thee to attend him in the publike place, hce hath now . imploiment lor thee there, Chrift himfelfe, the holy Prophets and Apolt'cs lurked not at inch times incomers, or in priu^tc houfes,but went vp to the Temple to pray, to preach, to con- ucrfe with Gods people in publike duties. Here is the place where Godsordinance is chiefly vfed, and oncly at the times appointed, here the Lords prefence is prom. fed, here hath his glory cucr fhined by the conucrflon of foules, and fome- timc of thoufands at once. Let the proud Scparatift therefore goe by himfelfe now into corners, as ouer-iu(t in his owne e- iteeme, to come with others to Gods ordinance in publike, let the idle, or dainty Sabbath-keeper (lay at home in his bhnde ptjuatcdeuotion, and thcouer-lcrupulous abfent them- felues from Church in the cafe of no preaching at that time : letthofe contemnc publike prayer that knownot-Gods houfe (the Church) to be die houlcof Prayer. Butletallrhat fearc the Lord , fearc thus to pcruert the Lords Dtty , lefl in fo« •j of Mead 2. F«£« [ulmfltof ibcSabbaib* Afr 9. i San). 1. Thtfimet a^ainft thefanrth Comm*ndtn:nt. 205 To doing, liniK lye a: their doore*. Tbciccond head, yntowj»ich Irefcrre ihepropham the Sabbath, is all foigetfulncde of this clay vpon the fix, ci jthcr in gcnerail in any ortnern; or in particular, the day bc- [ fare, according to our diiMnction, when I fpcckcofthc d-jtic j in the word ?Kcrxtmb cr\ and rtnt?y hauc reference alfo to the Sabbath pifl-,Rcmcn\bcrhow holy thou vvert then, what rules ofhoiineOc thou wcrt then taught, how thou didlhhcn rftakc I fheyv of a good DifcipicofChri!}, when thou futciTto lea: c thy icflbn of him : as &*#/; who fell downc before the Lord, znd laid ; Ltrdiwkat woaldtjl thou h,zne me'o doe I And as &r- mael; Speskj LwA, for ihyfcr.tar.t hcxreth : Left doing con- trariwise huhc wec!;e-daics after, and as one that rather h(tc- ncth to Satan, and to chine owne corrupt heart, thou bee con- densed out of thine ownc mouth, for drawing necrc vnto God with chy lips^buc hauing thine hear: farrc eitranged from him. The trfrd head vnto which I referre the prophaning of Heady the Sabbath, is by leauing fuch as are vnder our gouernmenc, ' Nigkft vf'lnfe- \ to their owne vnbridled and licentious liberty vpon the Sab- raa*n« bath day, which is no fmall fault in Parents,Maiters, and Gc- uemours. For whiJfl eucry p-iuatc man doth thus neglect his domeftickc charge, the Mini'ter may preach, reproue, ad- monifh,and teach,but little will it profit, to bring them to the right obferuation of Chriilian duties. Befides, doth it not grieue any good Parents or Mailers to fee their children or ieruants mifcarry and come to mifcry ? bur to bee negligent of them at thefc times, is the right way to bring them to all IcwdnelTe, and confequently to fmartand mifcry, for which they may alio then with heauy hearts thanke their gouer- nours, that were too gentle and remilTe towards them, as£/; 'Sam;*. was vnto his children, whofe lamentable ettate in his children and pofteritie, what hard heart can reade of, without re- lenting? §>Uffl. 8?. What be the rcafons of this Com- maodement? A. Thej are partly infolded in the Commwdementi and p Art- *4 !> 2$6 Tbcfattrtb CtmmAndcmcnt, Acdfexs mfided in ih't Cmtnxii- Reafon j. lj exprcjfed in thefc words ; far infix dates the Lord made Hca- ven^and Earth , the Sea,&c. ^^/?. 84. What arc thereafons infolded in the Commandemenr 2 Anfw. Three : j . Becaufe the L< w of the Sabbath is ancient, and was of force in Tarad'fe before mans faiU 2. Becaufe it is wioft equall, the Lord alhwtng vs fix dates for oar wrddly af- faires, and requiring but one of fcu-en for the worses of his wor- jlip, 5. Becaufe thefeuenth ts the Lords peculiar 'Day, fo that without facrilege>we cannot any way prophaneit* Explan.. This Commandcrncnt being of mainc and ipeciali vfefer the furthering of true godhnciTe, and fuch, as vpon which the reft of the Law hangeth, is therefore both placed in the middeiT ; and becaufe man naturally is moll vnapt to bee moucd with the reuerence hereof, fortified with many rca- fons beyond the rclt. Which reaftms are euery one of great force, partly infolded, and not difrinc-Uy placed out of the words of the Commandemenr, and partly exptciTcd and fet clowneat large by themkiucs. The f.rft reafon infolded, is taken from the word, cRjrncm- I her : As ifthe Lord fhould hane faid,Howfotuer all thcrclt of I thcfeLawes haue hitherto palled without fuch cxprelTemen- I tion, especially, when mans nature was vncorrupt in Paradife, j yet this Law of the Sabbath wascx-prcfiely giucn at that time, j and now I giue you wa.rni.in only to remember it, as moft an- cient, and eucr vfed amongftall my deuout people: fo that if old cuftoms will beare any fway with you,thevcry remem- brance of this muft needs bee of force to moue you tok-jepe holy my Sabbaths. Orclie, Remember, is a reafon of force, becaufe it is a note offpcciall charge for the duty, vnto which it is prefixed. For when a Matter commandcth his feruants diuers things , and would chiefcly haue fomc one thing done* hce iaipreiTeth it withth.s word, Remember, as if hec fhould fay, 1 would not haue that neglected, or forgotten byanymcanes. If therefore any carncit fpcciall charge gi- iicnby the Lord l)e of any force with thee, if theoldcultome of Gods Church euer hnce the creation bee of any force, dor B.eafom if the fourth Commtndement . *97 Gen. j. Deut. i o. 1 1, doc not prophanc, but kccpc holy the Sabbath Day. The fccond reafon infolded, is taken from thcie words, %eajon 2. Six dates -fhalt thou labour ■, &c As if the Lord fhould hauc laid, Itisno vnreafonable matter, or hard vntothee, that I require in bidding thee kcepe holy the Sabbath day, it is but one day of /eucn, I allow thee fix for the workes of thy , calling, I will bee content or.ely with the leuenth, though I hauc made all thf daycs,and could require fix, and leaue thee but one, therefore doe thou willingly keepc this day. This is a reafon of great moment, and oftentimes onely vfed, as being alone fulficient to mouc any honcft heart to obedi- ence. In Paradile it was the mainc reafon to *.Adam and Euah : Ye (hall eat of all the trees of the Garden, but of the tree in the middeft yc (hall not cat : it was the reafon vied to mone the Ifraelitcs to let their land reft the feuenth ycare, that the poore might hauefome comfort of that which grew then of it ovvnc accord, becauie they were in times paft fer- uants, and poore, and had the liberty of tilling, and lowing, and reaping fix ycarcs for thcmfelucs. And he mult needs btc iudged an vnreafonable fcruant, who (lfhcienicih fokmdc a Mafter, as that will allow him two, or three dales in a weeke for his owne bufinellc) doth no; willingly goe about his Ma- ilers worke the other daics. The third reafon infolded, is taken from thefc words, Reafon Thefenenth is the Sabbath of the Lord thy God ; As if the Lord ' fhould hauc laid, I haue fpccially marked the fe^eith for mine owne hoty, and peculiar: fothat hce which (hall pre- fume to take that, or any part of it, and make it common by doing worldly -workes, or following vanity, isathecfe, and a robber vntomec, euenashc, which, being an hired fcruant, takcth the time to follow his ovvnc bufinc(Tc, wherein his Mafter appointcth him to doc his worke. Therefore as no honcft fcruant will thus vfc his Ma-ftcr : fo no- honcft fer- uantofGod will thus abufe the Lord, for if a lewd fcruant thus abufing his Mafter, cannot endure his prefencc, though hce bee but a man, how (hall hec, that prefameth thus to\ 1 Sam. 2, abufe the Lord, tndure, when hec commeth : feeing that tfj we man fmrteth agair.fi another, the Indge^pjaUiadae it, bat \ . . __: 4 29 1h fourth Commit dement. The re a fins Reafon I, CX- Iohni3. iFd.Solin j, Pompon : MAa. if a mdnjitine agaiuft rhe Lord, chcrc is noncthat dares plead for him. §}ftcfi\ 85. Wliat arc the reafons exp:c(Te<.l ? A. Two : Fhrflfrom the Lords example ,who refledvpon the fettenthfem all his works ofcre*t'on : Secondly, fontkid blefftuf infef*r*bh linked vnto the hallow* g of this day, f that he? that kcepeth it holyjhallfnde it vnto his comfort a blcjfed diy klfoi Sxplan. The Lord no: content to hauc interlaced the rca- 1 Tons, of which it hath bcene already fpoken, addcth further weight of reafon : For in fix dAiesthc Lord made Hew en and Earth, and refted the fcuenth, &c. Firft, from his ownc example, who hailing fmifhed the great workcof the creation vpon the fix dayes, refted the fcucnth , and for a memorrali hereof hath commended the care of this reft to all his lotting fubiecls, euery fcucnth day thorowout all generations. As if hec fhould hauc faid ; I command you (O people) nothing but what I your Soue- I raigne Lord haue done before you, who when I had made the ; Heauens, the Earth, the Seas, and all creatures, refted from ; this my labour and recreated my fclfe in the beholding of j that I had done : follow mec therefore, and doe likcwife, after ; thelabouroffixdaies, reft and refrefh your felues by fwect and heauenly contemplations and exercifes, that lb in all ages to come,ye may be knovvne by your holy refts,as by my cog- nizance, to be my people and true fubiecls. This reafon Chnft vfeth to hs Difciplcs, to peifwade humility, fifying, // / your Lord andr^Mafier hauewafhed your feet, then ought ;ef clfo'o wajh ore another s feet. And very apt are all men to bee led by examples, efpccially of great ones, according to that, 'Kjegts ad exemplar 'tot m componiturorbis, pyffter the Kings example the whole world is framed. If the King were maimed in any member, or had but one eye amongft the Ethiopians, they would all willingly make thcmfclues herein like vnto him, though to their great p.ine : how much more fliould all the people of the Lord bee led by his example, and bee like vnto him, in keeping holy rclh wherein he refted ? Se- Beaf$m of the fourth Commwdemcnt \ Secondly, from the blefTir.g annexed vnto this day, being hallov\ed and keptholy,77v Lord blejfed the fettenth day, and hallowed it. So that if thou be faithfullin the obferuation of this day, thou flialt not lofc thy labour; for hallowing this time, hath akvaies Gods blefllng accompanying it: according as more fully it ispromifed by the V^op\iZiEfiy ,Jf thou turne a~ w ay thy foot fiom the Sabbath, Q-rc. Thenjhalt thou delight tn the Lord, and I wiN canfe thee to mount zponthe high places. And a- gaine, Blejfed is the man that doth this, and the [on of man that layeth hold on it : that kecpeth the Sabbath, and polluteth it not. And it is commonly feenc, that fuch arc blefTed men, blelTed with diuinc .knowledge ,and blefTed with all the fruits of failing Faith, Iulticc, Innocency, andtiue Mercy, and blciTcd with a diligent endcuour about all holy excrcifes : and this is to thole that fee it, the greatelt bldTing: for blcfled is thatman | that excrcfeth himfelfe tnthe Lave ofGod,andmeditateth there- ; inday and night M then this law be fo ancient,andfuch as hath i D'eene obferued from thefirft beginning : if it be molt equal] | and indifferent; if it bee an entering vpon Cods peculiar right to brcakc it : if the Lord hath gone before vs in the ie(r of this day in his ownc example ; and if it bee a blcfled day alio to fccb as keepe it aright, and redounding^) their exceed- inggrcatgood and comfort : then rouzc vp your dull hearts, calt off the clog of worldly thoughts and bufincfles, and life I vp your fpirits to the highclt Spirit, in the due keeping of this holy day. . §)tot/I* 86. Which is the firiT Coramanderncm. of the fecond Table, or the fifth of the Law ? Anfw. Honour thy father and thy mother, that thy dates may be longm the landwhich the Lord thy Godgiueth thee. . Qweft. 8 vlo which Comtrtandements doe you Icarne your duty towards your neighbor? Anfw. hithe fix hitter (fommande mm s, which be of the fe- cundTable. . I Qneft. *99 %s4 OH 2, EfayfJ. 13,14 Chap. f^.i. PfaU.j. 3 oo Qneft. U Matih.19.19. 7 ht fifth C$mmndement. 6}nefl. What is thy duty towards thy neigh- bour? A. My duty towards my neighbour) is to hue him as my ft If et to doe to oilmen as I would they jhonlddoetonteyto loue,honortand fucco*r my father and my mother, to honor andobey the King and his Minifters: tofubmtt myfelfc to all my gouernors, teach er spi- rit uallpaftors & maftcrs, to order my f elf e lowly and run event ly to all my betters. To hurt no body by word nor deed.To be true & tuft in a II my dealino. To btare no malice ', nor hatred in my heart. To ket ferny hands from picking and fttealing^ my tongue from euiU ! freaking, lying, and pandering. To keepemy body in temper ancey cha/lity3andfobemejTe* A Tot to couet nor deftre other mens goods ', \ but to learne and labour truly to get mint owne lining ,and to do my j duly in that eft ate of life vnto which it hathpleafted God to call me. Exp'an. All thefc recited particular duties are by me to be j profecuted hereafter in the explication of the feuerall com- | mandements of the fecond Table. I fliall not need chcrcfoic ; to adioync any literall comment vpon them here, but rather l remit the Reader to obferue them in the branches of (treames, whereto they feucrally belong. Now for the methodical! handling of the fecond Table, I will inucrtthefe three quefh- ons thus, the laft firft, then the fecond, and thefirft laft. VufoyWhat is your duty towards your neighbour ? For hairing finifhed our duty towards God, in the next place Cometh to be confidered our duty towards our neighbour,which is only ge- nerally and at large here laid downe in the Catechifme,in imi- I tation of our Sauiour Chrift,who being asked which were the Commandements, anfwered ; Thcfirltis, Thou/halt hue the Lord,&c. & the fecond is like vnto \vyThouft:alt lone thy neigh- borasthyfilfi&tothc yongman which asked which they were, Thou ft: aft not kiljhoufka/t not eomit adultery ,/ haujhaltnot beare falfe wit neffe .honour thy father and mot her ',& thoujhalt hue thy neighbor as thy felfe.Knd the Apoftle in the fame briefc manner giueth the fummc rf thefc c6mmdcmcnts:not that good Chri- flians fnould not fearch any further into the depth of thcm,but content thcnifelucs with this fhort Epitomc,for they doc more largely in other places expreffe cuery branch of cuery of thefc Lawes, ihcjccondTMe. 301 Lawcs, one! Chriftdoth in prccifc words tax the blindc Icvvcs for thus lleighting oucr Gods Lawcs, teaching oncly thus; Thou f pa It not ^'7/> thou /halt not commit adultery, &c, and not teaching further the finncs here forbidden. Thcfe bricfes therefore feme for remembrances for the weakeft memories, which when they are held and rightly viuler-ftoodj doe ac- quaint vs more fully with Gods will in cucry thing. Secondly, In which Qommandefnem is yew duty towards \oxrn?>^)bourl Good reafon is it, that our duty towards our J neighbour fhould be placed in a fecond Table, afcer that con- ! taining our du.y towards God ; both becauie God is the 1 mod High, and farrc abouc men and Angels : and alio be- ; caulf this mult be the hilt wheclc, as it were, that mult fet : vsa woilvCto iouc our ne ghbour, cuen for our duties lake toward God, who rcquiieth it at our hands. Now our neigh- bour is cuery man without exception vnlclfe God hach no- ted him for his enemy, though bee dwclleth among the fur- theft Indies, arid we ncuerKehim, though heebec our ene- my, yet wee are bound to louc him : and if by Godsproui- dence wee bee brought to behold his neccfficy at any time, v\cc arc botnd to (new our loue by putting to our helping i hand. This ismadeplaine by the parable or the Samaritanc, • who in his traucli law a man wounded by chccucs, and helpe- | IciVc, viito whom, though hee were a lirangcr, hec flicwed j mercy, po wring otic into his wounds, and letting him on his | O'vvncbealt; and by the Lord commending to vs our dntyj towards our poorc neighbour, // it r.ot to Acale thy bread to\ the h't;:gry, axdto hrir.n tie poorewnndt ring aifi thy / 0 / sir/v^i thoufc/i the valued, that th on couerhim, and hid? not th)frlfe\ p cm il:\o:v;>cflcft; f Co that whofocuer is flefh as thou art, is thy; neighbour. Thirdly, let this queflion follow, which /> the fir ft of 'thcfe. C^rnr/iandcmcrtts7. Honour thy father and thy mother :,£> c \ This' Commandemcnt hath init fime thing ftngular, and wherein' iccxeccdcth cbcrcitof this Table, viz* a prcmiic, accorc.irg as the Apoftlc hath noted ; It is. thefirfi Ccr.?m-ir;de/y;en with j promfe. Namely, the full of the fecond Table, or the firit,and j oncl.y Command ement, with a fpcciall promife cxprcffely I .. ^ annexed Matth, 5. Queft. 2. tfhbk or nciJ)bo..r. Luke 10. 30. Efay*8.7. JVxeft. $. '1 b Co:- i mem (xcudah tic rifl. £pluf.tf.i. }01 The fifth Ctmrnwdwent* Pfall*. x. Dai%9#57. annexed, fo as it is not the prcmifc ofthc fecond Cominande- j menr, which isgencrall, and belonging to all. But I fpeake] this oncly, according to the rcafon of others; for, without! I doubt, the ApoOle calleth it in the lame fenfe the firit Com- j ; mandement, and the Command ement with promife, fo vfu- j 1 all is it with him, fpeaking of the Commandements , to ! J rcitrawe them to this {econd fable one'y. And, asthefirftof i the tuft Table is the ground of all the rctt ; fo is this firft ofthc j j fecond Table, the ground of the fiuc Commandements fol- lowing. In thatfirlt is commended vnto vs a right efteeme \ of God, in this, of man made after Gods Im#ge,and cfpecially i bearing Gods Image in him : ofthc Magiftratc, bearing the ' Image of his authority and power, whence hee is laid to bee ; a God »; of the ancient bearing the Image of his eternity^ 1 whence it is thathecis laid to haue appeared, as one ancient of daies: of Parents, bearing the Image of the Creator of 'things, which before were not : of Tutors, Minifters, and j Teachers, bearing the Image of his wifdome and diuine knowledge. I And where this due efteeme of men according to their f -places is fetlcd : and againe in Superiours towards their In- fenours, the duties of the other Commandements will cafily I follow, eucn as when God is rightly fet vp in the heart, hec is not difgraced by bafe Images, by Blafphcmies, and propha- ' ldng of his Sabbaths : fogiue the honour due to the Parents, | Magiftrates,MaftCiS,and Inftru&ers, and Murthering, Adul- I tcry, Theft, Falfc-w itnclTes, and Coucting will cafily bee put away. Murthering of a Superiour isadebafingof hinft,asofan OxeorShcepc, when he bearcth the Image of God in him: of an Infcnour, it is an extinguishing of that rcciprocall af- fection, by which thou fhoulddt bee prouid cut for his fafety, becaufc he giucth honour vnto thee. Adultery in a Superiour is a vilifying of his body, making it the member of a foule (trumpet, when God hath graced him with a refcmblance ot himdlre : in an Infcnour, it is a grofle neglect ofthc coun- fcll of good Parents, and of wife Tutors, and of the Magi- ftiatcs authority. Theft is a trumpet to found forth our dif- content with our prefent cftatcs, and our enuying in Head of The Duty a/the fifth Cemrtundemcnt . 303 of honouring others. Falfe witnef-bcaring is a plairc fha- king off,and rootirg out of our hearts,and the hearts of others, thiscltccmeofour Superiours, and branding them fo, as that they may bee hod in bafe accompr. And for couctouf icfl'e, there will be no roome left for thefc defircs, if there be a ferlcd clUcme ofcucry man in his^lacc, with hishoule, his wife, his oxc, and other things about hiim §Qcftn 88. What is here commanded t Anfvv. To honour ; that is, to lone, reuerence,cherijhf ando- bey our naturall Par eras, the Parent* ofoxr Country, and o'tr fa- thersin CI* rift. 2. To carry oar fit -res lowly and reuerently to. ^vards our U^faftcrs, being ruled by them, and towards the An. ritnr, and all our betters. 2 . If we be Super tours , to walke wor- thy the hono'tr due vn:o vs from our Infiriours> and to vfe all qen- thnejfe towards them. £xflar. That wee may the better know the duty of this Gommandcment,itisto be vndci flood, that the word Father is diuerily taken .in the Scriptures, cuen forcuery Superiour j in any thing. Firfl,for ourSupcnour in gouernment,thuseue- ratkr hm ry King is called a Fathcr,bccaufc he is Parens 'Tatri.tjhc Fa- ta^en. ther of the Country, it was a common name of the Kings of the Philiftincs, who were called Abimclech, which is, the Kmq my Father. 2. For a Superiour in knowledge, and in wife Gounfcli.thua the Gounfcilors of State, arc Fathers oft he State, as lofcfh, Pharaohs chic fe Gounfcllour, ipcaketh ofhimfclfc, God hath made me a Father vnto Pharaoh, and 'Pharaoh ca tiled then me tAbrech, that is. Father, to be proclaimed before him; and the Scnatours of Ro.ne were commonly -v called, P.tctres cofifcripti, reuerend Fathers. 3. For a Superiour in p.riuatc,and houliold gouernrnem,thusmafiers of families arc- called, Patres-Familtah Fathers of the Family>as Naam*x ihc Syrian is called Father, by his ieruants. 4. For a SupcrhmrJ inthc inuention of any Art or Science : thus fubxlh fatd to| Gen. 4. be the Father of all that play on the Organs and Harpe ; and I Ja6al, the Father of all that make tenrs. 5* For a -Superiour,!] in things fpirituall towards God : ;thus the Muiifkrs of the | Gofpell arc called Fathers in Ghr^t; becaufe that through : that! Gen.i9.3. Gcn.^S. 1 King 3 13. 504 i Cor, 4. i J. i King. 6.1 I z Kin&i-i*. 7 hfif.b Cemmmdement, j that fpirituall knowledge ahd'grhce execcdirg others, t'.cy ' benetmen vnto ClocL as T.?#/, who therefore calls the Ga~ ' I latmans his litt'e children, and profeffeth to the Corinthians/ . that hee one!y was their Father, for, / begat you,- fakh he, ; vnto Chnfi, 6. For a Superiour in hoiinefTe and power with God : thus the Kirg of Ifrae! calleth Rlifba Father, -fayi"g of the Hoft of die Syrians, -Shall I frnite them, my Ferrer* 7. For a Siiperiour in oucr-fight and inftru&ion : thus all men their duty, tribute to whom yee awe tribute, and cuftome towhomcuftome? and in the verfe before it is fa id, Tor this caufe ye pay tribute vnto them* They arc, as it were, the belly, vpon which all the members depend, and for which they therefore labour. 3 To giuc all outward reuerence vnto them, not onely when they are courteousand kind vnto vs, but cucn,when vn- iuftly they are harm towards vs. This /V/*/ acknowledged, and excufed his ill language towards the high Prie(t,when he had commanded him to be fmitten, faying ; I knew not (bre- thren) that hew as the high Pricfl, Superiours in authority by the Law of contract, areftcp- fathers, and matters, and husbands. 1 Step-fathers and ftep- mothcrs are to bee honoured, as the naturall parents, if they bee as natura 11 parents, nourifhmg and bringing their fiep- children vp, and prouidingfor their good, and the reafon here- of is good, for a itep-father is now one ficfh with thine ownc mother, and he is thy father, ifthouliucft in his family.. Ii> "' thisj Duties ifStrutmis. this cafe wee fee what honour » 1 Sam. ij. 5 J Honour due io ; 1 Cor. i.j, I Ej.heC5.z4. 1 Cor.14 $4. Ephcf.5.33. The fifth Comm&nAement. Thus /^^ferucdhis vncie £*&**, in keeping his ftieepe : If any wcrc-torne with beafls, he brought it not to fhew his ma- fter,but made it good ; and like wife, if any were (rolne by day, or by ivght. So fhould feruants fearc their mailers, as to auoid all occahons of offending them, though againh1 thcmfelues. 4 Without all exception, whether they be wicked, or godly , if thou bcynder the yoke; but if thy matter be a bcieeuer, then feme him thus much rather. Whether they be vmeafo- nableintheircorre&ion, chaftifing thee wrongfully, or rea- fonably, correcting foriuftcaufe : as Hagar was bidden to rc- tumc, and humble her telfeto herMihVfVe, euenwhen fhec was moft fcuere to wards her. Whether they be wife or foo- lish, as ^{abnl, whofe feruants forcfecingthe danger towards him, did the parts of faithfull feruants, hi telling their Mi- (1 re tie, how vn worthily he dealt with Dauids men,whenthey, kad well defer ued at his hands. Whiclvwill condemne many feruantsatchc hi\ day, whocontrariwileconcciue malice a- gainft their maners, and arc glad of rcuenge, if they be any thing harfh,and feucrc vntothem : and much more will iccon- : demne fiich as hauing godly and kinde malters,doe hate them I euen for their goodneifc towards them, and refufc to be lcar- j ned by their good in(t ructions, and to be ordered as it becom- . mcth Christians, in matters concerning Religion,and the feare ! of God. Which, though it be moil tl range, yet daily expe- rience tcachcthto bemoittruc, but woe will be vnto them morc,:han vr.to other feruants,at the lalt, for that thcirmcanes haue.bcenc double to the meancs of others, but they haue ha- ted to be reformed. Husbands are to be obeyed by their wiucs, according as it is, written of Sarar, that free obeyed Abraham * an A called ktm^ Lord: and good reafon, for by the contract: of marriage,, the husband is made the head of the wife, cuen as Chritt is the head ot the Church. Therefore the wife mult bee gouerned by her husband in euery thing, as the Church is by Chrtfr : incc mutt fubrnic herlelfeto be taught of her husband ; If the lyiftyptllkKovo cirjy thi**, jhee m*ft »ube her hufband at home : and laflly, flicc muit reucrencc her husband in her fpccchcsA not brawling or feaulding with him, and in her bchauiour^ fhewin^ , __ . in admirati- | on of this excellent Office, crycth out ; How be auti full are the Efay $1.7. feet of thofe, that bring glad tidings of peace, and glad tidings of good things : and accordingly the Galathians are commended, for receiuing the Apoftle of Chrift, as if an Angell from hea- uenhad come vnto them, and for fuch earneft loue vnto him, as that if // hadbeenepojfible, they rvouldhaue pulled cut their GtU.i^if, eyes, andgiuen them vnto him. And from this loue ariieth obe- dience and fubmiffion, according to that precept; Obey thefe Hcbr.1j.17,. that haue the oner fight of ' you, and fubmit your felues vnto them* For, where lingular loue is, there is weight in the doctrine, to (way him that is taught, and cftimation of the perfon, to moue to all due reucrence and fubmiffion, feeing this is a pro- per effect of fpeciall loue towards thofc that be in any place abouc vs. Y 3 Secondly, 310 ihe fifth Cemmandement. x Cor .9. 1 4. Queft. 2 Theif. 5.21. Honour (Lit to ancients. Secondly, they areto bee honoured with the payment of tythes, and duties, which by Gods ordinance belong vnto them for their maintenance: for God hath ordained, That they which preach the Cfosf>ell,/};oti/d/itieofthe (jofjjell.Bitt none other way doe wee read of, whereby God hath ordaincd,that they fliould liue. And vnto this agreeth that precept ; Let him that u inftr titled, make him; that hath wftruEted him, par talker of 'all h is goods, that is, asltakeit, pay himthetythcofallhis goods growing and increasing-, othervvife hce must make his cftatc common vn:o him,which is Anabaptifticall and abfurd. If it be here demanded; What is to be done, if the Mtnifter be vn faith full and neg- ligent? Is thisdoubie honour due vnto him? He muit notwithstanding hauc his duties, and if authority- fee not to his reformation, God that threatneth idle fhepherds will call him to account for his infidelity. If any man for this {hall neglecTtp pay tythes, or doe it deceitfully, God will call' him to account, feeing that the MiniiTer is his fteward, and though he be bad,it will not excufe this robbing of his maftcr. If it be furthcr-demandedjwhether all Minirtcrs bee meant in generall, and are equally to bec^henoured by particular people? lanfwer, All Minirtcrs in generally for the height of their calling, are to be honoured of all people, whether their ownc flocke, orrtrangers; but there is a more fpeciall, and proper honour due from the people to their owne Paftor : for fo it )s written ; Obferpte thofe that labour amotjgfi you, and haue them, mfwanlar lov.e: and good reafon, feeing that,a'though there be othor labourers alfo, yet bee laboureth to feed his flocke, to watch for thefe foulcs. Whence it appeareth, how farrc they arc, that extoll [hangers, and oftentimes more vnworthy onesj God knoweth, than their ownc Minifter by many de- J grees ; that prcferre Readers of Le&ures in their ownc to wnes, \ or elfewhere, before their owne proper painefull Pastor, and cucn young new vpftart Gurates> before the graue and learned Rectors of the Church. Superiours in place are-eldcrs, and ancient pcrfo ns : thedu- tic towards whom, is for younger pcrfons to rife vp v.ito therr^j Elders, Mtrritdferfons. 3" Lcuir.19 31. 3 Hebr, 14. 4. 4 Honour due to the rich. them, and giucthem reuerence, according to that ; Thou (halt rifevp before the hoare-head, and honour theperfon of the old man : and cuen of the beft and greateft younger mcn,the poo- reft and rneaneft ancients arc to bee vfed with refpeci: for their gray haires. Superiours in place arc married perfons, whofe cftate is honourable, according to that faying of the Apoftie, Marri- age 16 honourable amongjl all men an dthe bedvndefiled. The ho- nourdueto'them, isforfinglc perfons of like quality, togiue place vnto them, as it is euery where vfuall amongft vs, which is a ciuill and commendable curtome. Superiours in fortunes, are either Noblemen by birth, oraduancement, or elfe rich and wealthy perfons, which diftribute and giue of their goods vnto the poore, as hath beene already faid of lob: they arc to bee rcuercnccd of the poore, towards whom they are Gods Rewards. So that it is a fault to bee reformed in the poore, that need thehclpeofalmes, if they bceirreue- rcnt towards them, that arc both able and willing to beftow almcsonthem. Now becaufe much hath been fpoken of reuerence towards -parts of rcut~ I fuperiours, I haue thought it not amiife to fct downe more ! particularly the parts of this reuerence. The flrft is, to rife vp vnto thcm,according as bath beene already faid, Thou /halt rife vp before the hoare-headed : So children arc to rife vp be- fore their parents, fchollers before their mailers, common people before Magiftrates, feruants before their mailers, and all inferiours before their fuperiours. The fccond,is togoe to meet them, when they arc comming towards vs, as <>Abra- ham is laid to haue gone to meet the men that came towards him, and Salomon to meet his mother Bathjheba, when fhee camevntohim, asafutor. The third is, to bow the knee vnto them, zsisfbrahaw isalfo noted to haue done towards the fame men. The fourth is, to Hand by them, whilcft they fit, as Abraham alfodid, and all the people ftood about Ulfofes, whileft he fate to iudge them. The fifth is, to giucthem the chiefe feat, and ourfcluesto take the loweft, as the brethren of Jofcph did fit cucricone according to his fenioritie, and as the Lord commandcth, [ Y 4 when <-tnce. Leuic*X£ji. Gen. ? 8.1. 1 King.i 19. Exod.18. Gen. 43- LuVc 14. 10. lob $1^,7. A&* 24.10* 1 S*m.i.i4. iPet.5.7. Gcn.9. ( M&woitby of I humurby iter. Udu. i Xing. 10. Aa.1b.i4. 7he fifth Cemm&ndemtM. when thou art bidden to a feaft to take the lovveft place. The fixth, istobeiilcntbeforc them, whileft they hauc fpoken: thus Elihn, one of lobs friends, held his peace, becauie he was young, whileft the ancient of dayes fpak:. The fcuenth is, to oe filent in Courts, and places of Judgement, vntill wee be bidden to fpeake : thus 'faul being before /W/.vaccufcd of the Tewes, was filent, till the Goucmour bade him anfwer for himfelfc; and it is want of good manners in thofe, that take more libcrtie before Iudges and Iuiticcs, vnlefle apparant wrong be offered vnto them. The eighth is, to giue euery one his iuj/t title : as Hannah when fhee was blamed by Ely^ asa drunkard, / am no* drunken (my Lord) faith iTtcc ; and as I Sdjvw'reucrcnced her husband, and called him Lord, or by a . title of reuerence. The ninth is, to-order all our fpeechesand. 1 geltures ib, as :har we pafTe not the bounds of reuerence ; for j whatauaileth it, tliough. thou bow the knee, and gkfa titles, if j thou (come or deride him in vnrcemely fpeeches,or behauiour, ; as Chamthn curfed fon,againlt his father Noah. The tenth is, j tovneouerthe head before Si.penours, and to fraud vncoue- I red, if the qualitie of the perron doth fo require. And asthcie ; be the parts of reuerence due to Superiours, and they that wil- fully offend hcrcitijdoe not only pafTe good manncrs,but iinnc againftGods Law. Hauing hitherto Ipokcn of fuch, as arc to be honoured for ihcir authorise, or place : it folio wc:h now to be fpoken of all-" others, which arc to haue any honour done vnto thcm,for any dignitic, or worth appearing in them. .And thelcare,firft,inen worthy by learning and knowledge, or.-by any other excellent qualitie in them. 7 hus King Salomon was honoured of all theKings round about, fo that many fent him prcfents, and many came from farre to fee him. The ho- nour due to fuch, is highly to eltcemeof them, topraifc them j according to their worth, and to prcferrc their acquaintance, 1 and friendf hip. After this manner did the Queen of the South, honour Salomon {ot his wifdomer and Luke, Af ottos for hisclo- I quence and power in the Scriptures : and Paul, 7»^,and the 3rethren lent to Corinth for their holinc (Ic, and intcgritic, cal- ling them the glory of the Church of God. 2 There V The dntie of the fifth Cemrnxn dement , 3'3 — i Pbu.2.5. Rom.ia.io, iPet.f.14. ilohnio. iPtc.3.7. 2 There is a kindc of worth alfo in men, cuen for this, bc- cau(c rhcy are Christians, and we arc all members one of ano- ther : for which caufecucry man is, firft,toertceme another better than himfelfe : becaufe other men arc notfo vnworthy in our knowledge as weourfclues. 2 In giuing honour, wee muftgoconc before another, and not in taking, fuch fhould our humility be. 5 As wee meet one another in the way, gi- uing due falutations,this was often prefcribed to the firft thri- ft ians : as by Peter , Greet yec one another with thekjffe of lone. And by Taul, R0m.16.16.1sc. prouided alwayes, that if any wcreknownean cnemictoihe truth, they mould no: bid him, God fpeed^ Not that there is danger in ialuting Grangers, in a ChriitianCommon-vv'ealth,whcrcallarciLipporedChri(tians, asfome kaue foolifldy thought, but if any beknowne to be Chxiits enemic. 3 There is alio a kindc of worth, becaufe of Gods ordi- nance. Thus men are to giuc honour to women, as to the wea- ker veflcls, andnot for their weaknefle to defpife them, and to thinke them vnworthy of all refpee'r, becaufe that howfoeuer the woman is weaker than the man, yet fhee is alfo the childc of God, and an inftrument of much good in the Church. The honour therefore due to them is the like to that, which hath j beenefaid towards man in the like cafes. And thus much of1 the honour^ommanded here. Now we arc to fpeake of the I duties of peribns honoured, which ( as is contained in the an- fwer ) is ro walke worthy- the honour due vino them from in- feriours. And firft to begin with nacurall Parents: Their dutie to- j x . wards their children, is firft to giuc them goodeducatron, as j Tbeditieof Pa- tents orvaids children. nr(t principles, and command them to doe accordingly, as Fa- ther Mhmami of whom the Lord faith, I l^.ow Abraham, that he will command h is fon^es^and his i:ox/ho/d after him,that the: heepe the way of the Lord : as the vcitcli is firft feaibned, it will fauourlong after. 2 Difcrectly to chaftizethem for their faults, whilst they are young; according to that, V/ee hatte kadtke fathers of onr bodies, Ephcf.6.4. Gen. 18. J?. 2 D.'/tic, Hclv.ir* 3 14 3 Dfttt'e. Ephef.^.4» 4 Dutie, Gcn.2j. i Cor. 7. 5 'Dutie, G:n.49< The fifth CcmmAndement. bodies, which corrected vs. And, He thatjparefh the rod, faith Salomon, marreth the childe. They arc now young and tender plants, and may eafilybecfet to rights, deferrc till they bee grownc, and then, as £//>/ children, they will be incorrigible, and accurledofGod. 3 Not to exceed in g'ming correction, but tempering the vi- negar of fharpe correction, with the oyle of gentle exhortati- on, lb that they bee not prouoked (as the Apoftlc faith) vnto wrath : For, too harm vfagc is fo farre from amending them, as that it doth obdurate and harden themlike vnto the Smiths Anuill, with continuall beating vpon it. 4 Toprouide like good parents forthem, both food, ray- ment, and the like, and in time conuenient fit marri?ges, and if ability will feruc, fome compctencie of Huing. For itdif- hearteneth a child much, to fee his father fpend all vpon va- nity, and without all prouidence for his children; or when they doe their duty,and earnefomething with their labour, to haue it taken from them, and to bee^left without comfort. Good parents haue beene cucrmore prouident, as ^Abraham, who left Ifaac his inheritance ; and gaue fo much as was fit-to his other children. Ruthsvery mother in law, wascarefullto prouide for her a good husband, and this is commended to all Parents by Saint Paul, 5 To beare an equall affection towards their child ren,vn- lefle there be inequality of defert : otherwife it breedcth en- uy amongft brethren, and vndutifulncffc to Parents. Thus was it amongft Jacobs children, who fought the ouerthrow oflofeph, for his fathers too much cockering him : and this was a fault inold Ifaac, ashee knew afterwards, placing his affection moft vpon Efau. Parents muft take heed therefore that they prcferre not the eldeft fo, giuing him all, as that they leaue nothing for the reft; nor yet the younger, depriuing the eldeft without iuft caufe, of his due : for either way, there is a breach of naturall duty. What is a iuft caufe of dif-hcriting the eldeft, wee may lec in Jacobs hft will, where Reuben t\\Q eldeft is put befides his right for inceft, 2nd Sime- on and Lwforbloud-fticd. So that no deformity, or defect, but oncly finnc, which putteth out of Gods fauour, ought to put Duties of Parents, Mafitrs, Magijlrates. put any bettdes this right. Laftly, tobegraue, fobcr, honeft and holy, and in all things to giue the example of a father, that is, ofone in Gods ftead vnto his children: for it is a vaine thing in parents, to forbid their children lying, fwearing, drinking, and to be lyars, drunkards, and fwcarers themfelues, tobidde thcin feare God and feme him,- and to be prophane themfelues. Rather as loft ah\ thou mutt be 'the firttandchiefeinallgood- neffe, faying, /, and my houfhold wilt ferue tht Lord. Otherwife that (harpc icntcncebeiongerh to thee j Thou that fay efl a man ffcwld notftealc% dot ft thou ft sale, crc .? Matters doe alfo owe a dutic vnto their feruants, as being fathers of their families : They, mult teach them alfo, and comtrfand them to'feare the Lord, as t/fbraham-his houfhold, 2 Not be too harfh cowards then, by ouer-correcting, by churlifh vlage, by too fore labouring them : but to vfcthem, asthofethat remember, that they alfo haue a Matter in Hea- ucn : according to that, Tee maftcrs, doe vnto your [truants that u tuft and equaU. There mutt be. difcrecion therefore vfed in corrections. Sinnes againtt God 5 are more feuercly to be puni- ttied,than againtt themfelues ; if they be often, more; iffel- deme, leflc; ir obttinatcly,orofpurpoie,morc;ifby infirmity, j lefle. And for labour, they miittremcmbcr, tint the rightc- | ousman is mercifull to hisbcatt, much more to his ferunnt. j 5 They nuitt duly rccompcnce their labour with rltmainte- ^nanceand wages; for thcreisa cry againtt thofe thatkeepe ; back their wages, which commeth vp to hcancn for vengeance, I 4 They mutt not defpife their good counfcil, ifthcycan ad- uife them well at anytime, but follow it, as J^iaman did his leruants rand lob acknouledgcth of himfcife, faying, Iflkane delffedthe iudgement ofmjfefkant^tndmj mapdMwh eft they did com end with me. For what auaileth ir for a ieruantto bend ins mindefor his matters good, if his aduicf bee newer heard. It had beene better for .the Leuiteinnis traucll, if hee had heard ! his fcruant counfeilirg him, hee had efcaped a great, danger, which he doing contrary fell into, >. Kings,princes,and all magittratcs,do o we a duty to their fab-r iccts, & to the common pcoplcywhich is to dcale iuttly & tru* ly with them, to be couragious to maintaine the right, and ttv hate 315 IoCi4. Rom.i.17; 7 hi duty ef Wa- fers towards feruants. Gvn.i8ri$. C0I.41. lames 5; 4, Io!) s J.T^i T lu dktie if kritifdtifiilh nils. 3l« Efoy u\6. Deur. 17.19. The diitk of Mi- n:(tcrs to p:ofte. 1 lim 4. 1. Ezcch.3.17. Th fifth Commnnicment, 1 Pet. j. J. Vctfe 5. Ephef.i. iThefT.it. Efhcf.rf. x«. VittkofHuf- btnditttbiir Wwis. cEphcf.f.3°- 1C0r.i4.34* iPec.3.7. 1 Cor.73. 7bediHyofAcb> tomrd tbt poorc 1 Tina.*. 17. hare couetoufnciTe, as /W/.'rodid wifely counfell^/^j- to pre- uidc for, in fating Iudges ouer the peoplc,to iudgc the father- Icflc and widow, fupportir.g them in their tuft caufes ; not to lift vpthemfclues aboue their brethren, or prcfllng them too much with charges, asthc Lord commandeth to the Kings of Ifracl: to reward the gocd,and to pnnifh the cuill ,which is rhe maine caufe why he beareth the Sword, and hath the Scepter committed to him. . Miniftersowc a dutie to their people, which is publikcly to pray for them, and with them, to preach the Word viko them with diligence, in fcafon andout of fiafitr, to watch ouer them, as Ez^chiel is charged, to efpie their danger by reafon oftheir finncs, and to admonifhthem with all earncirnciTe, cuen as Watchmen doe, when the Citie is in danger by the enemies comming : to care for them, ftudyinghow belt to fur- ther their fa notification, as 47Vf?rexhorteth, Feedtheflocke of CI: rift that dependeth onyow, caring for it: not to domineerc, or tyrannically to rule ouer thcm,as it follow eth,7\^or as Lords j cuer Gods heritage, but that ye may be examples to the flocks And I laftly, in their priuate daily prayers, to commend them to the I Lord, as Paul profcfTcth that heed id for the Ephefians, and Thcfialonians, &c. and as the people arc alfo bound to pray forthcMinifter. Husbands owe a dutic to their wiucs,which is to louc them dcarcly, cuen as their owne flem,as Chrift loueth his Church, to teach them, if they would or ought to know any thing, to dwell with them as men of vnderltanding, andnottoliue fe- parate; and to keepe their bodies as proper and peculiar by a facredbandjtothem only,and not as their owne,toabufethcm with other women, or to deny them to their la wfull wife, as the wife is alfo bound to her husband. The rich owe a dutic towards the poorc, and fuch as be meaner, which is not to carry thcmfclues haughtily, and proudly towards them: for againft this the Apoitic giucth wartliflg;'ft*r/f0 rich men that they be not high-m-nded.Whcrc- forc , as meaner pcrmns giue them rcucrencc , (o let them be courteous to the poorcrt : and another dutic is to diftri- • butc of their goods vnto the poore, as it followcth in the ) fame S inr.es agniejl the fifth Commindemtttt . 3*7 fame place. That they doe goo d, and be rich iKgoodwor^es, and j reidy to difirtbate and communicate : This if they doenot,they I arcfalie ftewards, and fhall be turned quite out of office, and haue their portion with Hypocrites. 7 If any bee learned, or exccileth in any faculty or Science, his duty is not to bee | itrange, and lifted vpin the right of his gifts, but to doc the nnrcgood, to feekcinall humility towinne the more glory to God. As Apollos is commended to hauc done, mightily a&.i3. confuting the lewes out of the Scriptures : and ^Paui that ' did ibmuch c.xcqM) became all things to all men that hee might winnefgrns. GjUffl. 89. What is here forbidden ? Anfw* All irreverence towards thofe that bee in p lace and ! Jptthcrity abcue vsyandchtirlijh behauiour in fetch, towards thofe \ : hs.it be of a low degree. E.vpU;-:. Before that we come to fpeake of the finncs, fome- '■ thing is hereto bee premifed. Wherefore is the duty of In- ! Iciiours onely cxpreffed in this Comrnandcmcnt, and not of j cMipcriours, ir all bee alike bound hereby? Anfew. The Couv mandcmciK indeed is herein lingular, and different from the red : but this omiifion doth notgiue any whit the more liber- ty to Superiours, becaufc Parents and Children, Matters and Scmants, &c. arc rehtiues ; (o that the duty of the one cannot befctdowne, but the duty of the other is by the rule of rela- tion vndciitood: nay, Superiours arc more taxed hereby, if rhey faileof their duty, as being of more vndcrftanding, and iuch as therefore mult more readily doc without any preffmg by cxpreffe words, feeing (which is alio a mcue fpeciall mo- tiue) they are as Gods towards others in Authority, in Maic- fty, HI Greatnc ffcj and in reuerend Antiquity. Oh how foulc a thing is it then in them, not to carry them- feiues accordingly ? if it be a fault in Infenours, in any thing to neglect their duty,, much more are they faulty in negle- cting theirs : bccaulc they doc not onely negleit their duty, which they ought to dec, but being fo ih'ongly bound, by Gods beneficence towards them, and it being prcfumed fo farreof their rcadinciTe on. Gods part, for this honour giuen vnto 3"i8 T>if9bedicmc. Dcut. 17,10, 11)12. Rom.13.2, The fifth Cemm&ndtment. vnto them, that (as though meere confcicncc would not fuffer them to be fo fouly negligent) hee makcth no mention of that, which they ought to doe. Touching the finncs againlt this Commandement, they are of two forts, as the duties were. 1 Of Inferiours. 2 Of Superiours. The finne of Inferiours is irrcuerencc, that is to be without the a wefull regard, which ought to be towards Su- periours, and it may be referred to thefe heads. 1 Difobedience and refufingto doe, and to be ruled : thus ftubborne and vnruly children and (eruants finne greatly, and ftubborne people that will notyceldto follow the directions of Minifters : they were by Gods cenfure all fubic£t to the fame molt fcarefull putrifhment: viz£ to be ftoncdto death. For it was the plainc Law of God touching children. See be- fore in their duties to parents; Df#f.2i.i8. And for people, it was commanded, Thou ft> alt doc ace or din gto all , that they, that is, the Pricfts and Leuites, teach thee : ^According to the Law^that they teach thee thou jhalt not decline •, neither to the right hand, nor to the left : And that man that will doeprefnmp-. tKGttJlj,not harkeningto theTrieftifhall die* Thus people, that obey notthewholfomelawesof the Magiftrates, finne great- ly ; and if any refulc to be ordered by them, they refill the or- dinance of God, and are lpccially thrcatned, that theyfhallre- ceiucto themfe lues condemnation. Qtieft. Is it a finne then in any thing to doe contrary to the Kings La wcs,for examples fake, to cat flefti in Lent,or vp- onFridayes? zAnfw. If the intent of this Law were, that euery one fliould vfc this abftinence without exception, k were a finne todifobey, vnlcfle neceflitic didcompell: but the chiefepo- litike intent being, that Fiflier-men might haue vtterance for their fifh, and fo be encouraged for the good of the Com- mon-wealth, as the title of that Law fheweth,and that young tilings might in Lent be preferucd and not (pent before they come to lbmc age and greatnefle ; if this be obferued, and the Law be not purpofcly crofted, 1 take it that it is no finne of difobedience againft the higher powers, in regard of the ciuill and political! prohibition: and the like is to be thought Sinnes againfi the fifth Cdmrnandement. 3*5> of all other Statute-lawcs, their intent and fcope muft bee du- ly, by all good fubie&s obferucd. Qucfl. Is it a finne for children to difobcy their parents, by dcuoting themiclues in their youth to any religious courfc, I or order, or without, or contrary to their liking } Axfw. Yea doubtlefle, for God hath taken order, that fuch j Numb. 3d. a vow, as vnla wfull, fhould be counted of no force. It is there- | Macih. 15. 4, fore meerely Pharifaicall in the Romanics, that in this cafe al- low, nay commend ,difobedicncc of young and ignorant chil- dren, in dcuoting thcmfelues to any monaiticall order,though to the great offence of parents. 2 Fraudulent and. deccitfell obedience : Thus feruants mine, when they obey, and vfe diligence in their matters fight, Veceitfulaejfe. butarcilothfulland negligent behind e their backs^hey robbe and (kale from them*, taking-meat, drinke, and wages to doe their worke with diligence, but contrariwifc neglect it, 3nd prefcrre their ownc eaie;they can hauc but cold comfort,when- they lookc to the great Lord of all, Chrifl lefts, that fecth all their floth and deceit. . 3 Dendiiigan.1 [lofting- at Superiours, zsHammockcd at his £1 the r'NJ <:**.', for which he was accurfed in himielfc, and p Iterity. This is a common vice in wayward youth, when they are; taught any thing that is good, or admonifhed of their vanity, it not openly, which they dare not, yet in heart they mode at the admonitions of Parents, Mailers, and Mini-. ftcrs.But £cc what a. curfe of God is out againftthem, The eye* that mockcih hi* father, and dejpifeth the inflrstilioti of his ?no- therjetthe Rauensofihe vtfLeyyickJt out, andthc young Bugles eat />..This irrcucrent fcoffing neuer efcaped Gods punifli- ing hand. The children that mocked Ehjha, calling him Bald- pate,, were fuddenly torne in pceces by Beares to two and j forty cfi.hcm.The Ephraimites that mocked Ifhtah, and his I Gilcaditcs, calling them runnagatcs of Ephraim, were Hainc I to two and forty tnoufands.A7^/^y?p with his Ammonites,that ; 1 Sam.ii mocked at the conditions of peace offered by the men of J#+ beJbGtiead, laying, That if they might put out cuerymr,ns right eye, and bring that fhame vpon Ifracl, they fhould hauc ! peace, were all flame and fcattered, fo as that not two ol'them were ! 3 Gcntf.9. V ending Supt- riours. Prou 37.^7. 3* 7 he fifth Commnndement. I Culftyg Sfycri- KxodxA.?8. Numb. 23. Ton truth cbccl'h ewe to Superi- ors* A&4.19. M'u'ificYsfu- jj. ended may not peuh* were left together. And what fearefullend the Icwr scame to | that mocked at Chrift, and the holy Apoftles, wee ail know, i Fcare therefore to fcorTc at any good man, but much more at i fuch as thououghtelt to rencrencc for his place and rmi&ton, I 4 Curfing and backbiting Superiors, He that cur feth father or mother, jhalldie the death. And the Lord cxprcfly comman- j &Q.t\\\Thoy. Jhalt r.ol railevfonthe Ittdgcxorfpeal^cHiiloftL-eRH- I let of 'the pcop/e. Thus therefore children, fcruanis, people, tnar letlooie their tonpucs ajrninft their ooucmours, to curie and j raiie vpon them, take the right way to bring Gods curfc vpon themfducs. Balaams cafe (hall beeeafier at iht ialt day, than theirs, for he durft not curfe, where God forbad him. $ Irreuerentgcflures towards Superiuorsin any particular, mentioned befbieinthcduty. Now,as this Law is broken by detracting, and taking away from the reuerence of Superiours,fo there is a iinnc in ouer-rc- ucrencii gthem. 1 If obedience be abfolutc without refpedt to Gods wilhfor there we muft fay with the Apoftlc ; We mnft rather obey God thanmex. If parents,or matters bid thee lye,fteaic,worke vpon the Sabbath, or the like, fortheir gaine, thou muft in all mo- deftydeny fo to doe: If Kings and Rulers command Idolatry, Supcrftition or Heretic, obey not, left efcaping their hands, thou fall into the hands of the Lord. J2ueft. Whether is a Miniftcr of Gods word being forbid- den to preach by the Magiftrate, to forbearc to execute this his office of preaching, iceing the Apoftle did not though ftraightly charged ? esfnfw. The ordinary Miniftcrs of thefe times, are bound in j this cafe to obey the Magiftrate, as touching the publike exe- I cution of their office; becaufe, that howfoeuerthey hauean j inward calling from God, yet their outward, to the publike I place is from man, or by man, and may againe be taken away by man : but it was not io with the Apoftlcs, who as the other Minilkrs ofthofe times, were immediatly and extraordinarily fer a workc by God onely. The only preaching that they may now in thiscafcexcrcife,isby way of conference and exhorta- tion in priuate, prouided alwaies,that it be notcontrary,but ns the Sitwcs tgtinjt the fifth Command 'went. 1*1 the Law doth allow : o:hcrwife the power is refitted. Here wc may fee what the Anabaptiltsaic, that are enemies to an- ! thority,^. eucn a fynagogue of fantaftick brain-fi:ke foules, i enemies to Gods ordinance : and fo arc many other humorous {people of thefe times, who though in word they acknow- ledge the higher powers, yet in practice they doe not, feeing all their opinions and practices in matter of religion, are (till to difgrace authority, and goucrnment hereby cftabliflicd, both Ciuill and Ecclcfiafticall. 1 know that many of them are zealous peifons, but they are zealous, as the ApofUcfaith to the Galathians, amifle. Oh that rhey would weigh, that next vnto zeale towards God, is zealc to Gods Vicc-Gercnts, and where they are ill fpoken of, and defpifed in the heart (as it Is, where their wayes of goucrnment are impugned) there canhardlybc right zeale towards God, it being a marke of fjch as preordained to damnation, to dejf if e government, and to fa ca\?e erttiUfthofe that be in authority* Secondly, fuperioursareoucr-reuerenced byafcribingtoo much vnto them,and extolling them too highly j as the people arc noted to haue done to Herod, faying, 1 he voice of God, and not of man, whereat the Lord was fo diipleafed . that he (truck c him with an horrible death : and as the Popes flatterers extoll him, calling him, alterum DeHtninterri* : another God vpon earth ; and Bominum Deumpafam, the Lord God the Pope : with other the like blafphemous appellations. Thirdly,by making them abfolute pattemes to be followed in all things: for it is no excufefor people liuing in finne, to fay they follow their Minifter, or for children to follow pa- rents, or fubiecls their Princes: for examples of the greateft i are no further to be followed, but as they follow Cnrift, as ■ Ptftf/fpcaketh of himfelfe ; FsJkrv meeas I follow fhrijl hftu. Theblindeguide, andheethatTollowcth him, fhall both fall into the ditch. Fourthly, by prepolterous obferuancc towards them in the Congregation, which is, when wee rii> vp to great peifons, being in the vety ad of Godsworfhip; thisisabfurd, and as 1 much as ifwee ihould fay, By tny leaue, Lord, a little, here cornrneth a greater than thou; for why elfc doit thou rifc,if he * Z be IuJc,rcrfe&. Attn: i Cor. 1 1. 1, 321 1 he fifth Cemmindement* Acts id 2 Sam. 14.1^. Q*eft. Anfrr. Xjite'.ingto attp be greateft, and raoft worthy, whom thou doft now worfhip? Wherefore looke not for; nay, fuffer not this abfurd honour to be done vnto you, ye great Pcrfons, Parents, and Matters, vnieffc ye would part (takes with God, yea, be better accoun- ted of, whileft men rife off their knees to God, to bow vnto you. 5 By our humble proftrating the body vnto them, as vn- to God : Saint Peter forbad this vnto Cornelius, and the An- eels railed vp Daniel, and S. lohn prohibiting this kindc of reuerenccto be done by onefellow-fcruant to another. This gefturc where it proccedeth from religious humiliation and worfhip, corometh very neere the brinks of open Idolatry, and cannot bucincurre that reprehenfion, Takehecdthondoefl it rot. But in ciuill worfhip performed to Kings, I dare not. condemne the lowcft probations, whereas I fee in the Scrip- ture, that fuch gefturcs were vfually exhibited to the moft pi- ous Kings : So loab to Dauid,fcllts the ground on his face, and bowed bins felfe* Yet could I wifh, that Chriftian Princes in their piety, and by their authority, would ena£t a difference bctwecnethcilgnesof reuerence, yecldable to the heauenly and the earthly Maiefty, that there might be fome outward, as well as inward,adoring gefture appropriated to Gods wor- fhip vtteriy vncommunicablc to any movtallm:in,though bea- ring the Image of God, and excrcifing a Vice-Gcrency of -hrs Soueraignty. What is tobee thought of childrcns kneeling to their Pa- rents morning and euening, to aske their blcfling ? I take it, that this cuftome is lawfull, and grounded vpon this Comma ndement, Honour thy father and mo: her, that they may prolong thy daies, that is, by their blefTmg, which in god- ly parents hath euer been accented a facred thing. Therefore Ifiac would guie his blcllmg to his fonne Efau before his death, wAlacob to his children and the children of fofeph, which exampies,thoughthcy were extraordinary^ asfarrcas they were fpcciall prophecies, yet they fhew itto bee a very ancient and laudable eultome, and of excel lent vfe, for chil- dren to aske, and parents to giue their blclfing vnto them, bccauie, as their curfchathahvaics bcenc ominous to wicked '. chi'drcn. Parts of reuercnte. children, and difobcdient, that is, fuch as hath beenc fol- lowed with Gods curfe: fo their blcfTinghath beeneaulpi- cious,that is, fuch as hath beene followed with Gods bleiTing vpon good children, and obedient. And the like is to bee thought of the blefling of fpirituall Parents, that it hath ver- tue by Gods ordinance annexed vnto it, and therefore is not to be neglected, but reucrentlyto bereceiued, before that we depart the congregation. For kneeling vnto parents, and vn- to Princes, if it be but as vnto men, it is aslawfullasany o- ther low bowing vnto them: for nothingcan be preffed againft the one, but it alike impugneth the other: ifitbeotherwife intended by way of religious adoration (as fome Heathen Emperours haue taken vpon them the honour of god*) it is Idolatrous* And hitherto of then" ni:es of Inferiours. Superiours finne againft this Commandement by too much aufterity and rigor, or by too much rcmiiTeneflc. Their finne maybe referred to thefe heads: i Cruelty, and threatning: for this is moft vn- iuft, and vnequall for thercuerenceand fcruice, which fcr- uants and children doe to their Parents ar.d Matters: where- fore it is forbidden; Tee mafiers doe the fame things to them, fatting avoay threatning, knowing- that euen your Aiafter is in Heaven, andthere is no rejfeel of per f on s with him* Thou doeft rather reprei'ent the Deuill (who ttriketh feare into men and terror) in thus doing, than God, whole Image thou ihouldeft beare. 2 Denying them things conuenienc, meat, drinke, cloth, retting time, and recreation, which may bee fuflRcicnt. Here is Mammon ferucd indeed, whiift to get wealth thou dealcft fovnworthily with thy family, cucn wringing it ou: of their flcfh, and ipirits, which thoj| doeft thus pinch, and beat downe,that they cannot be fo ieruiceable to Church or Com- mon-wealth. They fhall cry againft thee to Heaucn, and thcircryffiali be heard : if being weary of their hues, through j thy hard vlage, they (hall doeanymiichicfe tothemfeluesor (others, or runnc head-long into any forlornc courfe through : griefe and defpaire, thou art guilty of their finne, becaufe thou ' haft driuen them to it. I Z 2 _______ 3 **-odi- 3*3 | The ft fines of Sapcroxrs, Ephcf. £.?, 1H I Tim.j.8. 7 he fifth Comm.tndement. i Sam.ii. PfcUoM. ^Sa^n,l4.>J. 1 Cor.^.15. ^ Prodigally wafting all, or moft part of thy eftate, without any prouidencc for pofterity, or care to reward the extraordinarie paines of thy houfhold fcrumts : If there be? any that proxtdeth not far his orvne, and ramely for them of his houJlold,hee denyeth the faith, and is r*oTfe than an Infidell. 4 Neglecting the good education of youth, through the want of teaching, or praying for them, and inuring them to good duties, and by letting pafle grofle finnes, and diforder without due correction. Heauy will their account be for this at the laft day, when they (lull fee lofonaky Abraham,Slkat Hannah, and all good Gouernours fitting downc in the Kin^- dome of God, and thcmlelues fhut out of doores. 5 Lenity, and remifnefle in Princes, and fet Magiftrarcs fparing finnes, that muft ncceflfarily becpunifhed, and to the incouragcmcntofM ale factors. 6 Tyranny, exercifing their ownc pleafure vpon their fubiecte, without all reipect of equity and right. Contrari- wile did the good Tudge Samuel, 3nd David the King, after that he was well fchooled, witnefie that which he profefTcth, faying, / 'wtllfing of 'mercy and indgement. And fo fcrupulous was he, that he would not take of gift, much lclTe by violence, the thre filing ftoorc of tsfraumfo, but would buy it, to offer lacrificc there, although the Lord had commanded him to bu.ld an Altar in that place. 7 Sloth and infidelity in MinKters, whofe ealling is to labour, vvhohauc hire to labour, and whofe labour is to fo excellent an end : if then they bee loyecrers, if they bee {ccdi^ men of tares, woe is to them. The dfjbenftiion is committed to me. faith TahI, Wee is vriome then, if 1 preach not the Gofpell, A threefold woe then is vntotMm, that hauc not only the cal- ling, but the hire alio, and that double, and treble, if they vfe not diligence, as is fomctimc feencto the fcandall of the Miniftery. 8 A vicious lift in all persons of note, and qualitie, whe- ther they be Migiftrates,Mini(ters, Matters, ancient, learned, or of any excellency any way : they doe not only finneinthe breach of Gods Law, but m giuing example to inferiourper- Sinnes agawfl the fifth Comman dement . fons, to that they pull vpon them the burthen of their fimics alfo: and becaufc many are ready to follow them, more than men of meaner condition, they make their cftatc by h rre more fearefull than others, the finnes of multitudes, bcfides their ovvnc, lying at the doorc. Wherefore, when a gricucus fall is threatned to wicked Iudgcs, it is laid, Tec frail fall m one of the princes. The Kings of Ifracl that were wicked, are faid to hauc made Ifrael to mine, they are cucn the eldeft fonncs of Satan that be fuch, and therefore good rcafon that they fhould fliarc deeply in his inheritance. Queft.yo. Whence is the rcafon of this Com- mandemenr taken? Anfw. From the promife of long lifs, if Godples.fi not to pre- sent vs with the blcffwg of et email life, Explarr. The promife Jicre annexed may bee alfo read ; That they may prolong thy day es. Not, that Parents haue any power fo to doc in themfehies, but partly keeping them from many dangers which they are ready to runric into, to the fhortning of their daics, butarepreucnted, whileft they obe- diently follow their graue and godly counfell, and partly blcf- (lngthemby vertue of Gods ordinance with fuch efficacy, as that this rcdoundeth to their great good, euen for the pro- longing of their happy and good eftate in this world. And in thisfenfeitisvfuallin the holy Scriptures, to afcribe that to the inftrument which is proper to God. 'Paul commending to Timothy, the ftudy and teaching of the Word of God,faith,/# fo doingjhou f?alt faue both thy felfe and others* And to the Co- rinthianshc faith,/ haue begottenyouvnto Chrift Iefits. There- fore of the rcafon then is thus. 1 That is duly of all to be d«ne, by which they may Hue long and comfortably ; but the rule to be followed forthis, is, Hon our thy fat her andmother : Therefore all are to honour fa- ther and mother. 2 Thou wilt honourthem gladly, by whom thy life may be prolonged, eipecially in weale; but fuch arc thy father and mother : therefore honour Father and Mother. Forxheiirlt of thefe : Life is fo fweet, that ail defire it, and _ 2 I moil, 325 Pfal.8».7« Tim, 4,1^ 32tf 7 he fifth Comm&ndemcnt. Oucft. I. How Pa/cnti f,rolo?ig tbeir chltlrm I ft. I Tim. $. 6. mo(l5 though it be ioyncd with much bitterneffe, and forrow : but to Hue long well, all doc naturally moftcarncftly defire, Co that they would follow any rule, though very hard, for this : but all other rules are vaine, this only ette&uall,the Lord the grcatelt Phyfician telleth thee fo. Doe not therefore har- den thy felfe againftit, but bring downe thy rebellious na- ture, and become obedient feruants, children, and people of all forts. For the fecond : Euery Phyfician, whom experience tcach- ethto be a meanes of the health and long life of his patients, men will honour in the time of neceffity, fceking to them, and carefully following their directions, and hee thinkes him- felfeahappyman, that can cone tothebeft, neither will hee for any thing difpleafe him, though hee be fro ward, and hafty towards him, although his skill often faylcth him, and hee be, till that time, a very Granger vnto him: but thy parents are no (hangers, but fuch, as may challenge fbmcthing at thy hands,becaufe they haue bred>and brought thee vp with care and paines, and God giueth them this blefling to prolong thy dayes, and not to fa lie, if thou honour them. Foolifh then, and out of his wits is he, and worfethan a bruit beaft (which alwayesdoth that, which is naturall) whofbeuer gi- ueth not honour to his parents, according to the fcope of this commandement. But how is this promiie verified, feeing as well inch as ho- nour parents, and doe their duty, as the difobedient, doc often times die in the prime of their age: and the difobedient and vnruly doe often hue long? Firit, it is often verified to obedient children, when as they are kept thus in a temperate and honeftcourfc of life, thedifc- obedienLCommingtotheircudby furfets,or the gallows with {"hamc,in their very prime* 2 It is alwayes verified, bccaufc obedient children liuc wefl, and in the feare of God ; and to hue well, is to Hue long, accor- ding to the prouci be 'r Bene viuerey bis v'mere eft, To line well^s to Uuc twice: and to liuc ill, isneuer to Hue, but to bee cuer dead,as S./'Wfpcakerh of wanton widdowes;^ 'hee that tineth tvpieafure, it dead, whilefiJhceliHcth : fo that, though the dif- obedient Rctftns gf the fifth Comm&ndcmtnt* i j obedient liue long, yet they haue not this bleffing of long life; the obedient and dutifullhaue it, though they liue not many yeares: for one clay is better than a thoufand of the rebellious, which is thecaufe that the Wife man makcth no reckoning of a finners life, though hee liue an hundred yeares. 3 If it bee not verified for life here, yet it is more than made good by their taking hence, they receiuing for frailty, ftrength ; for bafcnefTe3glory ; for temporality, eternity. Who wil iay,that if the King promife any of his houfhold-feruants^ by name,one of his Guard ,a Pcntioncr or Porter, that he iliall cuerenioyhis place, and yetremoueth him tobee the Matter ofhisHorfc, hisTreafurcr,orChamberlainc, that he is not fo good as his word vnto him? and who can fay then, that the Lord of all, if hee promife a long life in this miierablc world, and yet remoueth to a Kingdomc euerlafting, that he is not true ofhis promife? Doth any man thinkc Enoch the leiTe blelTed, becaufe hee was taken away fomehundreths of yeares fooner than others? or doth he thinke it an vnhappinciTe in the good fonnc oflero- boam, for that he was taken away in his youth ? no more are they vnhappy, orleiTcblefled, but fo much the more, whom the Lord is pleaied to take away fiom the euils of this world to come, as faith the Prophet. Why doth the Lord rather promife long life to fuch as ho- nour father and mother, than any other blefling ? Firft,bccaufe life is fweet,and we are apt by nature to hear- ken to any thing to prolong life,but this is gencrall, and fitteth other Commandemcnts as well. 2 Morcfpecially, becaufe children that honour Parents, may be faid in ibme fort to prolong their daies, throuoh that ioy wherewith they are affected when they doe well : for as forrow fhortneth thedaies, according to that of Father la- cob, Tee' [bull bring my gray head with forrow to the gratte ; fo ioy prolongeth them. Againe, by nourifhing them in their neceifity, they prolong their daics, euen as young (torkes, fo that itismoftequallwith the Lord, togiuethem thisrecom- pence in prolonging their daies : which alfois an argument Z4 of 327 E,ckr,8.u. 1 King. [4. Efay f 7- *• Gcn.42.3P4 3>8 The [ixth Common dementi March. 5. 2: of force, tomouc to obedience, and to make them flic difobe- dience, feeing this is a death to their good parents, and they are like the viper herein, which,as is thought,is the death both of fire and dam in the breeding, and comming forth into the world. 3 Becaufe the way to come to an eftate of honour, is gU uina honour,according to our proucrb, Qui nefcitparere.ncfcu infer Are, Beel^owethnot how to rule, that knowi 'th n >&t how to- obeyfirfi. Wherefore it is iufLwith God to cut off the difobe- dient, that they may not liucto honour, and to prolong the ;, life of the obedient, that they may come in their age to bee obeyed and honoured. £Ui;.fl. cm. Which is the fixch Commande menr, or the fecond of the fecond Tabic ? A nfw . Thokfhah doe r.o murthcr. [i^ie/L 91. Whar is here forbidden ? Anfw. Allmurthering of our fellies or others, 'and all appro- bation hereof, either by command, counfell, co?;fent, or conceal c- ment : fcoidh, all tniurious allions tending to the preiudicc of our neigj. hours life : thirdly, all raylwg and retitUng [fceches : fourthly, all martl-crous de-fires and affelhons of the heart, a6 \ malt ce, hatred, and enn j : fifthly, all cruelty towards the crea- ture, which jheweth a murtherous mindc in y}. ExpUr. The Lord hailing prouided for the vpholding of ererymanin his eftate and condition, to preuent a confufi- onamongft the orders of men, procccdech here to take away particular abufes, which if they fhouid be, this order cannot Itand, and firft the moft horrible of all other, murther, the dc- fpoiling men of their Iiucs. Now, becaufe the Pharifccs er- red, when they retrained the finne here, to the outward and compleat act of murcher, our Sauiour Chrifl: rcprouing this their abfurd cleaning to the letter of the Text, I hauc more largely according to hisblellcd direction fet dovvnc, the finne againll this Commandcmcnt. It may well be referred to thefe fine heads. Firlr,a£tuall murther, which is either of our fellies, or of other Agvnft Murther. other men. i Thou fhaltnot murther thy fclfe, hovvfocucr thou art prcfted by temptations of pouerty, difgrace, or other heauy croiTcs, whereupon the Deuill is bufic about thee, and feckcth to driuc thee to this defperate fclfc-execution. Thou fhalt fcarc, and neuer yecld to lb horrible an a6r, what- foeuer becommeth of thee. And that thou mai(t the better beprcferued, becaufe the Deuill preuailcth again{t many in thefe dayes, and againftfome that hauc formerly had a care to doe well, 1 hauc ietdownc here the moft crYcctuall meancs of preferuationin all affaults. Firfr, take heed of all forerunners of thefc temptations, as of pride, and carrying a higher failc than thy eftate will beare : forwhenamancommeth thus to befpent, and mud ncccfla- rilycomedowne, and bee laid open to the world according tohismcanes, his proud heart cannot indurc to yeeld, if by any meancs hee may auoid this open debafement, whereupon Satan is ready, and biddcth him murther himfelfe : this is plainly to bee feenc in many examples in ourdaics. Another fore- runner of this, is fome notorious finne or finnes, which are committed in fecret, but the conference Will notfurTerto bccfccret,but accufcth for them, and then Satan laycth hold hereupon, prefYing the thrcatnings of the Law, and neuer cca- ieth till he hath driucn a man to the defperate making away of himfelfe. Thefc hideous finnes arc murther, adultery, penury, apo- ftacy, or back-fliding from the truth before imbraccd, and luchlike. A third, isgenerall fecurity, in matters of religion, from which when the eyes come to be opened, there arifcth an horrour and trouble in confcicncc, which the Deuill further prefleth to defperate felfe-murthcr. Wherefore leteucry man firft be carefull to auoid thefc waies. Let him pucon humility, lining rather in meaner fafhion than hee is worth : let him watch oner his hands and heart and tongue ngair.it murthcring, againR adultery, and vn- clcannelTe, againft 1 vine* and forfwearin^, and oucr his waves againft back-fliding: and let him in all his dealings kcepe a good confcicrcc. If thou (halt fay I feare not this temp- tation , I hope I fhall kcepc mee without this penfuie i careful- -, 3*9 FoierHKncrs of fc>.fc~mi,nbcr% JP Thefixth Commtndemens. ROHJ.?. i Labour for pa- tience* carcfulneiTe, far enough from it : here what the Apoftle faith Be not high-minded, but feare : confidcr that thou art a man and if a man, fubic<5t to the like paflions, as the mcaneft and worftofmen, if thou take not the better heed. It is nowik dome, to furfct the body, andthentofeckeaeure, neither is it wifdome, to let the enemy into the City, and then to fceke to driue him out againe. In like manner, it is no wifdome, but great folly, to put a mans felfc into the hazard of this defpera- tion, thinking then to be cured againe. Labour for patience in all crofles, according to the exam- ple of thy Mafter Chrift, if being a fcruant thou bee buffeted pinched with hunger,and hardly intreated ; or being a childe, art neglected of thy Parents, and difcouraged ; or being a fub- ie6t,thou art in danger through thy Princes difplcafurc ; con- fidcr not fo much the greatneflfe of thy crofTe, as the reward, ifthouhaue patience; confider the vanity of the moft excel- lent things in this world, the ftiortnefle of all crofles here, and the moft worthy partners which thou haft, both Chrift and all the holy Prophets and Apoftles, to whofe fbeiety it is ioytobeioyned. The want of this patience breedeth difcontent, and dif- content, with the Dcuils furtherance, dclpciation and mur- ther. 3 Confider, if at any time thou beeft thus tempted, that tomurtheramansfelfe, is the moft vnnaturall finncthat can be in the world : and therefore (becaufe other meanes of pu- nifhmentis taken away) the Law doth brand the dcadcar- kaflfe with infamous burialJ. 2 It is alfb the moft dangerous and vnrecouerable (ex- cept the finne againft the Holy Ghoft) for it fcldome giueth any time of repentance, and perhaps more feldome any pro- bability. Heethatdyeth thus, dyeth alas in Satans worke, and I feare mce in Satans hands. Yet I prefumenot to con- fine Gods extraordinary and boundlefle mercy, that can reach it fclfe forth inter font cm & font em, after voluntary head-long precipice. I deny not this to bee poffiblc. But O dreadful! triall of this ballancc, which in probability weigheth downe fo heauy on the other fide, as to prefle wretched man to hell, it Sinncsagtwjlthcfixth Commandment. it felfc ! DiftrefTed Brother,art thou tempted to this hcllifh and monftrous (innc ? Gather thy ftrength vntothee, fay, Auoid Satan; Ifthoutellme I (hall notwithftanding be faued, com- mending my foulc to God when I die,fay,Thou art a lyar, and the father of lyes : for the truth faith, If a righteous man tur- ned from hhs right eoufnejfc, and commit teth iniqnitte, in the fin •wherein he U fourd, he JhaHfrre/ji die. If hee tellcth thee that thou fhalt thus end thy forrowes, fay, Thou art herein aJyar alfo Satan, I (hall pafle thus rather from forrow to greater fur- row, from tcmporall woe to eternall, to be gnawed vpon by the worme that neucrdyeth, and to be burned with the fire that ncuergoeth out. If it be laid, there are fome that dye thus,to preferue vertue vnuiolate, as Lucret'ta to preferue herchaftitie, andccrtaine Matrons of Rome, of whom Saint sSfugufline writeth : and fome, that they may be glorious Martyrs, as the Donatiftsof old, holding that if they could procure death to themlelues^ they friould immediatly paffe to glory in heauen. They are ail in the fame dangerous and damnable plight; notwithstanding, without extraordinary, and euen miracu- lous repentance, they pcrifli, as guiltie of their owne death. Reade Saint oyfugufbine in the fame place, excellently fctting forth the vice of Lucretia, which by the Heathen was com- i mended for a vertue. 2 Murthering of other men: This isvniuftly tofhedthe bloud of any man, by any meanes whatfocuer. Firft, I fay, it is an vniuft fhedding of bloud : becaufe there is a fheddingof bloud, that is nofinne, as of the bloud of creatures, which are giuen vnto man for meat, or which arc any way no y fome yii- tohim, contrary to the Tacian herefic, which denyed it to be Iawfull to kill any thing. Againc, there is afhedding of the bloud of man, which is no fmne, viz,, when it is done iuft- ly, by fuch peifonsasto whom it doth belong : and this is-by theMagiftratc, or at his appointment only, and that by iuft proceedings: for, Hee hear 'eth not the Snvrd in vaine, bnt tvo murther, which is the translation of theLatinc,jVa/z ocefdes. And furcly thofc that arcconuiCted of Man -daughter, hauc in their inditement their load of this word occidere. So then murther legally and precifcly taken is either comprifedvnder occihon, or elfe it is not forbidden in this Commandement, which were very abfurd. Morcoticr, thecafeof ourexcufed and refined Man-flaughtcr, dirfereth much from thiscafe, put by the Lord, by which the Law for thequittingofhim that flew his neighbour vnawarcs, is illu- ftrared. For though the word ynot laying wait, be vfcd,and not hating bis brother in time paffed; looking to which words otieiy, his finne may bee extenuated, for that hce that flaycth his neighbour in a fudden quarrell, may be faid not to hauc hated him before : yet confidcr the inftance that is giucu, of one cutting wood, to make plaine this Law, and \i willappeare that 335 | Gen. 9. Exed.il. Exod. 21.15, Deut. I*. $ . w Thejlxth Comm&nA(mcr*t< \ Sam. i*. AftsJ.i. Dcut.11.7. that the Lord hath no meaning to giuc any toleration to any killing in quan els, bmonely out of all pretending before, or intending then, as it is not with him that killeth another in heat and fury, feeing howfoeuer he doth it fuddcnlv, yet bee endcuourcth is:, and ^r«/Wmadchimfeife guilty of the rmirtherof VtiA^ Achi:ophelofDauid, ifithadbcenc proceeded according to his counfcll, and the high Pricfls of the murther of Chrift. 1 HccthatconJentethas Tilated'id vnto the Iewes, about the killing of Chrift, though hecwafhed his hands, andSau/ vnto the killing ofSteuen. 3 Hethatconcealcth, as isfetdowne in the cafe of a roai/ found flaine, whofemurthercr is vnknownc, the Elders of the City necrcft fliall purge themfclues of the guilt of thisbloud by wafhing their hands, and faying, Our hands hauc not flied thisbloud, neither haueoureyes iccne it: fo that if any had icene it, and notrcucalcd the murther, hee had made himfelfe guilty of murther. Now, this murther is (o odious before God, as that hec which 4£Aii}ft Murther. 337 Excd. 11.14, Murther, a moji which doth it, mutt die without any tauour ; yea, if he flyeth to trie Sanctuary, hce fliall be pulled away from thence : for, jhottjhalt take htm from mine lAltar, faith the Lord, and put him to death. Whence we may fee, how great the Popes pre- emption is, in giuing pardon for grofTe murders,to fuch as flic to anypopifhfandUiary. But iuftly hath the Lord appointed this feuerepunifhment : firft, becaute murther is the deftru&ion of a little world, as man is rightly called,wherein the wonderfuilwifdomc,powcr j gmiKimfmne. and mercy of God doth as much appeare. 2 Bccaufe it is the defacing of Gods Image, which is in cuery man, betwixt which, and the clipping of the Kings coyne,hauing his Image, there is no companion. 3 Becauieitis an incroaching vpon Gods office, to whom alone it belongeth, to call men when1 it pleafethhim, out or this world. 4 Becaufe it is the grca-j teft breach of loue and peace, and fo the greateft finne againft ! Tolm 8.44. man. Whence it is, that Chrift intitleth the Deuill a murtherer,as by his proper name; and how fecretiy foeuer murther be com- mitted, ic is noted aboue all other, to be a crying finnc. Cains murther cryed to heauen againft him : the ./Egyptians murther Gen 4. made amongft the Iewes children, cryed againft them: the ! finneof the rich, denying the hire of the poore, cryed to hea- uen, and this is a kindc of murther alfo: inthefe places wee readeof finnesthat are crying for vengeance; to (hew, that murther of all ftnnes is the molt crying hnnc, fo that the mur- ther mail not reft, but if man reuengcth not, God will ; if man cannot know it, God will make it knovvne, fometlme making the dead body to bewray the murderer, fometimethe birds, and fometime the murderers owne confeience. And hitherto of the head finne againft this Law. A fecond finne here, is the next degree vnto murther, all iniurydone vnto our neighbour, tending to the preiudicc of his life. 1 By (hiking and fighting in priuate, vniuft quar- {m« relling, whereby it commeth to pafle, that an eye, or tooth is loft, the head, the face, or the arme is bruized, or broken, or fomc other part of the bodie hurt. The Lord prouideth j for the punifhment hereof; Ejcfor eye* tooth for tooth ,hand 'fir Exoa.n.i4. A a hand, lames 7.4, Aqaufi quarrel- 338 Jheftxtb Commandment. 9 Efay i.i$. Exad.ii.24. Againft nailing (pcccbcs. Matth. 5. »». Prou.1a.18. Ephcf.4.31. hand, and to pay the charges of the party ftricken, during the time of the healing. 2 By grinding the faces of the poore, in felling., and letting without all confeience, in diminifliing their hire, orin taking their mcanes away from them; this is alfo called opprefiion, by which rich mens hands are filled with bioud, and fuch an opprefling bloudy fin, as tha* it fhall efcapeno more than achiall murther, when thepoorecryout vnder this burthen : the Lord threatnetb, that his wrath fliall be kindled, and hec will kill them that vfe it. 5 Byvfingany outward meanes of impairing our neighbours life, or health; as if the PhyficianorChirurgion fliall deale falfly with his patient, giuing him rather things againft, than for his health, that hee may be the longer vndet his hands j or hauingno skill, or but little, 'fliall pretend skill fuflicient, and fo keepe him to the indangering of his health and life, from fuch as bee more skilfull : and likewife if the Apothecary, through a greedy deli re of gaine, or by neglcct,(liall giue one thing for another, vi:wholefome,improperingredients,inftead oftheprefcribed, here is not only a wicked deceit, but a degree of murder. And as it is in regard of others, foalfo is it in regard of a mans owne felfe, if he fliall by any meanes willingly impaire his owne health, rather choofing to endanger his life in time of ficknciTcjthan that he will be at charge for the meanes of reco- uery in the time of health, rather ftaruing through idlenefTe, than working: oron the contrary fide,following drunkennefle, furfetting and whoring,to the breeding ofnoyibme difeafes in hisbody;thus,and whatfoeuer way elfc he taketh,totheprc- iudiceof his owne life, beiidcs his finne againft other Com- mandements, he is guilty of felfe-murthcr. Thethirdfinneistoraile, andrcuilcin fpecches, although noftrokcis giuen: for this is alfo a degree of murther, Chrift himfelfe being Iudge, where fpeaking of murther, hee faith, WhofoeHerfhalfay vntohis brother }Racha,/heiIbe worthy to bepi- nifhedby a Comic ell: and whofener fliall fay , ThoHfootcfiallbe in danger of hell fire : For railing.and bitter words, are iike the pricking of fwords, and therefore are net only forbidden, but all appearance hereof by crying out aloud, where the Apoftle biddcth to put away anger, cuill fpeaking, and crying. And good Againft Malice and Cruel tie. 33? 4> Again fl malice, hatredyindenuy. Matth.y 2.x. lames i. 10. good reafon, that this fhould be forbidden here, as a degree of murther, feeing experience teacheth, that of words Llowes doe commonly arife. The fourth fin is to hauc murtherous affe&ions of malice, hatted, and enuy againft our brother, or but the firft degree hereof, vnaduifed anger : for to preuent the height of thefe euill affections, the Lord threatneth fuch, asbcevnaduifedly angry, as culpable ofmdgement ; and-Saint lames faith., that the anger of man do th not work* the right eoufneffe of God, Th i s vn- aduifed anger is hcatarifing in vs, vpon ibme priuateJniury done vnto vs, or to our friend ; pricking vs forward to re- ucnge, and this may well bee faid, not to worke the righteouf- nefleof God, becaufeit fettcth not a man the right way, but contrary to that, which the Lord hath appointed vs, laying , Vengeance is mine, and I will repay it. There is a kinde of anger, which is commanded;/?* angry, but fin ^r,but this is not an hu- manc,butholy anger,and hath thefe properties : Fir(t,itis only againft fin,and not againft that, which is a priuatc difpleafure done vnto vs. Such was the anger of Mofes, when as comming . from the Lord writh the tables of the Law in his hands,leeing , , the Idolatry of the people, he threw them do wne, not being! j able to hold, when he law God thus highly diflionoured. 2 It is onely, becaufe God is offended : for the fame finne • i may be to the offending of God, and of our felues alfo.becaufe „ 2 ^ , . j it is iome miury vnto vs : as when a lcruant neglccteth his 1 0fended j matters bufinefle behinde hisbacke,orfpcndcthhismoneyat I the Ale-houfe ; or when a people walketh flubbornly againft their Minifter, orrulcr; in thefe, and the like cafes our anger mutt not bee for our felues, but for our God. Here meekc CMofes himfclfc erred at the waters of Mcribah, when the people murmured for water, fo that be could not enter into the land of Canaan. 3 It is not fudden, but vpon deliberation, according to that precept., Bcefvtft tobeare, flowtofpeake, flow to wrath : Thus aAmbrofe Bifliop of Millaine obtained at the hands of Tbeodofim the Emperour,after that he had greatly offended by fudden anger, that hce fhould not fuffer any decree made in his \ anger to be executed till thirty dayes after. \ A a a 4 It Rom.11.19. Ephef^. 16. " Properties of ho- ly anger. I Ageivftfinne. 3 Itunot fiddev. lames t. 19, 'lbcodor.^.C'17. J4o_ 4 Uir.bnotLtMti- PfiJ.103.8,9. Ephcf. 4 i5. 5 It anfetbjrom 1 Cor.rj. GaU.j. Rgt.t.jc. lames 3. Iudc,vcif$>. iohn3.i?. Kom.3 13,14. 5 Properties of trutite* Prou.ii.i*. 1 C'ueliig'mtbc iool^cs. I Gencf 4. ' Gene/.? 1.2, The fix th Commwimcnt. 4 It doth not continue long, but is foone oueragaine, where there is repentance, according to the example of our Lord, who is flow to anger, and readie to forgiue: wherefore it is laid • Let not the Sunnegoe downe vpon thy wrath. 5 It arifeth from loue, and is guided by loue, thcloucof God, and the loue of our neighbour, that hath finned: for whatibcucr is without this, is finne : and if any be fallenby v:- \ firmitie, faith the ApofKc, refiore finch an one with the (pirit of meeknefifie. When anger is thus ordered,it is fo farrefrom being j a firme, as that itisnecefTary in all men, it is zeale for Gods | glory ; and out of this anger, the difgracefull words of fooles, wicked children, fons of a whore, &c. haue rightly, and with- out finnebecne vied, as by the Prophets, our Sauiour Chrifl, and by the Apoftlcs. But out of thefe cafes, anger is fledily, and if it be more violent, it is hatred ; if it d wellcth in a man to make him watch his opportunitie to be reuenged, it is malice ; if itcaufcth ioy, when it falleth out ill vnto our neighboured griefc, when it is well with him, it is deuillifh enuie ; if it be a perpcrnall barrc to reconciliation, it is a reprobate affection, I as of inch as cannot be appealed. Now as the very a&ofmur- ■ therhathbeenefnewed to be a moft odious 'finne, foarc thefe degrees of railing, anger, Sec. 1 Firii, the heart and tongue is here fet en fire, ofi the fire ofi \ hell, neither good men, nor good Angels durlt euer doe thus, I no, not Michael the Archangel!, when he flroue with the De- j uiil, about the body of 'Mofes,he durfl not -blame him with cur- \ fedjpea^^g, but [aid, the Lordrebnke thee, 2 To finne thus, is to be a murchcrer before God, euenas Cain was, for, he that hateth his brother h a man-flayer. 3 h is a proper brand of the wicked ; His throat is an of en Sefulcher3tkefoyfonofj4fhes is v?>dcr his lips ■' his mouth is full of curing and bitter nejfe. 5 The fifth finne againft this Commandcment is all crueltic towards man or beaft : for the righteous man is noted to be mcrcifull, cuen to his beaft. Crueltic is fometime in the very lookeand countenance, when it is caftdowne towards any man : thus was Cairs towards iAbd, before his murthcr, and Labans countenance exprefTcd his malice againft Jacob, be- fore Jgairft mnrther »f Settles. 34' In thaw i'cba- umu)\ Matth.Ji;, Toiw/scbfutr'h tictoiratciiJje poors. fore his departure : and this downeward looke is a fin in any, when an ill mmdc is hereby fct forth, as it is for the moil part. 2 In the behauiour there is cruclty,whcn it is harfhandchur- lifh, as tb(J&*?s is faid to haue bcene cowards his feruanrs, Co as that they could not tell how to fpeake to him :ofhim therc- fjrc it is (aid, He was chtitfifb, and ill 'conditioned, and this is an ! x Sam. 11 ill condition indeed, and vn worth y a Chri (Via n, feeing our lef- j fon is, Learnc ofntec, that I am r,?cc!^e and gentle. 3 When any way too much fcucrity is vfed, by the rich towards thepoore, by officers to Aards malefactors, dealing with them in ail extremity ; by gouernours, towards fuch as be vndcrthcm,vnreafonabiy correcting, or otherwifc exprcf- fing an hatcfull m'inde ?gain(t them. This wasahnnein the j Pharifics, that brought the rviukcrcus woman to Chri(t,brea- iohi • thing out cruelty againft her, and all they (hall haue iudgment j mcrciletTc, that are thus without mercy. 4 Cruelty is in the vnmercifuli vfrgc of thedumbecrea- VnrrutitfuU j ture, working them without reafon, pinching them in things j zf^°f thc ! neceffary, beating, or killing them without mercy, or other- ! j wife abuling them, fo as that they furfct, or grow difeafed j j hereby ; all there arc wicked ads, and (hew wicked men, I whofc mercies are crucltic. For howfoeuer the Apoftle faich j ■ comparatiucly ; T>oth Cfod take care for Oxtn f it is cer- j taine, that God doth take care for Oxen and Horfcs, and for the very Fowlcsof the ayre, feeing that hce hath made j a Law, forbidding, when a man findcth a birds ncft, to j take the old together with the young. It is therefore to j bee vndcrftood, that hce doth not rake care for Oxen prin- cipally and chiefly, but fubordinatcly, as iris care is towards all the creatures. And hitherto ofthc hnnes aorainlt the bodily lift*. _ s > Now there bee iinncs alio againft the iprrituall life and rkv.mbcrof foulc, according to the teaching of Saint "7^/, who ilicwcth fouler. a cafe, wherein a mandeftroyeth the foulc of another, viz. iCor.Si when he isanoccafronof his [tumbling, and falling into flnnc. Thus Miniixers murthcr, or at the ieaft make themielucs 1 in Miriiflcrs. guilric of murtheringthe foules of the people, committed to their charge, when as through their default any of them pc- A a 3 rifh. duu.b twtures. I ProY.i».io. 1 Cor. 9. Dcut.iritf. 34> ihefixth Ctmmandement. Ezech.j* \ 2 Pentttsa&d AUFcyl 3 tkigffatrs. Halb;e.i 5, uorr >.y Lcuit.ip,i7. rifh. This is plainly taught in E^echie/, whom the Lord told S-that he made him a watch-man ouer the people, and ifthe er.c- mie, which is finne,fhould come, and dcilroy any, he not fi- ning them warning, their blond he threatneth to require at his hands. If any Miniftcrthereforc,either by neglecting to teach and watch ouer the people, and much more, if by falle do- | citrine, or a wicked life, he be an occafion that any die in their ; finnes, lie fnalivndoubtcdly anfwer for this foulc-muithcr : if I he endcuoureth, being furnifhed with gifts ncceffary tofaue ' them, whoibcucriTiallperifli, he is acquitted, and fhallhaue 1 his reward. Againe,Parentsand Ma(ters,and all priuatc Gouernours are murthcrcrs, if by their neglect or bad example, their children, fciuants,or pupils peri ill by ignorance,prophannefie,oranyo- tker linfuil courfc of life, which they might haue amended in them, by teaching, charging, rcprouing, and requiring better things at their hands,andlcadi' g them on by a good example. For this, as hath beene (he wed, is their duty, as itistofurnilli them with tilings necciTary for the bodily life : and therefore, as in the denying of thefe, they which are vnder their gouci n- mcntpcriihing.thcirbJoudfliallbclaid totheircharge,foisir, when they den y them means ncceffary for their fouls;and much more, if they giuc them the poifon of bad counfell, or bad ex- ample, this murdering of ibules /hall be charged vpon them. And iaftJy, cucry neighbour, that giucth his neighbour drirrke to make him drunken, that ftirrcch vp one againft an other to righting and quarreling; and generally, ifheeinti- ceth any to iinnt, or doth countenance, and fauour, and de- fend it, to the fccartning of a man on therein, rucry of thele waies he isthecaufeof the dcftruclion of his neighbour, and (hall anfwer as a foule-murthercr. For this is taxed in Gods word as an high offence; #-"0 be to him that gtueth his neighbour drtnke, that is, to make him drunken : and itisfetdowncas an height of hnne ; V/h:ch rot oveiy doe fitch things, but fauour fxch as doe them. And good rcafon, frcingeuery man is bound tokecpe his neighbour, as much as in himlycth, fromfinne, otherwifc hec is cenfurcd, as hating his brother : For, Tkost Jhalt not hate thy brather mthy heart A'zith the Lord • but rebuke him Tbedtttitsofthefixib Conmtndemtat. 343 himplainely and not faff er him tofinnc. Oh then, how fhall hcc anf\verit,thatprouokcth his brother to finite? without doubt he (hall be Judged as an hater, yea, a unurchererofhis brother at the la(l day. Qu eft. 5,3. Whnt is here commanded? Anfvv. Oiit of the lone thu we heart to our neighbour, as much I as in vs licthytoprefirue his life and he M;h,ahd specially the life of his foule,by pood couMfeft.exliort at ioxs, admonitions, and the lib?. Explan. The duty here commanded, arifcth from the con- ^deration of the finne forbidden, for if it be forbidden to mur- ther, then it is commanded to faue life, becaufe he that faucth not life when it is in his power, is guilty of murthcr. Now, asmurtheriseitherof mans owne felfe, or of another man, (6 the duty, that wee may bee free from the guilt of any murrher, is to endcuourto faue both a mans owne life, and the life ofa- notherman. Firftthen, thou art here bound to preferuc thine owne life, by thevfeofalllawfullmeanei: I In thetime of danger, fly- i Tofjucwrawe I ing from one place to another, whether the danger be by per- ( fyttyffpxtjm \ fecution, as Dauid was indangered by SshU and therefore fled Um $ ^xnltr- i fromhim,and as Athanaftu^n holy father of the Church, hid J l himfclfe a longtime, when he was fought for to the death by ! the Arrians, and as Eliah long before fled from lez,abel : or if' the danger bee by famine, as Abraham, Jf&ac, Iacsb, Naomi, ; and other holy peifons hauc commonly done : or if there bee ! dangcrby theplague, thechicfe cure of which deuouringe- uill,ncxt to repentance, i$to change the aire, and thatfpeedi- ly, not in an opinion to be iafe from Gods flrokc, but in obe- dience ro his will, who would hauc vs to prcieruc our Hues by allawfu]lmeans,in the time of danger. And aprincipall ground 1 of all this, lsthatcommandcmentofourSauiour; If they per- f Matth.io fecHtejoumone fity,fly into another, and the fpcciall command j i Kwg.17. vnto Eltah in the time of famine, and the Lords manifeft ap- ' Gco.u probation of Abrahams flying then, comforting him, and ta- king his part againft Kings. If it be demanded, but may Mirriftcrs fly in the plague-time, and lcauc their people. 1 . m A a 4 Without King. 1 9, Gen.xo. Q^eft, 344 Tbtt Minijlers may fje in uat of dauyr. fulinxines m timet of j/cli>ti£c. Efty jS.21. 3 To defend oitr [ekes with owt be ft force* 4 By vfni 'aiv~ Jtdlrixreali07}< a.Sao>.i.i8. Nek 7.1*7. TolYlfcvHtalK): tber mansiifeX j By almes- ekedi. 2 Tehtlpcin tin: e of timber. 1 Kin^.iS.13. 3 By patience Prou.( j.i. 7£/; hid the Prophets ofthc Lord incaucs,tofauc them txom Abab3 and Itauabet, in rime of perfecution. 3 By patience and ircckncflc, prcuenting quarrels, and blondfhcd,thndoth otherwife oftentimes follow. The parts ofthisgcntlcncfle,and mecknefle are : 1 Soft anfwers, when any mcancs bee vied to prouokc vs -» for, A [oft a;fver puttetb awAjftnfc. Dawdsfmy was calmed, when Abigail cunc vn- to him with gentle and plcafing words; and without doubt, fcruants The duties of the fixtb Commandment \ 345 icruants and children might cfcapc many cruell blowcs, i** they would frame their tongues to this foft anfwcring. 5 A flayed temper of aft'cc-lions whereby wee arc not fud- denly moucd, and for trifling matters, neither doe wee keepe | our anger as hath becne fhc wed already ; Be flow to anger, a?;d { let not the fim;e goc dar.vnevpon tbywraih : for thus is this dan- i gerous finne prcucnccd, which for want of this (tayed temper, j many doe commonly runne into. 3 A difpqfition alwayes to interpret fuch things, as are done again!* vs, in the bell fenfc that wee can : as it is noted to be the property of louc ; // ihittketh n&t euiH : for by a mil- i Cor. 13. j. conltvuCtion, men are often prouoked caufclefly to finne a- | gainft their ownc !oules,or when firvall mattersare aggrauated, and accounted greater. 4 A louc of peace, andfeekingit, with all men, as much as may bc,accordingto the precept ; As much at inyonljeth, ' Rom.12 8 haxe peace with allmen : And againe ; Doefl thoudefirc to j Hue long, and to fee good daics ? Reftd'wethy tongue from emll, PlaI.34.Ti, and thy lip that they fpexke no gn ilejeafeto doe cutUJearneto die well, feektp-aee aim er.fuc it . 5 Lallly, a mindc content, for the louc*of peace fomerimes to depart with a mans right,as Abram the vncle, gauc Lot his nephew, his choyce, being content with that part, which hec left ; and Chrifr,whenhe had proucd, that he was not to pay tribute, or poll money, did notwithltawding pay it being de- manded. By interring, and timely bringing totheburiall, dead bo- dyes of Chriltian people, or others, which being vnburicd would benoyfomc, and prciudiciall to the liues of thcliuing. Wherefore Abraham prouidcth a place to bury Sarah in. But thistaxeth not the hanging vpof parricides, or other notori- ous murchcrers in chaines, without buriall, who are vnwor- thyof the honour of Chriltian buriall. And this duty doth more properly belong to the firth Commandcmcnt. . Now, as there is a ipirituall murthcring as wcilasacor- poralJ,fo there arc dutyes to bee done to prefcrue the fpintuall life ; andfirit to preferuc thine owne, thou art bound todc- fircchefinccrc mike oftheWord, asS. Tetcr faith, that thou mat (I Gen.T}. 1 Vcr.1.1. Rom. 10. 4- M5 i Peta 1. Kom.10.14 PfM 1 1 9, n, iCoi.j.i*. lames 1. iz. To prt (erne the Ufsoflbefoxle. Hcbr.3.13. Lcuit.19^7. ibtjixth Comm&r)Airntnt. m.uft gro-x t-?ercy- , attend the preaching hereof, vvherby faith may bee wrought and confirmed, and that with all diligence J as it is to bee preached in lea fori, and out of feafon : thou: muft hide the Word in thy heart by fcrious meditation, as r£W/Wdid, and let itdwcil plcnteoufly in thee, pray conti- nually for grace, and reuercntly receiuc the Sacrament^, and vnto all thefc ioyne obedience ; be doers of the word, and not hearers oncIy,dccciui.ig your fellies. If any of thefe things bee neglected, thy foulecannot Hue, thou deltroyeft thy ieife eucrlaliingly. To preierue thy neighbours fpirituall life : 1 If thou bee a Miniiler, teach, exhort, rebuke, vfcallmeekcnciTe,difcrcti- on,and diligence in do£trinc and hfc,to kcepe in the right way, to bring in fuch as are out , to ftrengthenthe weake, to com- fort the faint-hearted, to curbe the vnruly, to informe the ig- norant, and erronious, and to further the falsification, and faluationofall. 2 Ifthoubecftaludgc, a Ruler, or a Magiftrate in execu- ting iufticc, feekc not onely in regard of tcmporall punidi- menrs, to make men afraid of (Inning, but much morc,bccaufc they (hall thus damne and deftroy their owne foules, com- mend an honeft and deuout courfe of life, both by word, and example : (b as Saint Tattl faith to Timothy, thou maiit fauc both thy felfe artd many others. 3 If thou bee father, or mother, matter or priuate gouer- nour, teach and fcafon youth in good things betimes, com- mand them with ^Abraham to walke in the way of the Lord, infrru& tbcm in the grounds of religion, out of the holy Scriptures, euen in their childhood, with Timothies grand- mother, chaftize them duly when they finne againft God, as Ely did not, and in all things bee an example of holineiTe vnto them, bringing them to the publikc place of Gods wordiip, and praying earneftly for them with E/kanaznd Hannah, 2nd thus thou flialt dedicate them with Samtttl to the Lord, and well prouide for the faluation of their fouks. 4 If thou bee a priuate perfon, exhort fuch as are backe- ward, and prouoke vnto loue and good workes, reproi* fuch I ibe feucnth CommA»dmcnt< 347 I Cor. io. fuch as offend, and fufter them not to finne ; fuch as are for- ward in goodnciTe , encourage with the Kingly Prophet, who C^kh , I was glad,when they faid, Let vs goe vp to the houfe o- man, &c. let my voife grinde vnto other men, and let another bow downe vpon her. For this is commonly fecne, where the huf- band is naught, the wife is giucn ouer to bee fuch alfo. A«d the children begotten of fuch, betide that the Lord efteemeth them as bafe, excluding them from bearing office in the Con- gregation to the tenth generation, doe commonly follow theftepsof their adulterous parents, (a family is made of a chafte houfhold, and a Church of God as it ought to bee) a very brothel-houfe and Stcwes, lothfomc to God, and to all good men. 3 It is an intolerable wrong to the husband, to bee thus r.bufcd; in that he nourifheth, bringethvp, and prouideth for, as for his owne, the baftard brood of lewd knaues, and thus adul- Adultery \ Fornicdticnt adultery is greater than any theft,bccaufe a man is hereby rob- bed of his whole eitate,defraudcd of his chiefeit worldly trca- fure, and preucntcd of his greatefl: comfort here, through the want of genuine true-begotten children, thefe baitards being fuggeftcd in their itead. Andthereforc^asmurthcr hath becne and is daily miraculoufly difcouered,that it maybe according- ly pumfhed, fo did the Lord appoint a miraculous way for the detection of adultery, that it might not efcape vnpunimed : 46*. holy water, which the woman fufpetled lliould drinke, that fhouldcaufc her thigh to rot, and her belly to fvvell : and there is accrtaine precious (tone as fome report, at this day, which being laid vpon a woman deeping, maketh knowhe whether fhee hath becne falfc to her husband. How odious this (inne is,appearcth by the punifhments ap- pointed by men, led onely by the light of nature : fome ad- iudgingthe Adultereffc to be punifhed,with the cutting orYof hernofe,- and the Adulterer, with a thouiand (tripes, as the Egyptians: fome a Ho wing to kill fuch, as were taken in adul- tery inftantly, as Solon : fome adiudging that the Adultereffe mould cut the throat of the Adultercr,and the next kinfman to him mould cut her throat, as a people dwelling Southward from the Indians: and fome (toning them both to dcath,as the Turks. Nebuchadnezzar hearing that one si cab and Zedc- c/oiab, Iewcs, had committed this wicked ncflc with two mar- ried women, broiled them to death vpon a gridiron. Zaleucut, a Law-giuer of the Locrians, appointed both their eyes to be put out, and when his owne ion was taken in adultery, rather than the Law fhould be broken, hec (pared one of his fonnes eyes, and cauicd one of his owne to be put out. And yet more tofliew how abominable it is to natural reafon,whcn Cabades King of the Perfians made a Law to tolerate it, his fubiccts tooke it fo heinouily, that they would not furfer him any Ion- gcrto raigne oucrthem. Not onely men, but other creatures, led by the inftinct of nature, without rcafon, doe in their kinde hate adultery. The Elephant will not indureit in his fcmall, and it is reported, that a certaine Elephant feeing another man lying with his miltrefTe in the abfence of his mailer, ilcwthem both rand the 345> Numb. J.I 2. Scdnon egocre- d:liiiiflu. Bom* PetMart.in i.Sapj.pni, Topfel Hiflery of 35° AgainftFornha- tion. Dcut.22.29. Exod.2a.17. Deut.23.17. Vcrf.18. fhefeuentb Ccmtnandement. iCor.tf.i4,Tj. v'crfe 18. the like is fiid to haue beene done at Rome, whom alio being {laine,theElcphantcoueredvpand fliewedthem both to his matter at his comming home : and another time, when a man had murthered his wife and married another,his Elephant lea- ding her vpon a time to the place, where the firft wife was bu- ried, opened the ground with histrunke, and (hewed her the dead body. Wherefore, whofocuer thou art that beareftthe name of a Chri(tian,abhor to commit this wickednefTe fa foulc and fo much deterred, cuenby heathen men, and by the very bruit beait: arTurethyfelfe,thathowfecretioeueritbe, God beholdethit,andifnothere, yet hereafter he will open it, to thine eternal! confufion. Or, the a£l of vncleannclTc is committed with a fingle wro- man, by a (ingle man; for if cither be married, it is adultery, but this is fornication: the punifhmentof thisfinne^fold^ was, to be enforced to marry her that was deflowred, and to pay her father fifty flhekels of filuer : and if her father refufed to giuc her to wife vnto him, he was to pay money, according to thedowrie of virgins. And ftraightly hath the Lord char- ged ,fay ina, The refiiallnot be an -whore of the daughters oflfraeU nor a whore-reefer of the fonnes of Ifrael : And in the vcrfc fol- lowing^ whore is compared vnto a dog; for, Thou Jhalt not bring.Azith the Loid3thehireof an whore,nor+hepriceofa dog into the houfe of the Lord. This finne is next vnto adultery, and fo placed euery where in the Scriptures, both becaufe it is next vnto itinfoulnefle before God, and fuchas that whofoeuer falleth into the one, neuer maketh confeience of the other. Many wayes is this a mod dcteftable finne: 1 Becaufe indigni- ty is hereby offered vnto Chri(T, the member of Chrift being thus made the member of an harlot : fax^Knowye not, faith the Apoftle//;^ your bodies are the members of Chrift I Jhall I then take the member ofChrifl, and make it the member of an harlot t Cjod forbid. Know yee r.ot that he which coupletb htmfelfe to an harlot, is one body. 2 Becaufe that by no finnc is the body fb much wronged, as by this vncleannefie, wherefore the fame Apoftlc procee- ded, and faith, Euery fin that a man committer h, is without the boay, but he that committcth fornication, finncth ag*inft his owne body ; I Jgiinft Fortticati$»> lnceji, frc body, that is, actually cutting ofFhimfclfe from Chrift here- by, and diffoluingthe couenant with his God. For the Lord hath vouchfafed to ioync vs that belceue, vnto himfelfe in ma- nage ; now by other mines, \vc offend greatly this our dcarcit loue, andareblemifhed, and madeloathfomc vnto him, fo as that he is at the point of cutting vs off :but by fomication,ei- therfpirituall, which is with Idols ; or corporally a mancut- teth himfelfe olf from God. 3 Becaufe that by fornication, the Spirit of God, the Spirit of ail comfort, is wronged, and that extremely, being thruft out of hisownehoufeand Temple : for, your body, 2s it folio weth in the fame chapter, is the Temple of the holy Ghofl, bought for a price, and is not yonr owe. All which being put to- gether, or any one of which flicweth thisfinnetobee abomi- nable to all Chriftians, that are not of feared confeiences, and altogether them. without feeling of Gods grace towards And it is to be noted, that whatfoeuer difference hath been put betwixt the punifhment of this and adultery, yet itap- pcareth euen before CMofes his Law, this finne was death : for when Thamar, Iudahs daughter in law, had playrd the harlot, Indah hearing of it, commanded that flic fliould bee brought forth ., and be burnt to death. And amonglt the Turkes, they are puniflicd with cightic flripes : and how (lightly focuer thefc fumes of fornication and adultery beepaffed oueramongft men in thefemiferable times, there is a greater punifhment than a thoufand bodily deaths exprefly threatned here again'}, i>/^. eternal! death '.for he that doth t! efe thtngs, faith S . Paul, fh all n mer enter into the Ktngdome of heaven. Secondly, this tankcth them with men of the old world, who arc faid to haue taken \\ iues of all that they liked ; that is,bybrutilli and inordinate comming together with them, before they tooke them, and with vncircumcifcd Shechem, who firftdeflowred Dh:ah,7Lnd then would haue married her, but hee fmarted for Jt, hee and all the men of the Citie being flaine therefore. Thirdly, this is a coatinuall hcart-fmart, and griefe vnto ' them, 351 Verfe i$« Gcn.38. Gajath.f.i^ Gtn.6. Gen. 34. 35* 7 he fcuentb CommAndemtnt ^Againft litcefi. Lcu.io.io, ii i Cor.jx Queft. tsfnfw. Volyy&j. Leuit.iS.i9. them, cucn when they behold that, which enherwife would be one of their grcatelt worldly comforts, viz,, their firit borne ; or any other in what number foeucr, being the fruit cf the bo* die ; w horn, when they behold , they behold their finne : and if contrariwife it be a ioy, as it is to many, woe is vnto them, finnc is yet vpon them. cl of vncleannefTe is committed with a neere kind the guilt of their Or the woman, viz,, the aunt, the filter, and the wiucs fitter, &c. and this is inccfr, whether itbeinmariage,oroutofmariage,and fo heinous is this, that death is appointed for a punifhment here- of. When S. Paul heard, that one among the Corinthians had taken his fathers wife, he dcteftcd it as abominable, and fo a- bominable,as that the like was not h ear do f among the Gentiles, and ccafeth not till he had caufed him to be excommunicated, and cait out of the Church of Gods people. Hew is it a fin of Incett in a man to marry his brothers wife, whereas the Iewes were commanded to raife vp feed to their childlefle brethren? howr fhallthcfe two la wes be reconciled? The law againft Inceft is gencrall, binding all people of all countries, and perpctuall for eucr : the law of the brothers ta- king che brothers wife wanting iffiic, was a fpeciall exception to this law, peculiar to the Ifraelites,and to laft but for a time, whileft there was a fpeciall reckoning made of the firft borne, and of his feed, (till continuing him as it were aliue, thus typi- fying the firft borne aniongft many brethren, who without hauing any (ced further railed vp vnto him, doth himfelfe re- mainealiue foreuer. Wherefore in no cafe may the like now be tolerated, for it is a foulc finne. Or the act of vncleannciTc is with a fecond wife, in the time of the firft : for, hovvfoeucr itmayfeeme, that there is no di- rect: law againft this, and becaufe the mod holy Patriarks had many wiucs, that it is no finnc, to hauc more wiues together: yet now certainly it is noleflc finne than Adultery in conti- nuall practice, to take a fecond wife, during the life of the firft. For firft, there isa direct law againft it, made by God himfelfe; Thou f): alt not take vnto a wife her fftcr during her life ; which may alfo be read, one wife vnto another, that is, a fecond, whileft the firft is liuing : Other wife, it might be law- full, Agtinft Polygmj, fyc. full, the wife being dead, to marry her filter, which is againll all equity of thcic lawes. Eor,whatfocuer woman becommcch any way thy filler, thou mayefl not marry, if ihee be but the daughter of thy fathers wifr, begotten by thy father, or thy brothers wife ; and the rcafon is,bccaufe (lie is thy filler; only fuch an one as is called filler, but is not, viz. the daughter of thy fathers wife, begotten by another husband, mayell thou marry. But thy wiues filler is thy filler, and therefore it is vn- iawfull to marry her, though thy wife be deid ; whence it fol- io wcthjthat this Law* murYbcvndcrllood, as being againll Bi- gimy, which is, hauing two wiues together, though they bee not fillers, but llrangers one to rhc other. 2. The full indicu- tion is againll it, God making but one man, and one woman ; and why did hee mike but one, faith CMalachy, becaufe hec fought a godly feed. 3. ThereisnocxpreiTcand pofitux to- leration thorowout all the Bookc of God, for hiuing more wiues together than one,but much to the contrary, 77j*7m>4/>^ (faith C\\M) Jha/l be oneflejh, not three, or more* And, To anoid fornication, faith Paul, let euery man haue his owxe wife, • and entry woman her or?ne husband, not wiues or husbands. j And Lamech is branded to be the firit that had two wiues. Is it not a toleration, when Abraham doth hearken to Sa- i rahs voice, willing him togoe in to his maid Hagar, znd when ■ fhc being with chiidc by him, hath an Angcll fent to comfort j her, in regard of that flic went withall ? And when Nathan tcllcth D*»/mication or vnchan- ricjfc be once named among ft y oh-, rti itbecommeth Saints: and it is a (lame to (pea^e of the things that are done of them in ferret. If thou wilt bee merry therefore, make not mirth by filthy tal- king or reading : for this is fcurrilous and ieniuall, befecming men giucn ouer to brutifh vncleanneffe, without all comme- moration of the account to be made at the rcfurredion. Thirdly, this Ccmmandement is broken by vnchaft thoughts and defncs of the heart 3 for he thatlooketh v^oi a woman to iuft after her, hath committed adultery already with her in his heart. Thefc defires and lufts doe fometims exceed, for that they arc not motions vanishing away again?-, but continuing the trou- ble &. difquiet of the minde,and this is called a burring in luft; ft ps better to marry than to birrnc. Lu(t, and flefhly defires in any meafure, ate members if on earth that mufl bee mortified ', eucn as fornication and adultery it felfe: according to that I precept ; OWort; fie your members which are vpon earth, forni- 1 cation., vncleanneffe ^inordinate affe'eii ons,and en ill c on enfi fence. *l Fourthly, / Agmft rcmonntfft^n&ocafions ofvnclc&nneffc. 355 Fourthly, this Commandcmcnt is broken by cnrringvpon any degree of vnclcannefie, or vnnecefTary occafions and pro- uocations hereunto. For as euery linke of a chaine is a part of the chaine, and euery fteale of the ladder, a part of the lad- der ;Co euery ftep to adultery, and euery linke to this chaine, is a part hereof, and fo is it for the meanes inducing and draw- ing vnto it. Here then are firftto beeceniured, wantonneffe, either in men or women : it is one of the fruits of the flefh reckoned vp with others, againft which it is threatned,; W they which doe fu$h thingsifball not inherit the l^ingdome of heatten. Now this ispartlyinthceyc, when it wandreth here and there in light manner, being vfed as a window to let in vanity ,(uch were the eyes ofthe Daughters of Ierufalcm, who are faid to haue wan. dn'ngeyes; and thefe are called by Saint Teter, Eyes full of a- dnlterie-y It is partly alfo in the apparell, when the haire is ouer-curioully broydered, or curled, when the attire is ouer- coftly,orthc apparell light and vainc,as is intimated by Saint ! Paul to Timothy, and partly in the gefture and carriage,which indeed istheprincipall wantonnefle, when as thus there fiiall j bee any allurement to adulterous acts : thefc geftures are to be feenc in the whorifti woman,; in the bookc otProncrbs, Shee is light-footed, nowhere, now there, familiarly killing, and full offmooth and flattering fpecches. Wherefore let all, that hate adultery, abftaincfrom euery of thefe degrees, and not by anyotherwifc confidcring of them, labour in their iudgc- ment to make them tolerable, but weighing them as accidents or inducemencs of adultery, letthem fly them, as adultery it felfe. Secondly, to Hue in cafe and idleneffe, is here to be rcproued, for it is a true faying,Of/*y£ tolla4}periere Cupidinis or cm, Tal^e away id/eneJfe,andpreuentwantonnefe, Danid may be an exam- ple,who payed dearcly for theexperience,which he bought or' the mifchiefe comming by idleneflerand the Ifraclites,who be- ing idle inShittim, fell to adultery with the daughters of Mo*. ab : and the young widdows,that wax wanton againft Chrift, are noted to be idle goers about from houfe tohoufe. Thirdly, Surfetting and drunkenneffe are to bee repro- B b 2 ued Gal. 7.19. Efayj.i*. iPcm. J4. 1 Tim. Prou.7. 11,13, Againfi idencfe, 2 Sam. 1 5. Numb. 1 J. 1. 1 Tim. 5. 12. 35* Ezc.i* 49. Ephef.5.4. 7hs feuenth Commandement . Obfcene flttures iThef.j.ii. Mark, tf.ii. Munft. Copmcg ucd,as degrees and occafions of vnclcanncflc. Amongft the So- domites there was fulnefle of bread, and abundance of idle- nefle, and from hence it followed, chat they committed the abomination of vncleanneflfe. Experience fhewcth this daily, that vncleannefle is the vfuall companion ofdrunkenneiTe. It is very xmc.Stnc fcrere & Bacclefngct Venus ; irft meats anddrinkes temperately, and there veillb? nofuch heat ofvenery. 4 Being prcient at obfcene and frlthy ftagc-plaies; namely, fuch wherein the way andmanner of vncleannefle is*acted,and fo taught to the ipectators : againfl which^chere is an expreile precept ; Let nbt adnltery or for?? tent ion be once named amoncrft you, neither filthixeffe, nor foolijh talkjxff. Fifthly ; to banc obfcene ami filthy pichires,and much more to make iijch, whereby filthinciTe or wantonnciTe is rcprelen- ted : contrary to which it is. commanded, Abftai-se from *B appearance ofexilL Sixthly, to dance isfciuious and wanton dances, men and women together. Some dancing indeed hath bcene approucd among Saints,as when Goliah was ouercome, the daughters of Icruialem danced, and p'ayed vpon Instruments in praifing ! God,a;;dfo did by honed mirth, feafoned with fome holy 3nd good fpeeches, as the feafts were vnto which Chrift was called, and the eating and drinking together of the firftChriftians. Thirdly, by eating and drink- ing at fit times, and not (till, eucr as wcare inuited by compa- ny, ordtfordcrly appetite, forncceffuy, and not for rafhion; for woe be to thee, O land (faith the wife man} when thy Princes eat in the morni'-.g : Blcjfcd. art thou ( 0 land) when th y King ea~ teth in feafun+for ftrength ,aud not vnto drunl*enneffe. Fourthly, by a fa notified vfe of meats and drinks, which is, when prayer and tharikfgiuing arc vied before and after them. Meats Cjod hath created to bet received with thanjyfgwing • fir etiery crea- ture of God is good, andmthing is to. be re fifed, /fit bee received with thankefgt^ing ; for it is fanctifed by the wcrdand prayer. If thefe rules of modelty and fobriety be obferued out of a con- fciencc of purity, then all ads repugnant vnto thefe will much more. I Ibe duties efthefcing conuertcd,knew well enough, and therefore faith, If I haue taken from any man by forged cauillation, I reft ore it four c -fold. 1 fay yet, that the finne is not thus done away, becaufe as a common punifhment of finne, it is threatned, that neither theeues, nor covetous, nor drunkards, fiall inherit the Kingdome of Heauen. Whereas theeues and robbers are fejions amonglt vs,and punimed with dea;b,itisdone vpon good rcafon ; becaufe without this ag- grauationof piinifhrnent, no man mould poiTeflehisowne in peace, the bafer fort of our Nation, being through idleneffe, and want of conftraint vnto labour, fo prone to filching and robbing. But alas, were it not much better to take aftridter courfe for the imploimentof fuch idle men at home or abroad, than to fend fuch troopes of able and vigorous bodies to make litcram longam, for pilfering? Though they haue no- thing toreftore; yet we hauc mines to dig, and many other publike workes, and may haue mo»e \$yxm&A befides Bride- well. This is my poors iudgement concerning theie poore often dcrs. What is to be thought of taking the fpoile of the encmy,and of going againftaNation to conquer and fubdue it, whether is not this a great robbery ? If it bee vpon iult cauie that wanes are made and fpoiks be taken, it is no robbery, but a iuft rcucnge of God , viz,, if the i nation thus fpoiled, hath informer times notoriously wron- : gcd, and infefted them without rcftitution, if it hath broken I coucnants folemnly made, &c. for in the like cafes the j£- gyptians were iuftly fpoiled, and the Amalekites by Daptid and his men. But if warrcs bee made out of malice, or through vaine- glory, out of vnfatiable defire of reigning f«irre and wide, and getting together abundance of riches, it isagreatpra- j dticc of robbery. As one Diomedus an Arch-pyrat anfwe- Naud-G*?!. j 7. s rc^ vn to great ^Alexander, being challenged for robbing and l infefiing the Seas : What is that to thee who infeilelt the whole 3»fft- Totalftjpoileif tbeencr/y. Again]} theft > opfrefim, deceit. 363 whole world, but becaufc I doc it with a little Nauy, and thou with a great one, I am called a checfc, but thou an Em- I pcrour? What if a poore man, driuen through neccflfity, ftealcth to £*efi^ wam.e, to death,, or to feed himiclfc, hauing none other Jp-urenms meanesofreleefe? t"6** Howfoeucrhe be driuen, this is Mealing, and a head finne tAnfa. here, although thefe circumftances doc fomewhat extenuate i and Jeffenit: whence it is laid, UWen doemtdejpifi a theefe, , Pfcu 6. jj. whet* he ftealeth tof^itisfiehpsfoHle,becaufe he is hungry :h\\i it is ! added, Ifhe befour.d, hcejhallreftore fe Ken- fold, or gin e allthe Verf 31. fnbftarice ef Ins hsvfe, that is manifold according- to the firft Law, or to be fold for a (eruant. Wherefore take heed of the leafltheft, thou that art poore and needy, if rhoucanft, then worke and taT;e paines honcltly for thy lining ; if thou beeit notable, with Lazarus rather lie and die at the gates of the rich, than (leak, and to maift thou bee recompenced with him mHcauen; otherwifc thou takeft the way to hell. And for young di (Volute pcrfons that will rob to maintaine their riot, thcyihallaiTurcdly pay deere therefore withfhamefullejads, being hanged like dogs; and which is worfc cfall,yrde(Te they duly repent,with eternallmclthorrible pains,, for ahttle plea- sure in riot, mixc alio with dread and Tea re. 2 Theiccond kindle of theft is oppielfion, and wronging without recommence making, and this is a farre ftreccning finne, a monfier with many heads. 1. In Kings andpiinccs, 1 l ^**' when as tyrannically they exa^t vpon their poore fubiecrs, taking Ynreaicnabiy of them for their owne pieafnre. The Lord made this anoccalionofthe peoples reuclt from 'T^eho- ' foam, when without all mercy hec threatned, laying, Oily ' iKing.i tea ft part jhall be bigger thorny fathers lanes ; whereas my fii* they 'did burthen yon with a grievous yoke, I mil mike your bur- \ then more heOuy. 2 In the Officers of Kings and Princes, which extort from the people more than they areby their Lords- comman- ded, eucn to the piiuate inr ich'ug of themiciucs. This was the Publicans finne, who were the Officers of the Romans, the Lordsof the world, and therefore were odious amon*lt all Op;.rfKMof maifffirtu \_J6± Luk.3.13. 3 fCnde. i King. 2i, Hof.f.io. 4 Jsjftde* Lculr.2j.14. Efa.i.ij. Vcrf.14. The eighth Common dement. all people, and therefore called Publicans and (lnncri. When they came to Johns Baptifme, delirous to know what they fhould doe, this was commanded them as their maine duty; %jquircno more than that which is appointed vnteyon, as if fai- ling in this, they were guilty of fo notorious afinnc, as that what foe uerelfe they did, they could not efcape Gods wrath to come. 3 In Noblemen and great per/bns, which take away the lands or commons of meaner pcrfons, or inforcc them to fell for fearc of their difplcafure, at an vnder-reckoning. This was Ahahs finnc againft Naboth, and fo fellonious a robbery, as that God arra:gned him, and condemned himtolofc his bloud,as Naboth had done. If any now adaies doc the likc,as God knovves there be many, though he murther not directly that hemaypoffeffe, yetifheabufeth his power to the wrong- ing of the poorc or meaner perfons, he is a robber by opprerh- on, and may lookeforhis punifnment threatned inthiscafe. The Princes of Iudah are like thofe that remoue the bound, therefore will I powre out mine anger vpouthem like water, that is, without any ftay or let. 4 In rich men that take aduantage of the poorc mans neceffity, through which hee is conftrained to fell lands or goods, notgiuing to the worth for them. Againft this, as a fore opprcrfion, the God of Ifracl gaue*a Law to his people, faying, If thou feUe ft ought vnto thy neighbour, or buy eft of him, thou Jhalt not opprejfe, but according to the number of the jeares from the hibilee, thoufbalt buy of thy neighbour if there be many yeares increafmg the price, &c. But this Law, or the equity hcreof,is little regarded now adaics,euenamongft fuchastakc thcmfelucs to be Gods people, cucry man almoft euery where being only for himfclfc. 5 ludgcs and lufticcrs, or any other Minifters of Iu- ftice, or fubori bates vnderthem, which hauc their hands o- pen to rtcehic bribes, and then they are ready to workcon any fide. Thar (Prtnces are rebellions, faith the Lord, and the companions of t\\ccues,euery me !ov cth gtft s ,andfoUoweth after rewards. There fore Jwtlleaje me of my aduerfaries,& auengeme of mme enemies. I would to Gou that this wcrccucr before the eyes I Agmji thtf i, tf>frtftt*,*nd deceit. 3*5 6 Khde. Prou.xi.i5. 7 #«&. / eyes of cuery corrupt Iudge and luftieer, and of cuery gri- ping vneonfcionable Lawyer, and pilling officer in cuery Court, that fuch are companions of theeucs, and Gods grit- nous enemies. 6 In fichas coward deerefcafons lioord vp their Cornc,and the like,in forc-fhllrg ofMarkcts,Regr:itoL'rs,:ind frgroccrs, which aicfo let vpon theft owncpri a c giinc, as that they e;v dciiourby allthcfcmcanes toinhauncc the price, to the vtier vndoing of the poore. Thele arc theencs of the Common- wealth alibjthey arc acctrried ; Tie that wnhdrwerh the come, thepeoplevtiicurfe him, but bl'ffingfhah be vpvn the he Ad of him thai filteth coy -ne. Many bictcr cryes bee daily fent vp againft fuch Cormorants by the Lords poore people, and curfes vttc- red, which fhall not be in vaine. 7 In fuch as take pledges ofthe poore, which they cannot fpare,but to their great hinderance and hurt, and fuch as re- fiorenorthe pledge; tor the Lord hath tbrbddcn to take thy neighbours garment to pledge when hec hath no more, cr at the lead, to icftore it yCr die cucningwhen it feruethto co- uer him : alfb, No man fhailrake the vpper or the nether miljlone to pledge, And'forrf ftoring any pledge taken, it is a proper- ty of him th?t fhall liuc and not dye; // . — - — >■ - . IafS.l.i4,ff< i Tim. 6.0* Luk .11. $4. i Cor. 4-5- 37* Matth. zj. The eighth Csmrx, 'an dement. Again fl SXr'h lege. Titrtsdueby Gffij Law. Ar git* i . Leuit.:7. 30. Excxl K.24» that he makcth fuch hard-hearted mifers examples of his ven- geance, eucn for this adiudgingthem to hell fire with the Dc- uill and his Angels. F;or the Lord cornmcth intheperfon of the poore, which are poore indeed, that is, impotent of body and vnable to helpe themfelues, orneceflarily by Gods hand caft into poucrty and want, and what thou denieft vnto fuch, thou denied vnto the Lord, from whom thou receiue/t ail and vnto whom thouoweft all, who will alio require at the la ft day, faying; I 'w 'as hungry, and thou did}} not feed me, na- fred, and thou diddeft not c loath me<> ft eke z and inprifon, and thou vifitedftmenot. Laftly, robbing of God, which is called facnlcge, is in things dedicate, when they arc taken away, and in tithes and offerings, when they arc vniuftly paid, and without confer- ence of che right. For as the Lord hath forbidden itealino from men, fo, and much more ftri&ly hath he forbidden flea- ling from himfclfe, and appointed more precifcly the duties to bepaid to his Minifters in hisftead. Now that wee mayfay fomething of this fimie, to mouc the confcienccs of all fuch as tnake confidence of any dealing, itfl»allfirftbei*hewed, that tithes arc due by Gods Law vnderthcnewTcftament.-fecond- ly, wherein it is offended about the payment of tithes: and thirdly, how God is robbed in things 'dedicate. 1 That tkhes are due eucn in thefc daies, appcareth from dire6t Scripture; Alltheti:hes of the feed of the grounds ofihe fruit oft he trees arc the Lords, they are wholly to the Lord ; hce faith not ih?l be,or let them bc,as Ongen hath wcl obferued of other ceremonial! Lawes, which were to Iaft but for a time, as | ofthcV&ffoucrfThtiJha/lbea Law or an ordinance vntothee:2i)d ib of other ceremonies. But as it isfaid of the fcuenth day, it I* the Lords Sabbath So of uthcs,they arc the Lords. Whence a- lifeth this i'ound rcafon:That which is the Lords peculiarly, & perpetually^ not by any new ordination for a time, that is to, be paid alwaies, without all difference of times ofthcold and new Tcftamentrbut fuch arc tithes,thcy arc the Lords,and not made fo by any fuch ordination, therefore they are to bepaid cuen vnder the new Tcftament alfb. It cannot bee maintained, that tithes are ccrcmoniall, or appurtenances of the LeuitU call Of Tithe $i snd things dedicAte. 373 tali Pnetthood: for God,though he gauc them to the Lcuitcs, yet did he not firft found them in that incorporation : buton- iy transferred his owne right to that oAr of Priefthood, q*o- nfqHeSo long as it fliould c :dure , and after the ccafingof that Prielthood, the fame right defcended, as it were, by entaile to the fuccecding Miniitery of theGofpell. In a word, Tithes wcreduetotheLeuiticaliMiniftcrs, not as Leuiticall, but as Miniiters ; and fo are fuccefliuely due to the Euangelicall Pa- ftors,as Paftors, and not formally as Euangelicafl. And if per impoffib tie, the Gofpell could ceafe,yet fhould not tithes ceafe, butberendredtowhatfoeuer Miniitery could bee feigned to fuccecd the place thereof. a This appeareth further by Scripture, concluding the (ameby confequence; It is ordained (faith the Apoftle) that they Jhotild line of theC/oJpeil, that preach the Gojpell, cuen as they did liue of the Altar, that did wait at the Altar. Whence I reafon thus, That is due now, and to be paid vnder the Go- lpell, without the paiment of which, the Preachers cannot be maintained according to Gods ordinance : but (uch are tithes, God hauing ordained them oncly, and not other meanes : for if none other meanes can bee fhewed to haue becne ordained by God, to maintaine Preachers, then Tithes onely arc of his ordinance. Therefore Tithes are due now in thefe daies of the Gofpell. 3 This appeareth further, becaufe that a* vnto tA&ron, and vnto men after his order, Tithes were to be paid, fo they were payed vnto CMelchifedeckj after whole order is Chrift, in whofe name, and reprelcncing whofe perfon, are the Mini- sters of the GofpeJl ; according to the Apoftlcs rcafoning to the Hebrcwcs ; Here men receiue Tithes^ that die,a»dthere hee isfaidtQ kauerecctHed Tithes that Imethforeuer* &c\ Hence I rcaionthus: That which is Chrilts due, as hee is a meanes of Gods blcfling vnto the people, that is, the due of his Ministers feruingin the fame oflke : but Tithes arcChrifts due, feeing they were Meld, 'fedecks, euenasthey were due to the Priefts after tA^ron, becaufe due to tAaron? and they arc Chrilts and Mclchife decks* as they were a meanes of bleffing ; for £o nomine, in this refpedt Abralum is noted to haue paicd Tithes C c 3 to Arg. 2. i Cor. %\* Arg. 3< Heb.7.S. 374 The eighth Cowman dement . Gta. 14. (Jcn.atf.i*. to fJMelchi[cdze}^> when he met him and blcfTcd him. There- fore they arc due to the Miniltcrs of the Goipell. And to fuch as will vndcrftand, cbjO\poll!c ^Wismoft plainc for Tithes : Let Inm that u inftrZLhei, n&j^rhtm that -hath in 'jh 'H:hd him partaker of '.ill his goods. What, mull he make his goods com- mon tfntc mm, that he may vie any of them as himfelfc ? none ! will grant this, I am lure. Mult lie onely giuc him fomc fmall imttcr, as analmes at his discretion? Ah forced conhructi- on, to make part of all, fomc gratuity oncly out of the money. Thus thcr: remaincth no vyayclfc to make him partaker of all thy goods, but by the duo paying of thy Tithes from all forts of thy incrcaled goods, namely, which arife from thy Come, from thy Fruit, from thy Cattell, 8?e. which are called all thy goods. A fourth Argument may be taken from the cuftome of the Church ot God in aji agw. /&/«*] Cam acknowledge iome thin^dueto the Lord, when they bring vnto him part of their incrcafc. AkNtb&x more particularly payeth the Tithe of all. Iticob. vowcth to giue the tenth to the Lord. Vnder the* new Tcflament, there was a community of things amongft Chri- ftians for 2co.y-carcs,accordmgto fcrt^!l!dr.,wh\c\\ being dif blued by Vrban Billiopof Rome, Tithes came againe into vfc, iccording to Qrigta€k£yfMas>#K\& Gregory, long before the La- j terane Courted!, by which the Popes of Rome makcth them ! Ceremonial!, tooke aduaneage of Impropriations for their , own: g -.inc. Who {0 would bee farther initrucrcd herein, may ! rcadc the learned, Trestiics written of this fubicct by Doctor : Carlton ,\\q\\ IvTnopofChichefter, by Matter 'Roberts, Mini-- j (ter or Norwich, and others. Is is to bee renounced therefore . as an error, to hold that Tithes-are not now due by Gods Law, • and the Miniltery fhould hue vpon the beneuolencc of pco- | pic, as iy>ckjrfc, being decciued in his iudgement,did. It is ' not enough to fav, it was a ceremony, and fo belonged oncly to the time of the Law : for though a figure might be found herein (as *S$lh*t*fiM hath obferued, ■» an Hebrew letter cx- p. effing ten, fetting forth the firft letter of Iefus) yet it was not mcerily ceremoniall, as other things that had no fur- ther vfc but to prefigure Ielus, this being a maintenance fo Gods . 1 Oflhhes, And things dedicate. Gods MiniiTcrs, fiich ai he hath ordained alwaics to be in his Church, though not after the Tame order, yetfuch (as hath becne fhewedjas vnto which tithes a re cifo paid, It followcth now therefore^ that I (Ww the manner ofpay- ing tithes rightly, in all fjch as would line by rule, and keepe a rood coniciencc. Firfi they arc to be paid without diminution^ either tey CP: 3/ ) •hen they arc paid in kindc, or a price isgiucn for :hem. If any: man among the Ifraelircs would buy his tithes, he" mufl adde { ri fifth part to the price, if hecpayeth it inkinde, it mult notj bee changed, giuing a worie for a better, for if it bee \ changed, then both it, and that, for which it is changed, fhill be holy, he fliall forfeit both. Contrary to which, is the cor- rupt manner now adaics, wherein for the molt parr, cither the word, or lead, is paid fox Tithe, orlcflc money than the Tithe is worth, it being a common reckoning of worldlings, that the Tithe is not fo much worth, as one of the nine parts. And yet this is one ofthelealt. abufes, if wee coMider the cuftomes, by which, initead of giuingafifth part more, only a fifth, or fourth part is paid, fix pence for a Tithe worth two (hillings and fix pence, or a peny, or three halfe-pcnce, for that which is worth a (hilling, or more : and hee thinkcth 1 that he dealeth honeftly with God that doth thus. But let any man indifferently confider this Law, and hee fhallfinde that no fuch cuftome ought to bee arnongft men fearing God, al- though GodsMinifters, for^quietneile fake, be content to ac- cept of it, and no more hath beene paid a longtime; for the thing, and not the cuftome is to be regarded, if thou wilt goe by the rule of Gods Law, which canoncly order thy going aright. I Secondly, Tithes are to be paid yearely, cuery ycare, of the 1 increafc of corne,ofcattell,of fruit, &c. for, AH the Tithe of the Land, both of the feed of the ground, andof the fait of the trees, is the Lords, a*d euery Tithe of bullocke and flieepe, &c. Thott 7?Wr gixc the Tii he of ail, yean byyeare. Tor I hane ?iuen, farth ! the Lord, aUt h e tenths of I jraelvnto the children of Lett* for an inheritance, and the rcafon is ackted, for their feruice about the ; Tabernacle. | Cc 4 Now The right faying oflnbis. LeUtt.37 31. Lcuk. 7. ia Leuic.17.30* Deur.14.ii. NurD.18.2x. %-]6 Dcut-M-l*. Deut. 14, 28. Dcut.!6. i£. Mal-3.8, Tit eighth Cemntdo dement. Now, whereas it fecmeth to be put in the mans power, fo that he duly pay his tithes, to impart hereof vnto the poore, and to eat and cirinke, and be merry herewith, he and his fa- mily : becaufethe Lord faith, If the way bee too long for thee, thou/halt put it into mony and carry it, and when thou commeflat the place which the Lord/hull chufe, thou /halt beftow the money > \ fir vthatfoeuer thine heart defirerh.&c. And againe, whereas it mayfecme, thatit was fuffidentto doc thus once in thethrec ycarcs, becauie it is faid, e/^ir theendofthc three jeares, thou Jhalt bring forth the tttheofallthineincreafithefameyeare, &c. Wee mult for the right vndcrftanding hereof, hauerecourfe to the originall Law, by which, as hath bin (hewed, the t thes are appointed for an inheritance to the fons of Ltui* they de- dicating the tenth of them'vnto God : now, if they were their ) inheritance, then no priuatc man could hauc any power in :: the difpoiing of them, more than the Lcuitc had power oucr I the landgiucn to any oihcr tribe for inheritance. I take it therefore, that the man thus appointed, to bring his tithe in money, had not anypart of the worth of it inhispowcr to difpofe, but putting more hereunto, as wasprouided, a-fifth part, or more, according to Cods blcffingvpon him, hee had power in this, to make prouifion, and to eat and drinke here- of, and rcioyce before the Lord, and to impart of it to the needy. For thrice in a ycare did the Lord appoint feafts, and willed them, not to come to his houfe empty, but to bring •eucry man according to CJcds bleffin^ vpou him->a gift of his hand, i to feait therewithal!. And for the tithe of the third yeaie, I take it,that the Law hath none other meaning than hath becne faid, viz,, that out of the abundance of Gods bieffing, as fome thing fhould bee taken to feaftwithall at the Lords houfe, fo priuatcly the Leuite and poore fhould be refrefhed herewith at home. Some hold, that thetithe of the third yearc was a tithe ariiing out of the nine parts for charitable vfes, which qucftion 1 need not debate any further, hairing bcene large in thispoint. Thirdly,touching things dedicate to an holy vfc^if any man fhall prefume to takcthem, and turne them to a priuate vfe, he ftcakth fromj and robbeth God, according to that challenge made Of Tithes, and things dedicate. 377 made by the Prophet, faying; 7e haue robbed me, And jet fay, Wherein hatteyte robbed thee? In tithes and offerings* And the fame Law maketh things dedicate facred alio, and fuch, as it is a robbing of God, to take them from the Church. For euery Lcuit. 17. 18. thing (faith the Lord) fcfamtefrom common vfe, whether it bee man or bcaft,or knd,is mofi holy to the Lord, it may not be fold nor redeemed. And it is dcftruclion to a man, faith Satomon,to de- uoure chat which is fan&ified, and afterthe vowes to enquire. What is then to be thought then of Impropriations, where- Stf*eftm by both glebe and tithes of many townes, arc taken into the hands of meere Lay-men, fomc imall Vicaridgc or penfion being allotted to the. Mini Iter ? I cannot with beating of my braincs dcuifehow toexcule Anfw* theievfurpers-from facrilcgcor rob.bing of God, and there- fore many thriuc thereafter that haue them. Trueitis, that the firft Authors hereof haue the hcauieft anfwer to make, as being directly guilty of this fmuc, but this is noexcufe, cucn for fuch as haue pure haled impropriations, knowing the very g'ebe lands to be dedicated to God, and by gift voluntarily, but irreuocablymaile holy, and that tithes, asinthemfciues, holy by original! iniVitutiorvj which if they were vnknowne, the cafe we're otherwise. They therefore that fume lea ft this way, offend firlt by con lent ylttO their predeceflbrs, Church- robbers : foe i' thou didft nr. thinkc it lawfull to buy and fell thefc things and co a-lieuate them fromholy vfes,wouid(t thou meddle with huyng them in the fame manner ? Secondly, thcy.ofrcnd by impouerifhing the Minivers of Gods Word, to their great difcouragement, taking their things, vnto whom they ought to communicate their o wne things. Third- ly, by vfurpi: g the Miniilersduty, vnto whom as it proper- ly belongeth to miuirter about the holy things, fo to poflcfle things hallowed and dedicate, for which it may be faid vnto them, as the fpirirs faid vnto the Coniurers, J e fas I know, andl Afojj. 13. "Taut: but who areyee? Fourthly, they offend by oppreflion, taking the tithes of the people for nothing, hiring for filiall1 penfion foir^e fimple cheapc bivj'ohn, vnder whom the people- peri fh for want of knowledge. What is to be done then by fuch as haue thefc things left Jj// them 373 iheekhih Cowm&ndemeKt. tsfnfi IV, thern for inheritances by their parents, and want all other meanesofliuirs;? In my opinion, their fafeft way for clearing 2nd vnclog- I ing their confcicnces, is either to dedicate thcmfclucs vnto God, it- they can by (Uidious endeuour attaine to any furfi- ciercy, that they may bee worthy of a Minilters Ruing, and for hereaft- t leauc it to the Church : or if ti.ey bee vnapt to learning., ftilitat fome indifferent rate to fomc fufficient Mi- nister, chat may, and will not only for his own? time pcrformc thcPafloraJl duties, but alio entails the Tithes in fuch man- ner, thatall conveyance of them fhall bee void, other than to a Miuitfer, whofliall difcharge the Cure. And foitishkc, chat the Ministers in pofletTion, will frill breed vp their fonnes, or other heircs to iuccecd as well in Officio, as in Bcnefich, Nay moreouer it is not improbable, that vpon fuch condition impjfed, the Minilters poffefling thus as purchafers in Lay- fee, and yet being bound to all Church-performances, will be content to conuert the Tithes into Church-fee, refcruing onely the Patronage to themfdi:es and their hcircs ; and 10 inproceifeof time the Church may bee re-inucftcd in Gods right, thorowout many now wronged Parities in this King- doir.e. Decpe iudgements may perhaps propound other more plaufible or pafTable courfes; Ihauemade bold tocaftin the m'te of my weakc vnderftanding, but fcruent wifh : not i'o much, I protcft, for the enriching any of our profeffion, as forthcrctloringGod hisownc, and the disburdening many dcteinors of fo heauy a load of firne. In this, or any other] probable courfc for reftitution, there will, I grant, be to the reflorers fomclofTe of worldly wealth, bLt it will turne to great gaincx viz. of a good confeience, which will fcaft thee cuery day, whercasthou canft not but lofethis way ftill,clca- uing to that vniuft gainc, offenfiue fo many waies, as hath becne (lie wed. Oh that God would oiue power to thefe words, that they might enter ir.to mens hearts, and ncucrceafefpca- king there, vntiltthcy dtfpofc themfclues to ccare from rob- bing God, and make fome reft;tution of thefe holy things j meaner perfons doing as hath bcene faid,and the greater which hauc thoufands beftdes, extending their bountic, reftorirg freely Oj lmprofriittom% and other dedicate things, freely to the Church, and fparing from many fupcrfluicies. What is to be thought of religious houfes and Iands,which in times part haue beenc giuen to Friars and Nuns,.&c. Thofe cages of vnckane birds were deferuedly diflblued, both for their ownc impurities, as alfo for their originall foundation, bcingout of blinde zeale ordained tothemaia- tenancc of idle bellies, fuperltitious MaiTc-mongers,and inua- dcrs of Tithes, which were due to the locall Pallors, and r.ot to thefwarmes of mungrellFryars. And truly it were to be wilhed, that the footfkps and mcmorialls of thofe Church- robbers were nbolifhed, and not Rill prcferucd, by exempting Abbey lands from paying any Tithes. The Friars had then fome pretences that they prayed for the people, and fometime preached to them alio : but now the Lay-men that fucceed the Friars in thofe purloyneries , haue no iliadow of fuch pretence, but defraud the Church againit all reafon, and a- gainft Law too, as 1 hauccaufe tothinke. No. v as for the lands and Mannors thus beftowed by our dcuout Anceftors, I doe not fee that fuperlHtion did ib infeparably ftickc to them, that they might not at the fupprcflion haue beenediuerted to fome better publikcvfe for the Church or Common-wealth, at lcaft fome hrgc portion of them. But of all in this kinde, moft laudable is their vvorkc, that haue concerted any fuch lands and hoiilcs to the maintenance of (Indents in good lear- ning, which may grow vp as profitable plants in the Church of God. 37? Queft. Of religion* bjufes. I *- §)uefl. 100. What is here commanded? Anfw. To dot to all men as I would thty-jhouid doe to me, ar.d\ h dtligcntytiities-takiriq to net mine ewxe [initio 7m that eft Ate of, life to which it f leafed) God to call me. Explan. Hailing beenc fo large already in fne wing the fin, it doth more eafdy appcarc, what the duty according to this Law is. And this in bricfe is fet downe by Chriir ;. To doe toall{ Matth.7. i». men, atycwoxUthattheyflooulddoctoyoii: and that is in the! executing of any office, m buying and felling, in lending and ' borrowing, and in giuing and taking, &c. In executing any o/fice,. as of a Kin?,or a Iudge, or of a Iu- OicerJ, j8o Lcuit. ip. y. i'lnbr. 25. 3 In borrowing and lending to the needy, lending freely, as thou wouldeft gladly borrow, if thou wert poore and nee- dy, and as is commanded, Lendftee/y, looking for nethinga- gaine : no, not for-the thing lent, being butfome fmall ftmme, which thou canft well fpare: and if thou canft gratifie any neighbour without thine o wnc hindcrance by lending, to doc this freely aho for louc. Againeyifany thing be lent forgainc, which we call letting, not to exatt vpon any man, but to clcauc to this rule : and if thou borrowcft,be carcfull to pay againc, not only at the time appointed, but by continuall prouidence againft that time: and if thou haft not othcrwife wherewithal!, fell fuch things as thou haft, to fatisfic thy creditor, as the poore widdow of the Prophet fold her oyle. If thou findeft ought ofthy neigh- tours, if the owner may be knowne, thou muft rcftore it, as is by Law pvouidcdiThoHjhaltnttfcethy brothers exe,nor his ajfe go aftray,and withdraw thy felfe from them, bntfhalt bring them againc to thy brother ; and if thou know htm not, thonftialt bring them to thy houfe,vntilthy brother fe eke th after it*&fofhaltthoti doe with all loft things ofthy brother,\£wy thing be committed to thy truft, not by any^ieccii ro beguile thy brother of it, but to deliuer it againe when it fhail be required. If thou haft hi- red Of Uwftll Callings. 38i red any thing, anditperifh,orbcehurt vndcr thy hand, thou muftmake it good. If thou bceft any way vvronged,notto goe to Law,if by any other mcanes thou maift be reltored;and not fortrifles, for wee mult rather depart from our right in fomc- thin^, efpccially where the Gofpellisfcandaliied by conten- tious brabbling among Chriftians , according to the Apo- ftlc ; Why rather fit ferye not wrong ?. why rather fuflaine ye not 1 Gor.&7. harme ? And as vvc rcadc of '^Abraham, that to auoid contcn- ! tion,yeelded vnto Lot ybc\ng hisNephcw,from his right. And , if wc be conftrained to goe to Law, then not to profecute mat- ters inmalicc, feekingthe hinderance, but the reformation of: our aducrfary, and recalling him from his error, if it be a cri- ' minallcaufc ; and fairc rccouery of our ovvnc right, if it be a ci- uilicaufe. 4. Ingiuingand taking, doe as thou wouldftbee done to, in mercy releeuing the poorc with clothing,meat,and drinke, and other comforts, according to his neccility. The pure religion & vndefiled before God, is to viftt thefather/ejfeand widdowes in their aduerjity : So that he which performeth not this duty, hauing this worlds goods, hath no true religion in him: yea, he hath no loue of God ; for, If anymanhath this worlds ?ood, and feeing his brother in want,fjutteth vp his com- pajfion towards him, how dwelleth the lone of God in him ? yea, he hath no faith ; far, faith without workesis dead, yea,hehath nofure foundation; for, the rich are warned to bee rich in good works/0 be ready to difiribute and communicate, laying vp tn fiore for themfelues a good foundation : yea, he hath no con- j formity with God,asthc child of God hath : \ox3doegood,h\t\\ Match. 5.47. the Lord, to them that hate you, thatyee may bee the children of your father which is in Heaven. Now that this duty may bee rightly performed, it mutt be done liberally, according to a mans ability; i'ov3he thatfoweth liberally, Jhallreape liberally, 2nd 2 Cor.9.6,7, with all chearerulne(Te,and notgruvlgingly ; for, (jedioueth a chearefuJlgiuer. And for taking, there muft be no more taken then is giucn,neithcr mutt they aske^and recciue almes5thar arc notpreffed hereunto by necellity : labour muft not bee neg- lected, and an idle loitring vagrant life entred v on, for this is to breed a confufion,and to hinder the poore irkktffl ,and to rob which hath Iamci r. 27. ilohn j.I7« lames 2. 20. x Tim. £.17,18. thcfpittlc. And thus much of following thc*rji< becne y8i The eighth Commandement . Rules tfobcdi* mmdmtm. i Cor. 7. to. Ephef.4.4*. Gen. 3. 17. 1 Tin. 4.4* Piou.»i.y. bcencmbracedjCuenamongft the Heathen by the Law of Na* turc, Qttodtii?i>.(»i vis fieri, alterinefeccris : Infomuch,as that ..-ilcxfjidcr Seuer maw heathen Evnperour of the Romans,cau- (edntto be written in all open places, and market-places, that it might bee conrinmll'y before the eyes cf all people ; That which thou wo tilde j} votkaxc done to thee, do not to another mxn. Now there is further added, asafpcciallmcanestoinablc vnto this duty : h diligent paincs taking to get mine owne lining, m that eft ate ofltfc to which it pleafeth Gedie c^llme. For that we may doc the duty of this Law : wee mult fir ft he in a la a full eft ate and calling,accordingto the Precept, £*r euerj man abide in the fame vocation wherein he was called : and as a remedy againft ftealing, and asameanescoinable vs to giue to the needy, it is faid, Let him worke with his hands the thing that isgtod: Co that thy calling muftbegood and honcft, othervvife what thou gaineft hereby is ftollcn, and if thou giueft,it is not accepted : it muft be profitable to Church or Common- wealth. Secondly, thou muft be diligent herein : for, lnthefwcatbf thybrow(fo\th the Lovd)thouJJM/teatofthy^readvnt/llthm re- turne to the earth. Diligence was at the firftenioyned Adam, when kee was fct to dreffethe garden. The Lord himfelfc (though a moft omnipotent eflfence, and pure act) isinconti- nuall action, ruling all things; the Angels hauc wings to ex- prcfle their diligence and celerity ; the Sun, Moone,and Stars, with all the heauenly orbes, are alwaies in motion; and the fmallcll creatures, the very Bee and little Pifmire are diligent in their Icinde, all which teach man diligence in his calling. Thirdly, thou muft be content with thy prcicnt cftatc : fof, god/tnejfe is great gain* with content at iw. Difcontent, bcfidcs that it is ingratitude againft God, is a ground of all vnlaw- full practices, to gaine more, and coolcth, and kils the fpirits, from the workes of our callings : but contentation ftaicth from chat which is vnlawfull, and puttcth life into our honeft la- bours aixi endeuours. Fourthly, thou muft bee frugall and thrifty, to faue that whtrewich the Lord hath blcfled thee, not (pending it vnne- ccffarily vpon vanity, nor lofing it through neglect ; The _ thoughts Againjlfalfc VVitneffes. 383 thoughts of the diligent doe fur ely bring abundance ■' lb that a man by thrift, hauing in rcafonablc fort enough of his ownc, fhall not need to gape after other mens goods, buc may hauc wherewithal! to giue toothers. Laftly, thou muftbee conllantto performc all thy lawful! j promiles : for JVhoftiall dwell in the tabernacle of :thc mo(l High* \ Pfal.i J.* He that [wear cth to his owne hinder ance , and changsth not : or, if j hemakethany fpecch or promife of doing any thing, to the benefit of another : For Joe that boafteth offalfe liberality, U like j Proiu 15,14. clouds , and wind without raine. He bringeth poore men into a vaine hope of fomc benefit to be receiucd, but doth nothing, or he niakcth a (hew before others, as is the manner of many, feeminggood and beneficiall, and making faire promifes; buc in deeds leaft of all, they fhall hauc reward according' y. 2_ioo. Which is the ninth Commandemcnt? A. Thoup;altn9t bearefalfc wittejfs againft thy neighbour* Queft. 101. What is here forbidden? A . Attflilft w itnejfs bearing , which is firftfalfe accujing^ind witneffing again ft our neighbour before a fudge, 2. Byflandtrwp and backbiting, and by allreadmejfe to hearken tofuchfalfc re- forts, 3 . By flattering and foothing any for advantage a 0 am ft the. truth. 4. By lywg^or telling any vntruth again ft our conference. Explan. In this Commandemcnt, the ma me intent and fcopc is, to preferue the good name of our nejghbour, and our owne credit and ^ood name : for. by falfe witneifing and lying, as our neighbours difparagement is fought, fo a nuns owne is procured. The maine finnc therefore here, is vn- iuftly, or out.of malice, to detract from the good name of our neighbour. Firft, I fay, vniuftly, becaufe fomctime a man is fo bad and notorious,. as. that hec which fhouid goc about to maincainc his credit, (hculd endanger himfclfc of the woe to fuch as iuftiflethe wicked. Offuchlikeit is iaftand right fora man, according ti) their deferts, toconiplainc, cither before God, as Dauid did of eAchitophe/ and Doeg, wiio had moflaoto- rioufly expreffed their malice; and \$ Elijah didagainitthe , _ jfraehtes, 1 Kings 19. 3«4 Letjit.19. i7. Macih.18. 17, lohn 2. Dcut.19. 17. 1 Kings 11. 2 Dcm.17 6. 7he mnth Commandcment. Ifracli'tcsjvvho had killed the Prophet's,and broken downe the Altars . Or before men, as Pau I &ot\\ of falfe teachers to the Galsthians 1 and fo doth Peter and /W^giuinqthcmdifgracc- full names, that others might take heed of their company, and being infected by them : or before themfclues in publike, as Paul callcth the Galathians foolifh and bewitched. And £fi$p, the Iiiaclitcs, Princes of Sodome,ar*d people of Gomor- rah. Oi hilly, in priuate reprouing offenders, for, Thoufhalt rebuke thy neighbour for hi*- fault, andnotfuffer him toftnne : and tfheheareth not thee, teUit to the Church, faith Chrilt; com- plaine to the Gouernours of the Church, from whom he may recciue due cenfure. But it is offended in making fuch com- plaints vpon any, either if it be but vpon conie£ture, and not apparant certainty, or in doubtfull actions, that may hauc a better conftruclion, or out of malice, or yaine-glory, feeking by the difgrace of our neighbour, to bring our ielues into cre- dit? OrlatUy, beingin as great, or greater fault ourielues: for, He that ts without finne amongst you, faith Chrilt, ccfr firflftoneather. And hypocrite, cafi xfrfl out the beameivht, ' . in thine orvne eye, and then ftalt thou fee more cleerely to cafi the mote out of thy brothers eye. The finnc againft this Commandement therefore, is vn- iuftJy to detract from the good name of our neighbour by any meanes. Firft, by vniuft and falfe accufations, and witneffing before any ludge: If any doth thus, the Lord prouided, 1 hat hee flould by the fudge be done vnto, as he had thought to haue done vnt oh is brother : and where it is concealed frommcn.God will be aucnged,as in Naboths cafe againft Ahab and Iez,abel. This is a double moft heinous finne, a moft high degree of taking Gods name in vaine, when in his pretence, before his Vicc- Gerent, the falfe is witneffed, and the height of finnc againit this Commandement. Sccondly,by accepting of (leighty wit- ncffeag^infla man, and the ludges proceeding hereupon in fcntcncc of condemnation : for by Gods pofitiue Law, there mufl be fufficicnt witnefle of two or three : when Pilate pro- ceeded to iudgement againit Chnft in this cafe, he made hirn- fclfc as cuilty as the Iewcs that falfly accufed him. Thirdly,! Agdinft flattering lyittg, frc, Thirdly, by fiandering and back-biting : for, Thofijhah not 3§5 P.om. 1,30. walks about with tales filth the Lord. It is noted, as one of the properties of iuchas aregiucn ouer to a reprobate fenfc, to beback-biters; and much in complaining againft this is the booke of the Prouerbs. Such arc worfe than deuouring beads, and fowlcs, making a prey of men cuc'n vvhilft they liue: where- as others deuoure oncly dead things. Hee that hath an iii name wee lay is halfc-hangtd, the back-b iter therefore that raifeth an ill name is halfe an hangman to his neighbour, poyfoning, as with dead Cantharidcs, with his venomous j congue,thc box of preciousointment of his neighbour, which j ishischicfetreafure, and with the fharpe Razor of his tongue, 1 entreth his throat, and pi§rccth his iides, as it were with fwords and fpearcs. And yet this is a common practice in thefc mifera&le dayes, out of the fame fountaine, as to fend forth the fweet water of blcding God,ib the brackifh water of malediction or fpeaking euill of our neighbours. But Co much as thou fall! ydetra&eft from thy brothers good name before men, is detracted from thine before God in hcaucn, to the razing of it out of the book of life which he hath written. . Fourthly, tohaue a mans eares open to receiue fa lie ru- mours and tales againft a neighbour : For, Thou [halt not re- ceive a falfe talc, faith the Lord. The flandcrer isasa thecfe, he that hearkens to him as the receiucr: for if there were not fome which delighted to heare,and fo did giuc incouragement, there would be no carrier of talcs. Fifthly, to be long-tongued, and be ready to blaze abroad the infirmities and flips ot others: for hee that is not carnall like Ifmael, after the flefli, but fpirituall, doth reflorefnehby Galath.rf.i. the(piritofmeckneJfe.Themanofvnderflandingwtllkeepfilence ; P*°u«H«*J- he is a foole that feeketh thus to difgrace his neighbour : Hee that is ofafaithfull heart, concealeth afecret; he ts a flandcrer that difcoHcreth afecret* Sixthly, in the heart to thinke, and iudge ill of our neigh- bour, without apparant caufe, or for fome infirmities to pafTc fentence of iudgment againft any man : for fudge nothing, faith the Afoftlc^before the time {pake the Lord wil lighten things that D d are 4 Exod.23.1 6 hardfumifis, I Cor 44. Kom.i. 38^ „■ ,7 I Tin?. 6.4. Prou.27.j. siyunfl fiatttry. 7?je ninth Commw&ment. are hidin dark^ejfe. He is made fubiecTt hereby to Gods iudge- ment that iudgeth another man. Scucnthly,to be polTeiTed with vaine-glory and felfc-loue which is the fountaine of all difgrace doing vnto our brother : SLsE/iab, Dattids elder brother, out of an high conceit of him- felfe and of his owne valour, made bale account of his youn- ger brother David, and extenuated his- worth. When a man is puft vp,faith Saint Paul, hence commethy> W/d*, enuy, railing, euHifarmifings. Wherefore, Let another man praife thee, faith Salomon, and not thine owxc mouth. Such is the bafeneiTe of a proud mindc, as that it will build vp the owne credit, with the ruines of another man, and varniiTi it felfc oucr with oyle preilcd from anothers credit, cuen to< the vttcr fpoy- ling and tearing of it in peeces. As hee that without confer- ence fcekcth to inrich himfelfe out of another mans goods : Co is he whole tongue runneth oucr the world, to rob his neigh- bours of their good name, and to make all other men nobo- dy, that himfelfe onely may bee fomc body, it was a fpeciall marke, wherewith the falic teachers amongftthc Galatians were branded. Eighthly, to flatter and footh men contrary to the truth foradu^ntage, praifinghim, thatis, ormaybc bcneficiall vn- to thee, or into whom thoudefireft toinhnuatethy fclfe for thine owne benefit, when he is not worthy any fuch praife, or when the contrary is true of him. As if a man fliould praife himforliberall, which is vainly prodigally or couctous, for wife, and vnderitanding in fuch things, as wherein hee hath little orno skill; for dcuout and holy, when hee is negligent of holy duties, and prophane; fordifcreet, whcnheisMachi- auell-likepolitike; for humble and familiar, when hcisbafc and degencrous ; for ordering himlelfe well in all things,when he doth palpably amifle in many things; and like Gnatho'm the Comedy, fwcaring it to bee true that Tbrafo faith, how falfe focuer. Flattery is called in Hebrew ChaUc, fignifying cither blandus, fmooth, and mollis, fbft, becaufe the flatterer vfeth fmooth and ioft fpeeches; or diuidere, to diuidc, be- caufe in flatterers, the:tongue' is diuided from the heart. So that flattery is the framing of the tongue to fmooth fpeeches againft j AgAinfl fluttering* lfing% fee, 387 againitthc confciencc to curry fauour with a man, in fomc worldly rcfpcc~t, or as aAugttftwehixh defined it, Eflfallaci laudefsdx&o : t/1 " feditcingby deceit full praife. In the New Tcftament it is called cMfd/JU, fycophancie, from a decree made amongft the Atticks, that they fhould bcepimifned, that carried Figgcs out of the Countrcy, and if any man could detect them, hec was appointed a reward: whence k came to paiTe, that many prcmootcr-likc perfons accu- fed many, and fomcrimcfalicly, pretending to bec befl com- mpn-wealths men, and loucrs of the Countrcy, but inten- ding their owne gaine by opprcfhng others, like tr.oftof our Informers^ and.Catchpoles. Now of flatterers there arefoure forts: Firft, fomc flatter to circumuent others, that they may the more eafily cfreel: their malicious projects, as hkb dealt with , Abner, asking him how he did, or vfing fomc luch kinde fpee- 1 chesvnto him, but with his hand (mote him, that he dyed :as \ 283111.3.17 Sauls feruants flattered David, commending it as an high fa- uour to be the Kings fonnc in Law, that he might be intrapped andindangered. Sccondly,fome flatter,by commending beyond all mcafure, for their owne priuatc benefit :of fiich it is (aid ; He that prat- Proun7. 14, feth his friend with aloud voice, rijing early in the morning, it ftall be counted for a curfe vnto him. Thirdly,fomc flatter fo, as that for the pleafing of fornc,they care not how they detract from and difgracc others, with whom they are at enmity, orwhof: difcredit, they account! their owne credit. Thefc are talc-bearing flatterers, whofe words as the Wifeman hath ic, roe downe into the bowels of the Prou.20 1$. belly. Fourthly, fomc flatter by fpeaking things pleafing, when their duty is toroufc vp the flccpy ipirits of men, by cry- ing aloud againft their fumes, thundring out Gods lodge- ments due therefore. Thefc fow pillowcs vndcr mens cl- bowes, and xlaubc with vntempercd mortcr, and a itoime EXCCh,i-.io. of GODS nidgemcnts is threatned both againft it and them. Ninthly,and la(tly,this law is broken by ly ing,which is the ,, Dd 2 fpcak- 9 388 PfaJ.u.i. The ninth CommAndcment. {peaking of any thing contrary to truth, againft a mans know- ledge, with an intent todeceiue. Firft, againft a mans knowledge, becaufe if vnwittingly an vntruth be told, it is no lye, and if a truth be told, the perfon telling it, thinking it falfe, it is a lye in him : for 3mentiri, to lye, is, asfomederiucit, co>itra mentem ireyto goe againft a mans minde, and knowledge. Otherwife a man receiuing a report from another, and telling it forth, without any fault on his part, mould be a lyar. Whereas mendactumialye, is menda,a fault, ic is +&T©- in Greckc, quafi *&>&* as a flying, becaufe all men naturally flye, and hate lyars. nArtftotle deriucth it of ^KlUiVituferandns^o bedifpraifed,znd Plato, of *^®">flec- pingj becaufe he is aflcepe in finnc, that trades in lying. In He- brew it is ^X iniquitic. Againc, if a truth be told againft the knowledge of the teller , it is a lye, for it is not that which a man fpeakcth, but the manner how hee fpeaketh that maketh it a lye: ac- cording to the description of the Pfalmift, Theyfpeake deceit- fully euery man with his neighbour ', and fpeake with a double heart. Lyes amongft the ancient haue bcene diftinguifhed into three forts: Offciefum, pemiciofum, iocofum. An officious, a pernicious, and a ieftmg lye. The officious is the telling of anvnrruth, mcerelytofaueamansownelifc, or his neigh- bours, or their goods, or their freedome and peace, with- out intending any hurt vnto another. This kindc of lye hath found fauourers amongft the ancient. 0r/V^« defen- dedit, and Gregory held it to belawfull vndertrtcoldTcfta- ment, wherefore hee faith that the midwiueslying vnto Pha- raoh to faue the children of the Hebrewes, were rewarded, God made them houfes. The Prifcilianifts held this to belaw- full, and fo continued vndifcouered in their hcrefie a long time , wherefore Confentim fained himfclfe a Prifcilianirt ro difcoucr them: but it is reproued by zsfuguft;ne,efpe- cially vpon thisreafon, ifit weiclawfull to purfiie alye with a lye, then robbery might bepurfucd with robbery,adultery with adultery, and one linnc with another. This officious lye was the common refuse of holy men in their dangers, of <•/£- braham, Aqiinfl Ijin^, eqni*tc4tio»s, fee. 89 brahaw, ot'IfiMCi of Rebec c a yo£ I >o The ninth Comman dement. »Kin: .*>> Que ft. i vfxjw. Q«?fi* of thcDcuill : and to be ranked with them are vaine traucllers and praters, which meerely out of vanity becaufe they would fay fomething, fetfuch things as they haucfeeneor heard, vp- on the tenters, {trctching them mod palpably beyond all credit, or coining incredible things out of their ownemynt, that ncucrbefoiefaw any light r it is notfo with mythologies, riddles, and parables, hailing good and vlcfull mora lis ; for they are none other but parables, the more plaincly and effe- ctually to fct forth good things. And vntothefc may bee added another kindcoflye, which; may be called faccfum, a vamifhing or colouring lye, to hide, ' and coucr oucr fomc finne after that it hath beenecommittedj ! as Gehezji fought to colour oucr the matter to E/:Jhah his ma- j (tcr,fay 'u^thyferutnt went no whither; p.nd Ananias and Saphi- YA fought thus to colour oucr their facrilcge, but it turned to their greater fin.This is to laya plaiftcr lenitiue vpon a corrupt fore, making it the w orfe^ and the coucring of bad iced with earth, making it to grow the rather. The linnc, which was but tingle, before, is thus made double, becaufe the party finning hauing thusialued it,*hath no further care of being purged by rcpcntar.ee, and amendment, and deludeth iuftice, fo that all meanes of reformation are taken a way. Ought a man therefore being examined of a fault worthy ot death, or impnfonment, or other punifhment to confeifc it, if he be guilty ? Doubticile,hc is cither to keepe (ilcncc,and then his anfwer may hc3non tencre or reff>ondcre ; or elfe,if hee will anfwer po- fitiuely, lice mult pro'elfe his owne innoccncie,or confeifc his owne guilt exprclly.. Out of a ncccHary ground Iof^ta exhortcth tsfchfiji to con- fefle his theft; CMyfo-nc give glory vnto Cfod, and tell the truth: fo thar, as thou makeft confcicnce of giuing God glory, thou muft not in this cafe deny but conferfc the truth whatfocucr thou iuftcr, (ceingthou art worthy. What if a man bee called in queftion for his eonfeience, and religion, the acknowledgement whereof will bring him in danger vnworthily, may hee not deny it for his owne fafcty, keeping his heart right before God, feeing hee is in- quired Agdnfi lyings ^iuoxntiom^ &c. 191 quired into, notforthc edification of any, but for his *wnc de (I ruction ? No; lice may not deny it, as her would nocbecdcnycd by Ctuift before the Father : for, hee that d~nyeth mee before men, frith the Lord, /«■/'// deny before my Fathcrwhicb u in Hcxtieti, Herein Peter fell gricuoii:ly,and therefore being conucrtcd,hc endeUourcchto ftrengchen others againfl the like fa's, willing them to bee ready- alwayesto » izc an ar.fvcr to every one that af- \tethyoa arcjtfonof 'that hope, that h tryou. So that a m?n mm1 not onely deny with the Prifcilianifts, his religion, but when likecaufcis offered in theroiddefrof grcatcft dangers, with PahU to confeffe the maine of his bclecfe : as nature bindeth himftillnot'.vithrtandingincircumitances, and other quiddi- ties, he may be filent for his ownc fa ret y . May not a man by equiuocations, or mcntall rcfcrtiations, blindfold the truth, to fauc himfcifc from danger? Thefc are deuicesfetcht from hell, and therefore to bcauoy- c\ci\ by all fueh, as looke for hcaucn : Equiaocating is freaking irt words of a double fenfe,but yetfo, asthat we would hatic it taken contrary to the truth of that, concerning which it is qucltioncd. TheDeuill is the firft Author hereof, hecdecei- ued our firft parents by his equiuocations, for which Chrift callcth him a lyar, as hath beene (he we'd i for both Dii,Gods, had a double fenle, there being fuperi and wferi, (lich as be cal- led Gods in hell beneath, as in hcauen abouc,and &du&>v>fcien- tes, knowing, which is as well by experience, as by theory, or contempiatiue vnderftanding. And cucrfincc the Dcuill hath made equiuocating his ordinary phrafcof anfwering fuch as feckevntohim. When /«//*// confulted with his Oracle atDelos,De/phos, j : and Dodon/ty beng to fight againft the Perfians : it was aniwe- j xtilfimncsdit decreutmas trophaos:& fpo/ia TherasiftxtafluftL j ptmdncerc: Allveee Cjods have -decreed tr c/irrythc trochees, and 1 (poilsh y Thera,Oefdes,ornigh totheriy.er\Thcra being the name \ofa place in Iulians Empire, and the name of ariucr, that run- neth thorow Afiyria, in the Perfian Crceke, fo that the vi- ctory being gotten by the enemies^thc prophecic was verified, ! and hce deceiued by equiuocation. In the dayes of Iuftitian, L ._ D * 4 sr iAn] Nbiih. 1 0.5 j. Queft. 3. strain (i eytUt Cutions. tAnfw. i\ 3*2 • Mimtt. (oj./iig. i t Tkeadoulib. 5. cap. z. S&crat. lib. 4. The ninth Commandcment. it ws foretold by the Deuill, CMan dum cum pole feritur urn * thntlAundus^orthtworld.withtbeof.^riiigPsoMldpertfly^o^ much,all expected an end of the world, but one Mhm&w with his fons went to the warrcs, and were flainc, thus the Prophc- cie was fulfilled. In the dayesof Valetis, hce foretold that one whole name began with thefe foure Grceke Letters 0.e. 0./. th. c. 0. d. fhould reigncnext, of which fort there were many, j which was the occafion of Fa/exs his tyranny againft many-. i And many fuch like inltancesmorc might be giucn, when 1A- ! r/.#*prciumed thus byequiuocation todeceiuc, hce waspuni- fhed with a miferablc death, voyding out his very bowels vp- on the (look. And yet this is an ordinary practice amongft Ie- fuitcs, defending it alio from the beft examples of Chrilt and : the Apoitles.Whercas they doc herein moft fouly bhipheme: ! For though Chrift were niifundcrftood of the woman of Sa~ ; maria, touching the water that hee fpake of, and by his Difci- I pies touching the temple that he could deftroy, and raife vp a-. gainc in three dayes, yet hee had no meaning to decciue by j thus fpeaking,but to remouc their minds from carnal to fpiritu- j all conceits,bctwixt which and the lefuites equiuocating,thcrc is np more proportion, than betwixt heauen and hell. Arid thcfamcjstobccfaidof the Apoftlcs,fpeaking words \ i that might be taken two wayes, orintwodiucrsfenfes:Mcn- j tali reicruations arc fuch anfvvcrs, as wherein fomeclaufe isre- I ferucd in the mindc of the anf.veicr, making the anfwer true, . how contrary foeuer the words arc to the truth. For example, it being demanded, Did you not come lately I from beyond the leas? he anfvVers,no,though he did, with this ; mentall rcferuation, to pafle into Scotland, Poland, &c. Did you fay or hcare MaiTe nncc you came into England ? hce an- I iwers,no, when he did, with this mentall rcfcruation,Idid it not to tell you. Oftrangedcuicetomockemcn, and God; this is { a degree beyond Beel^cbubs inuention,ncuer the like heard of j before in any a^c ! Be afhamed hereof, cucn ycefirft-borneof J Satan, ye lcfjites^nlcfic yc will take vpon you to be tutors to your owne father- , — ®»tft.'' Agmfi lyings ^iuocuionSy fee. 391 Que ft. 101. What is here commanded? Anfw. As much as invs lycth, to prefer He the goednameof our neighbour \andour owr.e ooodname, flopping our cares again fi fa/fe report s , and fupprejfing them, and alwaycs&hatfoeucr comes of it, freaktn? the truth . Explan. Firix, we mud by all lawfull mcanesmamtainc our ownc credit, and a good name : for, proximtu quif^fibiyeuery \ man is next to brotje/fe, and he that will vfc that caic which lie ought,to the preferuingofhis neighbours good name,doth be- gin with looking to his owne. Yet, I fay, that wemuft doc it by lawfull mcancs, becaufe there be fome that doe ambtre fa- mam, too earncftly fecke after credit,and orfend hereby. It is vnlawfully therefore fought : Fir(t,byhypocrihe,as the Phartjies fought the praifc of men, by pretending exceeding great god line lie, for which they arc cenfured by the Lord,to haue their reward : fo that if any fecke J fame, by making a mod: excellent fhew that he may be feene, *) he may indeed get a name before men, but he flial lolc it before [God. Secondly, by flattery, as asfbfalon is noted to haue ilattcred the people, viing allcourrcfe towards them, that fo hce might j make a way to the kingdome : fuch arc fome courting Gal- i Iantsnow adayes, that vfc ail courtcik cowards others, ha- | uing moll proud hearts,and making. mo(t lowly fhevves ; thefe, j and the like, get the names of mott kinde Gentlemen, and j lowly, when they are proud, and inllnuate thcmielucs into ' men for aduantage, by thus fetting vp their name* amongd. them. Thirdly, bv the neglect of a mans duty, wh en he ought to oppofc himiclfc againft mens (innes, winking at them, and forbearing to ccnlure them, when his office doth require it, that he may thus haue the report of an houcit quiet man. Af- ter this manner, to fecke* and toobtainea good name, and , to bee well jgoken of; is to bee infamous aid vile before God, who hath thrcatned. fuch, faying ; hoe is vmo you, yvhen all nitn jpeakg welLofyon, for fo did [hey to [he fatfe Pro- phets. The- Macrh. 6. rntawfuil Ukt 6;*6i La\v!u!l manes offtmc* Pjou 10.7. £cc!cf.ic.t. 1 Sam.i.50. Matth. 7. *• Phil.4 8. Ourdutieto* wards owt neigh- bours toad name, Rom.x.8. Tkenhth Comm thougiueft glory to God, whatfoeucrbecommeth ofthec,otberwifethouaduanlce(t thcDeuill the father of lies. Thou art a follower of God, as one of hisdearc Children ; and though thou lofc fortieth ing here, yet thou (halt be rewarded an hundred fold : otherwife, as a baitard and impc of thcDe- uill, thou (halt with him be adiudged to hcll-fire,as is the ccn- furcoflyars. Queft. 103. Which is the tenth and lafl: Com- rr.andement ? Anfw. Thoufiialt notcottct thy neighbours houfe3thoufJ?aft not conct thy neighbours wife,nor hisftruatstjiir his maid&or his Oxe, nor his Ajje, nor any thing that. is his* Qttffi. 104. What is here forbidden? Anfw. All fir ft motions in the minde vnto fmne fringing from trigynallfmne, though no confent beyeeUed vnto them. Exffan* This Commandemcnt as hath becne already faid, is druidedby the Romanifts into two, that the two formofl might bee reckoned but onc^ But this, as hath becne (hewed is their fophiftry, and againft all reafon, there being two fo diftindUy dcliucrcd of two arguments, the inward and out- ward Originall finne > fir ft motions to cut 11. 191 ward worfhip of God, here one and the fame argument ; euill motions and lufts of the minde, and no full diftin£tion in the matter, but oncly enumeration of diucrs obictfb. Nay, to dc- monftratc that all this is but one Command ement, compare Exod, 20. 1 7. with -Df/yf. 4, 21. and you rhallfindethc order of this enumeration inucrted ; in the onc,the houfc firfl named; in the other, the wife, which would ncuer haue beene done, if they had bcene two different Commandcmcnts. Thou foalt not couct : that is, thou fhalt not haue any firtt motions in thy minde, againft that loue which thou oweft vnto thy neighbour, whereby the way may bee opened to I finne againft him in any kindc, either through the defire of plcafure or profit, whether the profit bee inheritance, his houfe or goods, man, maid, cattell, which were alike bought and fold in thofe times : all beginnings of finne muft be refi- fted,thatthe foule may be pure and fit for Gods Spirit,to ioyne it felfe vnto. Now the Lord pafleth on here in reckoning vp particular euill motions againft our neighbour, and faith no- thingof motions againft his ownc Maiefty, notthatmenare notas apt herein to finne againft God, neither for that rheie motions are more excufablc ; butbecaufc as more heinous in i any common vnderftanding,they are to be auoided rather,be- j ing againft him from whom euery good thing, and only good commcth. j The finne againft this Law,I fay,is,when ill motions of any \ kinde are firft in the minde, whether againft God, or againft j man,thoughnoconfentbeyccldedby the minds approbation | and liking well of, and thinking to putthefc motions in execu- j tion ; for as grofle affections and defires make the foule impure in Gods fight, fo his piercing eye-fight beholdcth it if there be any beginnings afarreoff, and cannot abide them, according torhepfalmift. Here therefore commeth to fye cenfured originall finne in vs_, deriued from eAdams fu\) viz. the ieprofie of our corrupt na- ture, which is called luft, and concupifccnce, the rlefh, dec. which is a want of originall righteoufhcfTeand holinefTe, and a proncnefle to ail finne and wickednefTe. This is daubed vp with vntempercd morter^ by thofe of the Pfal.ij?. Rom.7. Galach.5.17. 9 3 Rom.77« PfaUi. Ron, 4. lob 14.?, Matth-4' MnUemfrom S atan l^novonc hew. * Cor. 1 2.7. The tenth Co mm an dement. the Roman Chinch denying it to bee any finne, but a difeafe oncly in nature, as the hereditary (lone or gout, whereas the Apoltleplaincly teachethcuenthistobe (In, faying; I had not knowne finnc but by the Law, for I had net kgowne lufl, except 1 1; e Law hatifird, Thou [halt not tuft, or couct, by which words it is cuident that.it is truly a finnc, and againft this precept : to let pa fie that of Dauid, in finne iva-i I concciued; they arc made lyablc vnto death that finned not as z/fdam, that is, ha- iling no finnc but thisoriginall. Of this Argument, bet that pleafcrh, may ice a large Tractate in my foure-fold Rcfolu- tion. Againe, I fay, further motions vnto finnc, fpringing from originall finnc, that is/rom the flefh}are againft this comman- dement, though no confent beyeclded, becaufc if the. root bee naught, the branches mult needs bee naught alfo : Who can draw a cl cane thing (faith lob) out of that which is vnc leave? there is not one. Springing from originall finne, or the flefh in vs, I fay, becauft ibme cuill motions are iuggefted by the Daiill, which are not ourfinnes, vnlcfic by confenting wee make themfo.Such motions had our Lord when he was temp- ted, butweemuftlearne of him to refill conftantly, kit they by admitting, become our finnes. Thcfe diabolical! temp- tations are commonly knownc, cither becaufc they are fud- den, and come into the mind without any obiccl leading hcre- vnto: or, becaufc they are often, yea, hundrcchs of times iterated without intermiffion, like Ordinances planted to batter downe a wall, to the infccbling of the facultycs of mindc and body, and weakningof the fenfes. 3 Or, bc- caufe they are motions to things horrible to nature, as to murthers of others, orofa mansfelfc.Or, becaufe thcymoue nothings vnpleafing, tedious and irkefome : Or, lafily, be- caufc they are violent, and inforce almoR to the doing of that vnto which it is moued : if at any time a man bee tempted hereby., to things plcafing to the flefh, as Tanl was tempted, when he had that pricke in the flefh, the meffenger of Satan, to buffet him : And *£>afiid,whci\ he was ftirrcd vp to number the people, or if fome outward obicct be vfed as a meanc to allure, as Euah was allured by the fight of the goodly fruit, they are not Crigindl jinne,firft motions to euill. notibcafic to be diftinguifiied from flefhly motions, which alwaies defile where they come, how lightly focuer they pafle away againe, though this beealiodenyedby theRomanifts, calling than tLeuiuncuia vitiola, queis renatns contaminari ne- quit)l\o\\tpccid\\locstvherv?/ththeregc;ieratc cannot be defiled. LafTly, I fay, all firrt motions to include, not only original!* corruption, and firft motions hence arifing, without ioying in them; but mu;h more, if tfycre bceioy and delight, though there be no confent in the heart to put them in practice, it is a finncalfo here forbidden, fuch motions onely as arc ioyncd with confent, being againft other Commandcments. So that he which is pleafed in motions arifing in the mind, to haue fuch houfc and goods of another man, or fuch wo- man, being another mans wife, and therefore breaketh out in vaine wifh.es, although he doth not plot and deuile in his mind how to attainethcm,he is a (inner in the higheft degree againft this Commandement. If his thoughts wherein he is delighted beadulterous, hee is guilty of adultery ; if murtherous, of murther, and is defi- led hereby, according*© that faying of Chriftj From withi*, even out of the heart ofman,proceed euill ' thought s,adulteries ,for - mentions >mtirthers, thefts, couetoufxejfe, wckedvejfe, &c. iAU thefe euill things come from within, and defile a man. Ail which feruethtohelpcvstoa fight of ourowne fpirituall deformity, whofbeuerisbcframongil vs, fo that if the Lord fhould enter ! intoiudgemciit with vs, the holictt man were neuerable to abide it, feeing he hath aboumhimtheflefh, the root of bitter- nefie, and often euill motions though he ftriueth againft them, and fome taking vp their heart with delight by their pleafin^ infinuation. And thus the Law doth the oifice rightly,to con- clude all vnder finnc, that wee might all depend onely vpon Gods mercy for.pardon and faluation. Que ft* 105. What is here commanded ? Anfw. To keefe our very hearts and minds' free from all euill motions and thoughts, contrary to any of the Lowes and Co/nman- dementsofGod. Exflan, The duty commanded here, is our thoro w fancli- fication, 399 Marke7.*i« Verf.13. 4~o l Thcfl'j.jj. Ephcf4. 24. lohn j,y. Rom.7.xtf. Pfal.341*. 1 Peo.i. * Pct.3.18. T^and fnule ar, dbody ,may be kept blame leffe vnto the comminv of the I Lor die fw Qrrifi* The parts of this are mortification, puttha eff the old man which a corrupt through deceiueablc lufis : and viutf cation, which is, theputting on of the new manjvhich after Cj W is created in righteoufneffe, and true holincjfe. It is other- wife called Regeneration or a new Birth,withoi:t which a man fliall i euer fee the Kingdome of heatten. Now of this new Birth there befoure degrees or parts : 1 The birth of a pure and holy mindc,hating finne,and lo- lling the Law,this was in Dauid; Lord,how doe I hue thy Law, and all f life w.iyes I vtterly abhorre, and in Paul, I con fern to the Lawthat it is good : and, / delight in the Law of God concerning the inner man, and/ hate the th ing that I doe. 2 Stirring and mouing in holy duties, as a liuing man doth the actions of the liuing, which a dead carcafle cannot doc. This ftirring of the regenerate, is ceafing to doe euill, and lear- ning to doe well, doing the duties of pietie towards God, and of loue towards man. 3 An earneft defire of food, whereby this ncwr life may be maintained : As new borne babesde fir e th e finceremilke of the Word thatyee may grow thereby. A growing vp towards mans eftate, in knowledge and holi- neffe, according to Saint Peter : Finally brethren grow in grace, and in the knowledge of Iefm Chrifi. Now the Law flieweth all this to be done, but helpeth not to the doing,and fb leaueth a man deftitute of all comfort,that all conceit ofrighteoufneffe in man might be taken away, his frailtie and wcakneffe might be acknowledged, he might de- ipaircof hisowne power and abilitie, that hee might befcta workc to feckc out of the Law, meanes of fulfilling the Law, and to become righteous before God. And hitherto of the ten Commandemcnts. 0/\ 401 Of peeping the Lait>. M Y good childe know this, that thou arc noc able ro doc thefc things oi thy i'clfe, nor to walkcin the Commandcmcnts of God, and to feruc him, without his cfpeciall grace, &c. Very fitly in this publtJ^e Cat echi fine, after thefetting dowtte of thep.ir. iculars required by the Law, we are put in mtnde of our owne weakncjfe, and difabilitie to pcrfortne thofe duties iff my \ meafure, and therefore we arefent tofeeke from aboue, a fiuper- j naturaR afjifiance , which may fight with our corrupt tons, and help j *ur tnfrmities : not that we are thereby aduanced in this life, to a' tot all and per fell: cerreffondence to the LegaH rigour ofthefe du- I ties, but that we may know, that it is a greater fir ength, than our I owne naturall abilities, which worketh invs a found and fine ere, j though imp erf ell, obedience in this life, which is the Euangelicall performance ofCjods Law,atchieuedpartly by vs in our weal^e en. ! deuours through grace, and the refl byfupplyfor vs by our Saui- ' ours per feci fat is faction vnto the vtmofi of the Law, as more di- \ftinlhly appear eth in the Queft ions following. Quefl.106. Is any man able to kcepc all thefc Commandemcnts? Anfw. No man vpon earth hath, or can euer be able to kfepe themperfectly,fiid2.m only excepted in the fiateof innocencie, and Chriflwho was both Godandman, ^Explan. For clearing hereof, wc will deduce the (c Thefes, or portions; Man by his firft creation, was able to kecpe the whole Law without finning: for hec was made after Gods image, which, as is cxprcfled by the Apoftle, is right coufneffe, I i Ec and] Thef.iS Manattbefirfti able to fa fc the Uw* 4oi Ecclef.7.31' Thef. 2. Man vnabk to Of keepisgthe Law lob 14.4. I Cor .2.1 4* EzccVi.3.11, Ezccb.18.29, & Cor.3,J. Rom.x. and \rtte i clweffe : and God, faith Salomon, made man right e^ tf«j,liis heart was fullofdiuine vnderfbndmg, his will was al- together right, his affections holy, his power abiblute to per- mit, and continue fuch aiwayes. Man, as his nature now is, cannot keepethe Law of God, neither the whole, nor any parcell thereof; hut is altogether corrupt, his vn^'erftandingdarkened, his will crooked, his af- fections impure, and his belt (trength weaknefle towards the running the race of Gods comma ndements. And when the beM meancs are offered of being' brought into the right way, he isapttoturnethem into his owne cor- ruption to the increafmg thereof, cucnas the Spider turneth all Into poifon. This corruption of nature is well let forth by lob, Who can bring a cleans thing ext offiltbinejfe ? f o that mans nature now is filthinefle it fclfe : and fo farre gone is it herein, asr/W/fheweth, that fpeaking hereof in his owne peifon, he faith , In me, that is, in mjflejb, drvtlleth no good thing. The vn- deri-tanding is fo darkc,as that^eucn like aj a blinde min^borne bJinde, doth not fee any light, neither can he: the naturall man percciues not the things of (jody vckhtr can he. The will is fo crooked, as that in ali things it is contrary to Gods will,accor- ding to that Ci y'mg^itimxr in veil '-umfemper capimnf^ nega- ta ; We are prone to that which is forbidden vs, and wee long moft for that which is denied vs. See an example in the cor- rupt Iewes, vmo whom the Lord fending Ez.ecfoici, faith, but they will not heare, neither will they ceafe. The affections are ib impure, as nothing is fo good, but hce is apt to hate, and im- peach i: ; nothing fo vile, but he ioueth ic,and is wedded vnto it : as is (lie wed in the IeyvcsJayingjT'/;*' vMy of the Lordis not equally butbf thcir'owne wiycs, they th right molt highly. The weaknefle of the whole man is fjcb, as that he is not able to thinke a good thought, and as a dead carkatTecorruptethof itTclfc,and itinkcth more and more : fo a naturall man increa- fcth in corruption, till that he bccjmmcch molt vile, and run- neth on to doc tjhjngscu^rj $g unit nuit^v* And hilly , foaptis hero turnc the belimeancsiiiKo common, a* tint Gnrift him- fclfe is made a (tumbling blockc, he that was giuen toraife vs vpt0 heauen, is made anoccafion of {tumbling arid falling,the _____ . * &*<* fince the breach $fthe Law. 405 grace of God, which appeared* for our faluation, is turned in- co wan tonne lie. Man afiilted by Gods gracc,and regene ratc,canaot perfect- ly fulfilltbc Law,butfaiicthftillin many things— For though a man be now fpiricuall, and guided by Gods Spirit, not to fin, as men natural 1, according to^Saint lohn : yet the r1efh,th'e old man, corrupt nature is not altogether expelled, but remaining for their humiliation, and the cxercife of grace in their fpiri- tuallcombat, hindreth them from doing perfe ell y thething they would, and fwayeth them oftentimes :o the thing they would not. Eucn as a very dull fcholJer, being excellently taught, and much laboured vpon by a mofl skiituJl Schoole- mallcr, yet through defects of his nature, is imperfect in his learning,and crreth in exercises of learning, fomctimc againft Orthography , fomctimc in falfe Latine,and fomctimc in frigid inuention, mifplacingof words,and vfingvnproper words,vn- till that in continuance of rime, he comming to perfect age, all thefc faults come to be amended. So the fcholler taught by Gods Spirit, (hall at the laft, namely, inpatria, come to per- fection, and be without all errour and finne ; but through the vnrowardneflTe of his nature, cannot here trivia doc any excr- cife, but there be faults cfcaping h:m. Hence it is, that Saint lohn faith, If we fay, that wehaueno J?nne,we deceiue our fe lues, and there is ne truth in vs : and Saint James \ In many things we finne all : and P^v/acknowlcdgcth it in himfelfe j When I would doe good, euillis prefect with me. So that both Pelagianifme is to be reiccted, that teacheth man to be able, out of the ftrcngth of nature, to kcepe the Law, and Scmipelagianifmc (that is, Popery) tcaching,that the regene- rate are able perfectly to keepe it, yea, xp doe more than it re- quired, which they call workesof fupererogation. Can nomanattainc to perfection of righteoufnetTe accor- ding to the Law ? Ho w then is it, thacfome are faidto be per- fect, according to that fpeech of the Apoftle ; So many as are ! perfect, let vs be thus minded ? j Perfection is two wayes to be vhderftood, either, as it is oppoiedto imperfections, and wants, and this is perfection of degrees, whereby the Law is kept without failing in any j Ec 1 thing : Thtf. ?. Mancawioiv fcftlyfctfetU Uw. 1 John 3.?. I 1 lohni.S. lames $i. Rom. 7,1 1 « Qneft. zArifw* TcrfcUiOHtwUf fold. 404 Of keep fog the Law,fwte the breach of the Law. i ioh.j.4. Rom.j.18. lames 1.10. Dcuw.i*. thing: or, as itisoppofed tohypocrifie, and this is perfecti- on of parts, whereby what is outwardly profc fled, is inward- ly embraced ; fo that, as the outward part maketh a good fhe w, the inward part is alfo right, and fincere* And thus Da- mdjofiahyznd others are faid to be perfecl,and not ocherwifc: and thus cucry regenerate man can, and doth in fome mea- fure approue himfelfe for perfect, though amidft great wcak- neffes. • Que ft. 107. What is ihc breach of the Law, andthepunifhmcnr hereof? 1 Anfw. h is fane, which if it be but once committed only, and that but in thought ■> it makes theferfon committing tt,fnbtecl to- Gads etcrnallcurfe, which it cuer Lifting death, in hell fire, the torments whereof are unspeakable, without any end or eafe, ExfU*. Next vnto the consideration of mans weaknefle towardsthe keeping of the Law, co:«nmcth to be confidercd the punishment due vnto him therefore. And here firit I fay, thatthc breach of the Law is 'firm* : becaufc finne, as Saint /^«tcachcrii,isatranfgreflionof the Law: and without the Law, faith Saint Paul, finne is dead. And this finne, though it -bebutonc>once oncly committed, yea, but in thought, fub- ieð the finncr to the cternall curfe of God. For that in- bred corruption only, euen before it brcaketh into action, ma- keth all men guiltic of death, according to that ; By the offence of one man, the fault came on all men to condemnation. But much, more, if any man obferue the whole Law, and yet faile in one point, he is guilty of all, as being actually a finneralfo. Now the punishment, which is here laid to be death, is ocherwifc called the curie : for, car fed is he, that confirmeth not all the words of the Law to doe them. Ft is catted hell fire*, damnation, the fccond death, vtterdarkneffc, the wormc that neuerdicch, and fire that ncuer gocth out •, the extrcmitie being fuch, as that iccaufcth «ontinuall weeping, and gnaflaing of teeth for forro w, and no one drop of merdte is granted to eafe any part of thefc torments •- and all this is not for ibme long time, but thousand thoufands of yearcs, and ftill as fane from end, as at the firft beginning* b h Quelt. The p-unifhment of fime, iufl< 4^5 §}Ufft. 108. Is 11 notimuihcccoappoincio ac apunifhmcnt for eucry finne, yea,cuen forthclcaft? Anfw. It u very iuft andriqhtfor the Lord to ad'utdge the ve- ry le*ftfin to k: I! fire: becavfekts marl^which is perfect holineffe, fet vpou m rn in his creation, is remitted, and a marhe with ths de- \ nils brand i; made vp on the fittle of the Jinner: forivhich it is iufi, that the den 'ill, and not Godjhonldr.ow hauefuch afoule. E xfhm. The Lord,which is iuft in all his waics, and righte- ous ill ail his works, cannot be rniuft in punifhing fin. There- tore this heauy cenfiire againft the leaft Cm cannot but be mo ft iuft: and chat this may more plainelyappeare, wee are not to j confider of fin,asof an offence mccrely, whereby a Law is bro- : ken, but as of a blemifli, whereby the foule is ftained, and fo i rnadevnfit to bee a citizen of heaucn, where oncly holinelTe dvvclleth,and nonevncleane thingmay cnter.Thisblemifh al- io k Co great,as th3t it is faid to defile the whole man,and that Mark7**£* with fuch filthineffe, as is mod loath fome. Now this being the cafeofanyfinner, isitnotiuft with God toeondemne him to the place fit for him, and much more,bec3ufe he preferreth by fin, Sa tans badge and cognizance before the Lords. Againe, euery fin is an offence againft an infinite Maieftie, s'mt worthy euenthe fmallelt,aswelasthegrcate[t:forthefameGod which tfbellfirt. hath faid, Thou fhalt not commit adultery, hath faid alfo, thou \ lamc«a.u» flpalt not kill. He that hath faid, thou fhalt not doe ill, hath alfo ; kid, thou fhalt not think ill. Now according to the greatneife \ ofthe perfon offended, the offence is to be eltimated, if it be a- : gainftatemporall King, it is a temporall death, ifagainft the cccrnall King,it \s etcrnall death in hcll.For it is not with God, ! as with man, whofelawes, if they be broken, yet being of •diucrs fort, only fuch, as concerne the Kings perfon, arc rec- j konedtobccagainflhis Maicfty, others againft this, or that J fubicdt only : but the lawes of God doe all concerne his royall | perfon, and any breach is rebellion, as Samuel called the fin of i Saul (paring the Amalekites ; Rebellion is as the f we of witch- craft, and therefore worthy of death and damnation. _____ Ec 5 ®Beft- O 406 The vfe of the Law. Rom.7.^. Vcrf.24. RODR. 7.12,11, The vfe of the Law. <^y?.io?.lfnom3n can perfectly keep the Law wherefore then ferueth it } Anfvv. Of excellent vfe notw'ithftanding is the Law of God. \ To humble vs, in regard of our miferablc eft Ate hereby dtfeoxe- red. 2 To be are rule of good Itfe vnto vs. 3 To be a SchooUmafter to brina vs to Chrift. Expbw. Seeing the cod of the Law now, is not the per- fect obferuing of it in all things, without any fayle, that the doer might fo bee counted worthy toltue, which is impofTi- ble : it is necdfull to bee confidercd, to what end it now fer- ueth. > . And the firft is, to beat dovvnc pride, and to humble the molt holy and belt men liuing : For I was once altue (faith the Apol\\c)without the Law, but when the commandement came, (in reuixed:and being more reformed by Gods grace, feeing what by Law he ought to doc, and what through infirmitiche did, he cryeth out ; O wretched man that I am, whojhalldeliuer mee from the body of this death ? And as the Apoftle, fo euery man that hath his eyes open to fee into the glafle of the Law, and thereby his miserable eftate, feeth himfelfc fo wretched, (inne being about him to defile him, the threatnings of the law be- fore him, the Bern behinde, (till putting him forward to (inne, abouehim the Lord ready to take vengeance on him, and vn- der him hell fire, the bottomlcfle gulfe ready to fwallow him vp, wih the mouth wide open : as that hee cannot but ioync in an holy defpaire with the Apoftlc, and condemne himfelfc foramo(t vnworthy wretched (inner. And being thus hum- bled, fhall he condemne the Law, and caft off all care of obe- dience, becaufeitrequircth fomuch more, than hce can any way performe ? Nay he will the more louc it, and admire the perfection of it, faying with the fame holy Apoitlc ; The Law u holy }and the commandement is tuft ,andholy , and good: and! de- Ught tnthe Law of (j ode oncer nino the inner man. Euen as a ftu- dent in any Art, to the perfection whereof hee cannot attainc (fuch bee thcmyftciies thereof,) yet hee is the more rauifht with the louc of it, and fhiueth hard after the perfect know- ledge of it, and neucr ceafeth. He laith not with Efau, What is- Saluatfo* by Chrifi. 4^7 is this birth- right vnto mc ? Becaufe he is tied to an hard raskc : hereby : but with Saint Paul, he prclTcth towards the marke, j walking that way of good workes, which God hath appoin- j ted, vfngfor a rule this holy LawofGcd. And iai^y, finding, that when he hath done whatfbcucrhc is able, he is an vnprcfitablefeiuant, worthy of Gods eternal! difpieafure, hce isdriuento feekeboth meanes of fat isfadtfon for his delinquencies and failcs, and helpe to doe this hard taske, vnto which of himfelfc he isfo vnfunScient,and this fa- j tisfaciion and helpc is the Lord lefus Chrilt alone ; For that ' Rora.8. which was impojfiblc to the Law, in as much, a* it was weak* be- \ Cttpfeoftkcflcjh, (j *d finding his owns Sonne in the Jimi lit tide of fin full fief?, and for fin condemned fin in thefleib, that the rivhte- ottfnejje of the Law might he fulfilled tn vs. Andthusdoe we ice the third, and laftendofthc Law,z>/t.; to be a fchoolemafter to bring vs vnto Chrift :and this fchoole- mafterisboth theCeremoniall law, tutoring, and teaching by rudiments and figures, as little children, thofe that wcie not come to full age vnder thcGofpell, and to vs more prin- cipally the Morall Law, (hewing the great need, which wee haueof aSauiour, and driuingvs vnto him, as our onely re- fuge, to be made righteous, according to that; Thelawwas Gal.2,24. our Schoolemafler, to bring vs vmo Chrifi, that wee might he made righteous by faith* §}ueft. no. How may webefauedfrom our fumes ? Anfw. Only by the blond of le fits Chrifl, laid hold zfonbya true andliuelyfuith. Explan. Being brought to defpaireby the fight of our finnes in the glafle of the Law, and of the horrible punish- ments due therefore : it is necefiary that wee now lookc for a remedy againft fo great danger: as the cunning Ghirurgion, when he hath fearched a fettered fore to the bottome, apply- eth himlclfe to the Cure. And our onely rcmedie is the bloudof icfus Chrift, according to that comfortable fpeech, The bloud of fefm Chrifi his Sonne, clean feth from all fane. , Ioi1Q C4 If 40 3 &xpht:$?h Philip.2.3. Gajjth.3 15. 1 Iohn$.i£. S-dnRificaiio'J. , Rom ^3,4, Rora.8 i. » Cor. j. 7 7. Sdnzuon iff Chrijh If all Angels and men mould hiue done their vttcrmofLto dc- iiuer and faue one (oule, i: were altogether vaine, they being all finite, t 'le punifhment by (inne defcrued infinite, and there- fore fuch, as could naicrbc fatisfied for, by creatures finite, butinan innnitetimc.lt pleafcd the Lord for this caufe,to fend hi-onely begotten Sonne into the world/ hat whofoet/.er belee- ueth in him,[houlAnot ferijh but 'have Ife euerlaftina ■. And his blond doth faue from all (in : 1 By expiation. 2 By fanctific:- tion. Expiation is the fttisfying of Gods wrath due to finne, by bearing the hcauy burthen thereof: and this did the Lord Ictus, when hee abafed himfclfc, nmd became cbcdieht to the deaths euen to the death ofthecrojfe: when he redeemed vs from the curfe of the Law, being made a cwt ft for vs,fir tt is written; Curfedis euery one that hangeth on the tree ■ when in loue,/vfbalt they call vponhim,Ca\th hc,/# whom they have not belcened? So that, if there be faith, that fcr- teth a workeprefcntly topray. When the difciplcs bcleeued, a chiefe care which they had,was to be taught to pray; wher- £>rc they come to Chrirt/aying; Lord, teach vs to pray, as Iohn alfo taught hi* d'fciples. And great reafon is there,that faith full people fhould pray often, prayer being a proper workc of faith, euenastofpeakeisproper vntoman: whence it is, that the Kingly Prophet faith, / beleened, and therefore f[pa!*r,ov prayed; as if hee fhould fay, I had vcicrancc, and therefore I .vttered, for what difference betwixt the tongue of man and ' bcaft, but inthefpeech? and what difference betwixt the be- ; leeuer and the acheitt, if he praycth not. Againe, as faith purgcthman, io prayer purge th all things, and makcth them pure vnto the h\th{u\\;Ettcry crcnttreofGod is fanlltfiedby the word and prayer. Prayer is a conucrfmg with God, and the molt hcauenly and fwcetelt recreation of the foulebclecuing: whence it is,that continuall prayer & thankf- giuingis commended vnto vs; V ray continually, & mail things gixcthan\es:zv\& for the faithful!, faith Dattid,przifi is comely. 2 Of the exercifes of the word of God, it is fpoken, as of the food and nourifhment of the faithful! (ouXc^Odfre, as new borne babes, the fincere milkjfthc word,that ye may grow thcrby. \ And againe, Let the word dwell 'p lent com fly in you, euen as good bloudand iuyce in the body, to make itthriueand grow, k isapooreweakc conftituiion that is. not hungry, and taketh no delight in the meat and drink; and it is a poore weakcly foule,neuerliketo grow to any good, that hungrcth not after the 411 A&s itf.14. Excrc'fisof Fxitb. Rom. 1 0.14, Luke 1 1. 1. *i Tim, 4. j, 1 TheflT.j.iy, iheif'jidof I Pet 2.1. C0I.3.K5. 412 OfPrqer. What Prayer is. the word, and rcceiueth it without appetite. The word is the finewes and ftrength, the prop and Ray of frith, it is the light, to guide all the holy arTe6lions hereof, thattheycrrc not, and the heauenly riches making it mod- precious. It mud \ needs be acrazed weakehoufe, that hath no rep;- iring: and | heeinuft needs wander much, that wanteth light; and grow Doore, thatfpendcth dayly, and hath nothing commii gin : To that faith that is not repaired by reading, hearing, and me- ditation, is very ruinous; if it wanteth this light, it will crrc; iffomcthing commeth not in daily out of this treafury, it will be very poore and (tarucd. Laftl y, for the Sacraments, thefe doc more fenfibly conuey Godspromifcs to our hearts, whileft we apply to vs the out- ward wafhingof bodyes, for the inward tfeaftling of foules and bodies ; and whiKt we feele, and tafle the flefh and bloud ofChrift,ofwhich in preaching, we heare with the care,euen as Thomas was confirmed, when he feft the fides,and hands of Chriit, crying owt fJMy Lord and my God, §)uefl. 113. Whar is Prayer? Anfw. Tt is a lifting vp oft he heart vnto Godoneiy, in the name oflefm Chrifl, according to his will, in fullaffurance of being heard and accepted at his vraciom hands, Exy/an. In the (liort Catechifmc, vpon the declaring of our inability to obey God without his Ipeciall grace, there is very opportunely inferred, the meanes to call tor, andob- tainc this heauenly treafure of grace ; namely, diligent Pray- er: and thereupon is the young Scholler in Chrilts Schoole bidden to repeat the Lords Prayer, as the direction and ayme for asking of our heauenly Father, all particular gra- ces. Wherefore I here enter vpon that part of the Cate- chifmc, which concerneth Prayer : and bc-aufethatvnlefle wee know what right prayer is, and what is the neccfTltic ofpraying,and ,vhcn, and where it is to bec made, wee mall not bee fo difpofed hereunto, as we ought; I haue thought good firft to handle thefe things in general!, and then to comencerer to thePatternc of Prayer, prefenbed by ourSa- uiour. Firft, What Prayer is* An Fir(t,l fay, that prayer is a lifting vp of the heart; becaufc that if all the beft words in the world be fpoken, without the lifting vp of the heart, it is no praying, but a faying of the words,which a Parrct may be taught to doc : Godisaft>irit,axd they which tz>orf)?ip him, m»ft worjhif him infyirit,Andin truth, ^Mofes prayeth thus, without the vtteringof any words, and the Lord faid, Why criest thou vnto me? as though lifting vp his hcart,eucnwhcnhcvfcd no voice, he had made a loud cry- ing found in the Lords cares : according to that old Diftick, Non V9x,fed votum, non mujtca chordula3fed cor3 Non damans, fed amans clamat in aptre Dei* J^otJhriHeJ} voice, but filent vowes ; T^ot firings fxveet founds, but heart that bowej ; J^ot mounted cries, but flames of hue, fierce through the cares of God above* Such alfo was the prayer of Manna, which preuailcth : fhec fpake in her heart, her lips only msucd. Bur there is a time,\vhen the voice alio mult be vfed, as in the prcfcncc of others, that they may be edified, and ioync in prayer alfo : and vponeue- ry other occafion of lolemnc pray ing,when the vttcrancc eom- mcth from the heart and fpirit, though we be alone mod: pti- uatc, the voyce is well \{cl\9 if it be not Pharifaically to boaft of our deuotion in the eares of others, ncere about vs. For, Chrift himfelfe being retired and alone, prayeth with words ; Father, if it be poffible, let this cHppnffcf-em me. And forhisEhfciples,whomhc was to leauc, he prayeth in many wrords, for their cuftodie, for their vnkie, and for the I glorifying of God by them. The heart lifted vp therefore with words, or without words , is true prayer; but words withoutanhcart,arcnot fo. In itead of praying, this is pra- ting, and a great abufe. So doe Laick vnlearned Papifts, fay- ing many prayers vpon Beads, placing deuotion in the labour of the lips, and fcoring vp by dozens mumbled- vnknowne fhreds of Latine ; and many of our common people, in their morning and euening deuotion, being drowzie, or hauing mindes Iohn 4.24. Exod.l4-iJ« 1 Sam.r.io. IoKn 17. 4»4 VrayerUGod aleze. Wh&t Prayer is. Pfal.f0.l4. Efaytfj.irf, Iohn 2.2. Roan.8.33, mindes taken vp with other bufmefTc in the very time, doc with their words bcattheayrc invaine, and deceiue God of hisdutie. I adde ftirthcr,that prayer is a lifting vp of the heart to God alone : becaufc it is a part of his peculiar worf"hip,and he is rob- bcd,and his glory is taken,and giucn to anothcr,whcn prayers are made to any other befides the Lord.lt helpcth not, that is faid,men vpon earth doe pray one for another, as the Apofrlc, Ephefians, and Theflfalonians, to pray for him, and theficke are directed by Saint Umcs to pray the Elders of the Church to pray for them. For though we haue examples of requeuing theliuingtopray forvs, what one example is there to doe the like to the Saints in heaucn ? There is not one. What diredtion is there in all the Scriptures? Verily none at alh And as for imploring of aid, Call vpon meefaiih the Lord ,/* time of trou- ble ; and, Thou Jhaitrvor (hip the Lord thy God,andhim oniyjhdt thouferus : bat for calling vpon any other, not a tittle in all the Bible to warrant it. Laftly, what hope is there of praying to any other? Surely none ; for Abraham is ignorant ofvs, and Ifraei doth not know vs, faith the Prophet,no more ( for ought wee can tell for cer- tainty ) doth the bleiTed Virgin Mary, not the holy Apoftles, Peter, Paul,&c. Afrantick, oratlcaftan idle and addlcpart , is it then in any to pray to Saints or Angcis,therc being no well grounded hope of good thus to be attained, and infinite dan- ger at Gods hands, wh« willnotfuffcr,butbcaucngcd,ifhis honour be giucn to any other. I fay moreouer, that prayer is madeinthenameoflefusChrift, to meet with that cauill of Satnt-worfhippers : itisprefumption, faytr^y, that we will not offer toamoitall Prince, to come immediatly to him to makcpetition for any thing, without the mediation of fomc Courtier,much more to preffe into Gods prcfencc,without the help of fbme Saint.O ftupid ignorance ! O affected bliridneffe ! Is not Chrifl an helpe liifficicnt ? I am fure S.iohn thought him fo, when he comforted the faithfull with thefe words : If any man (inneth* rve haue an Aduocat t with the Father, lefm Chnft, the righteous : and S. Paul, when to the aiTurance ofthe faith- full he wrote thus ; It is God that wfiifieth,whojballcondemne f It Whit Prayer is. 4-5 It is Ckrift which is dead, yea rather which is rifenag*ine<> wl o is at the tight hand of Ged, and maketh re que ft alfofor vs. Nei- ther of them, nor any other holy Apoftle once dreamt of the mediation of Saints, or any other creature. Moreouer, the 1 Lord himfelfc doth fo often bid vs vfe his mediation in praying to the Fatter, that they mult needs be very thipid, and cltiK of hearing, orluchss wilfully blind-fold theircyes againit the truth, which make any quettion about any other helpe to prc- uaile with God in our petitions. Furthermore I addc, according to his will, becai fc, if wee follow our ownelufts in prayer, we may aske much, but fhall little preuaile ; Ye askjybnt receive no: jfaith S.f*mbf<> becaufeye /uks am'tfe^ that jee might confnme it o.i your lufts. Wherefore that we may fpeed of that which wc aske in prayer, it is neccf- fary to frame all our petitions according to Gods will; we muft therefore haue the knowledge of the Law ; teaching vs to pre- ferrethe honour and glory of God before a!I other things; and j forchiscaufc chiefly to pray for this, and that wemaybe in- i (truments of honouring him, as the duties there fee do ,vnc doe I require: and in the next place to pray for grace to doe thofc \ duties of lone, which are required towards our neighbour for the pardon or our erroursand offences, and ftrcngtn of faith, whereby wc may be iuftified here-from : and iaftly, fortem- porall benefits, and deliueranccsin tHctime of danger, as blei- fings promifedtoiuch askeeperheCcmrnandcmcnts: where- in, becaufe our daily failes are many, wemuft not be abfolute, but with fubmifllonof our defircs to Gods will, faying eueiy one of vs with our Mailer, Xo: my will, bst thy will be done, as who-knoWeth what isbeftibr vs. Whence itisplaine, that ig- norant peribns which know not Gocis lawes, Cannot pray a- right,uor they which are without feeling of the word of Gods grace, and of right affections towards his glory, but are on- ly led with a fcnfe of corporall and outward wants and grie uanccs.. Laiily, I fay, with full affurancr of being heard;for there mud be no wauering in prayer : Heetha wanereth, us like a waue of thefeajojfedwith the wind,and carted away: neither let that man thinke that he flpailrtceitte anything cf the Lord. It is beleeuing, and rob 14.13,14. lames 4.3, lames 1.6. V* What Prayer is. and fully affuringour fclucsof Gods fauour, which makcth all things polTible that weaskc in prayer. This afliirance,asa lullie gale of wind, orricth our prayers wich full faile to hca- uen,thedc(ircdhaucn: vvaucring and doubting like oppofuc vncertainc winds, carry them to fomc other place, and fo they returnc without fpeeding. V^hercfore me that without doub- ting doth not belceuc, that God is, and that he is a r awarder of fuch as call vpon him, cannot haue any good fuccefTe of his prayers : neither can a wicked man pray aright,fceing his con- fcienccisrcadic tocheckehim, and dantcth him, in regard of iinnc that eleaueth faft to hi unmaking his very prayers abomi- nable to the Lord. The tticejfitic of ®ue(i. 1 14. What need is there rhat the faith- full Qiouid pray, feeing they arc in Gods fauour, who knowcth all their wants, hath pardoned their finncs,and promifed them all bledings > Anfw. By how much the more we are in (jods fauour, fo much the more need is there that we foould cheer cfullj fray ■, both to pay the dp; tie that we owe vnto the Lord, and to obta'tne the blcjfings promifed, andtorenue our affurance of the far don of finne daily interrupted through our great weaknejfe. Explan. The Chriitian foule purified by faith, necdeth not to beprcfled, by fhewing the ncccffitie to this hcauenly excr- cife; being continually cither attu, or habttu, by prefent per- formance/^ by gcnerall rcfolution lifted vp in prayer vnto the fountaincof all comfort: as Dauid, who profefleth, that at midnight he prayed vnto the Lord. Yet becaufe the full may not fecme to haue need to beg, nor they that haue all th ings al- readic to aske any more ; I haue fhortly fet downe fome rea- fonsof the neccflitic of prayer, eucn in thoic which through faith haue all things alreadic. Firft, it is a dutic which God rcquireth of vs all, as a tribute ofthe great King of all: CaK vpon me in the time of trouble sind I wilheare and dehuerthee,and thou foalt glorifie wr -that is, when thou wantcft, pray ; and when thou art full, (till pray , and giuc 1 Thafcf . if. 1 1 glory to God.And againc,Pr^ continually ^nd in all things giue thanks. Pfaljo.14. What Prayer it. 4'7 thahkes, Tnc ocit iubieds doc moit willingly pay the duties of their Prince,and the moll faithfull doe moil duly perfonne this of Prayer to AlmightieGod : hce hath little or no faith, that is, little, or not at all in prayer. Yea, if any neglect to call vpon God, he doth not to much as bclecve that God. is a revvardcrof iuch ascall vpon him, orthathe hearcth prayers anymore th^n Baal did, when his. Prophets prayed and cried from morning till night, and hod noanfwer : for hee faith ih bisheartos/*£ fhev\cth, that God is in heaucnon high, that the clouds hide him, ar.d he cannot fee : and againe, Wbe t profit Jhonldwe haue ifwefirouldvray vnto htm. So that faith is fo far from cooling ourdcuotion in prayer, when wee belcevethat God knovvcth all our vvants,that he hath pardoned our finnes, and we are made partakers of hispromifes, as that it fctteth vsthc move on fire, and incrcafcth our fcruencic in prayer, as in a chicfc dutie towards the Author of all this our comfort; and it is only the want of faith that maketh mencold,dull,and backward m prayer. Secondly, prayer isthe reaching out of the hand of Faith vnto the Lord, to rcceiue his bleffings promifed : although he promifcth to the faithfull the things of this life, and of that which is to come; yet hedothnotpromiie vnasked, tothruil theminto their mouths, as it were, but ifthey reach forth the hand to recciue them. That Beggar is worthy to goe without his almes,cucn when dole is moil bountifully dealt 10 all,that will not offer himfelfe to aske it, and put forth the hand to receiue it : So grace and mercic being .offered from abouc, wee are worthy tobefent \ away without it, if we will not put forth the hand daily by ' heai tie prayer to rcceiue it. Thirdly, prayer isthe applyingand actuall putting on of, Chriit lefiis, to coyer euery part of our fpintuall nakedneffe/ to cure euery wound of cur foulc, and to (trengthen cuery facultie of our rninde. Now by finning we arc fubie& daily to make our foules naked to Gods iudgements, to wound and hurt our foulcs, and to craze and enfeeble our fpirits. If we haue faith, we haue clothing, medicines, cordials, but without this exercife or* faith by prayer, wee are without the vfc and I F f ' benefit Job 11 14. Chap.ftt.if' 418 j Theumtscf Prajtrs tot* wade, wbe». benefit hereof. Wherefore let Prayer be held as amoflne- cefTary excrciieof the foulc, and the moil excellent of all ei- ther, whereby it conucrfeth, and hathfamiliaritic with God as ^Mofes had : yea, let me be imprifoned with Peter 5 in the Whales belly in the bottome of the Sea with Ionah ,- forfaken of all men with Paul; or ftoned to death with Stephen*, by prayer I obtainc the Lords pretence, and by him more ioy, as fane of the Martyrs haue found by experience, than in the time of ficcdomc from ail furYerings, infomuch that they hauc beenc grieued when they hauc bcene taken from the ra ekes and torments. Q^ef}. 115. I pcrcriue by chat which hath beeneiakJ, thaticisneccflary to pray, aswcJIin profperiricj as m aduerfitic, what urnc* there- fore arc I peciall v to be (pent in prayer ? Anfw. // kf necejfary, that euery Chriflian make his Prayers folemnly vnto God enery morning and euening, fitttng downe, and rtjtng vpft'om etiery meale, and at all other ttmes as thejpirit mo- ueth, or other occafens and ntceffiiies doe require to hane the heart lifted vp in prayer. ExpUx. Seeing the neccffttic and excellence of prayer, the times follow to be confidered of, which are both gcnerall and Special!. Gentrally, we are commanded to pray continually >and in alt things to gtxethar.i>es ythzt is, bycontinuail lifting vp of the heart vnto God, when we beginne to awake, to flccpe, to reade,tolabour,when we walke abroad, come into the houfe, wh«n Wc are in fifctk, in danger, by land, by fea, &c. For that which fomehaue fondly taken vponthem to pc» forme | in grode, and outward manner, fequcftring thcmfeluesfrom^ all worldJy imployment, thatthey might ipend their whole \ time in prayer, tying thcmklucs therefore to a great num- j berof prayers, ortotherehearfall of thefimc prayers many> times cuer, to make vp the number, counted lometime by little ftoncs, more lately- by Beads; this, I fay* as-itisa&u- ally and vocally vfed by Monkes and Heretikes, commeth 'too necre the pracUce of ancient fgndHerctike*, called £*- chit*** Times ef Prayer. 4»9 To c*mc to pub- lic prayer i» cvira, and robbctha Christian of alt opportunities of doing other profitable and neceflary duties to and for our brethren : ,yet is there another kindcof continuall prayer well becom- m;nga Chrifttan, which is performed in a fpiritua 11 manner, and^istobe intermingled in all the morall and ciuill actions of our life, without impeaching or interrupting them, name- ly a perpctuail difpofition to lift vp the heart vnto God, and to bend and tend in all our anions to the glorifying of his name. This, by the due exercife of actuall prayers in their times, becommeth habituall, and cxtendeth it fclfe to all times, confcerating the whole courle of cur Hues and ende- uours vnto obedience and holineiTe. The fpeciail times of Prayer are both of publike and pri- uate prayers, the one fubordinate, and fuch as is togiue place j vnto the other. The times of publikc prayers, are the times in vie in the j Church of God wherein wee liuc,whenit is requisite, that we come duelyand reuerently together, eucn as of old, they came vp to the Temple at lerufalem to wormip, from all parts. For, though now a dayes there bee no fuch place of ipcciall holinefle, fo that for hauing refpc& vnto the place, wee may haue the more hope of being heard in our prayers : yet it auaiieth much to frequent the auemblics of Gods peo- ple vnto prayer. The prayers of many made together, are like vnto many coales of fire together, making the greater i heat, as faith S. fhrjfifiome. When the Lord would fet forth | a molt ftrong and povvcrfull prayer, lvcioyueth Noah Job and ! Excch. 14 Daniel together, in his name. Wherefore, I would to God | that all would make more account of publikc prayers, to come betimes and duly vnto them. Tete rand Iohn went vp to the Temple to pray, euenfince the time that mall places God was to be prayed vnto, and (hall we prcferre our prayers at home, before prayers there ? The times of priuatc prayers of euery perfon daily to be made alone, and if hceliueth in any focietic, with others al- fo. For it is not fuificient that thou prayeit alone, and in fc- cret, if thou liueft in a family, or focietie, where more doc vfuallycome together to prayer; neither is it fufficicnt, that Ff 2 thou Trpymg in * «a- panyandaltr.e. 420 Mauh.*.*r ExocUj.j* Jcrcnuo.ij. Prayer at gang to meat. 1 Tina.4. 5. lSam. £.13. 7*/w*.r rf Prayer. thou praycft daily in fuch company, if praying iniccrct be omitted. It is to be feared that he which prayethin company only_, makes nabctter prayers than the Pharifees, and fhalilofehis reward-, (ccing that icy fuch as pray in fecret it is promifed, that the Father will reward them openly : and on the other fide, if any man prayethin fecret, and ncglectcth rhcioynt praying with others, it is to be feared, that he is left with- out Gods- pretence, to vaine fpeculations, fceing that he dc- lighteth not to cnioyhis prefence in the middcit of two, or three gathered together in his name. ~ Wherefore it isncceiTary to pray daily in fecret, morning andeuening-, and likewifc with company, if it may be accor- ding to the ancient rite of iacrificing a Lambc in the mor- ning, and a Lambe in the euening, euery day continually. For, euery Chriltian family is a little Church, as the A- poftlc intitlcth fbme amonglt the Chriflians, to whom hec wrote, not that it is any way fit,, now wcehaue allowance forpublike meetings, to meet in priuate houfes, forallre* ligious excrcifes (for this isthc way to faction, andag^inft the vnity of Gods Church) but cfpecially for the prayers daily y[ed in euery fuch houfc, making it a Church, and Gods houic, according to that ; CMy houje /ball be called r he ho vfi of prater : arid therefore the Prophet (pctjstech of this as a note diltmguimin** Cbrittian and Heathen families, when hec faith , Powre out thy wrath vpon the Heathen, that know thee not ;andvpon the families that call not vponthy name. Let all Goucmours of families thinke vpon this, to -let vp prayers in their houiesy that they maybe Gods houfes, and not hou- fes diuided from God, vpon which he will powre out his. wrath. Againe* prayers arc ordinarily to be y£d, when we re- cciue any of Gods good creatures for our fuftenanee. For by mans linnc,, the creatures become accurfed vnto him, by prayer they arc againe fanitificd, Finery creature of Cjodis (anitified by the word and prayer. When a fea i\ was made in th c land of Zuph, itisfaid, that the people would notcat,vntil] that Samuel came, and had bleiTed the fcaft ; euen as it is faid of • Times of Prayer. 41 r 2C0r.Ie.3i: TrafmginiMt of trouble* Dan. 5. ofthe beafts, being gathered together to the waters in the wildernefTe, that for feare of poyfonthey will not drinke, till the Vnicorne hath with his home ftirrcd the waters. And after meat it is neceffary to praifc God, and fo as we arc comman- ded, W&?f£*rH^ eM or arin^e, or what/better we doe, wejhalldoe all to the glory of God « Extraordinarily, we muft pray oftner in the time of any ex- traordinary danger or trouble, by fickneiTe, perfecution, bat- tels and warres, famine and lofles.-Drftf/V/at this time, befides morning and euening, prayed alfo at noonc-tide daily. Ttatiid in the like cafe prayed feuen times a day, and at mid* night. Chrift prayed three times together in his agonic. And the Difciples continued daily together in prayer. And Matth 27* in thofe times of perfecution, the faithfuil are noted tohaue I A£U. met to prayer,and to haue continued three,fometime fix dayes f together,without taking food vntillnight.Thefe times of trou- ble are more fpecially times of prayer, to make praying our practice night and day, and to procure others to pray with vs and for vs* For the place and gefturc to be vfed in prayer, wee know, that now there is no difference of places, howfoeuer it hath. beenc in times paft ; for euery where God may be called vpon in lpirit,and in truth : and for gefture,CW?(faith thcProphet) let vsfalldowne, And kgeele before the Lord our maker Not that prayer is not auailcable without kneeling, for Ifaac walked in the fields, and prayed; Ionab, lying in the Whales belly, prayed, &c But becaufe all worfhip both of body and foule is due to the Lord of all, and becaufe proftration, or kneeling is a meanes to breed the more humilitic in the minde: therefore though kneeling be not alwayes neceffary, yet it is to be pre- ferred both in publike and priuate by all,that would yeeld vn- to God his due and entire worfhip : and in all publike prayers, it is the more duly and frri6tly to be vfed,where the orders of the Church doc exprefly inioyneit, or the laudable cuftome ofthe congregation commend it. To conclude, the omiflion of decent and vfuall gefture mud needs be more or leiTe fcanda- Jous, as arguing either coldneffe in deuotion,or contempt of the Church,or difcrepancie in opinion or in affection from the _ F f 3 __ reft Ioh.4, 204. 422 nberef tbu Prtytr. Luke U. I. the Lords Prayer. reft of Gods people, with whom wefeeme to make but halfe coniun&ion-,whileft we deny the vniformity of our bodily hu- miliation- And thus much of the gencpall Introduction to Prayer, Of the Lords Tracer. , n.ejt.ii6*f TOw, and according ro what * •"• partcrnc ougbc wc to prny ? Anflv. The patterne andformeofprayerfor our direction, is the \ Lords Prayer* Our Father which art hi heaven, hallowed be thy name, thy kjngdome come, thy will be done m earth as it it in hea- | uen, Giue vs this day our daily bread, andforgme vs our trefbaf* ' fes, Oi -weforgiue them that trefpajje again fl vs, and lead vs not \ into temptation, but deliuer vsfiom euill : for thine is the Kina- i dome, the power and taught Ins Dtfaples: and he faid vmothem, When yee pray, fay, Our Father v:hich art » heuuen, &d Whence it hath the name, the Lords Prayeraasthe Lords Day, the Lords Supper. &c. 2 Conhder therefore the cxecllencic of this Prayer, as Salomons Song is called a Song of longs : fo this may bee a Prayer The Lords Prayer. 4' 3 Prayer of Prayers, excelling all orher prayers. And, as che , Lords Supper, became by h m inftitutcd is of that reuerend account, that whofoeucr eatcth ai>d dnnkcth vn worthily, ea- teth and drnkcthhis ownc damnation ; fo whofocner vterh the Lords Prayer, being of diuine Inflitution, vnworthiJy, endangercth hunfeifc ofdamnation hereby. The Aurhour is the wiiHomc of the Father, and like vnto himfclfc hath made th;s Prayer, with admirable wifdome, drawing the whole Scriptures into a fliort Epitome herein, 2nd comprizirg all I our wants of cuery kindc in a few words, with all mofr j nccdfull directions about prayer, and rcalons mouing in the i offering vp of Prayer. So that, ifall mmfhould all together I haue itudiedall their dayes, they could not poffibly makca! prayer offuch worth and cxcellenc -y. Thirdly, conftderthe vfe of this prayer, which is both for ! - the words, and the matter and forme. Some thinkc, that it isoncly to be vfed as a direction, by which wee may learne how ana what to pray, and that the words arc not to be vfed, becaufe Chriit faith, After this manner pray yee. Others thinkc MatrM 9» it the onely prayer to be vfed at all times, and vpon all occa- | fions, becaufe Chrift faith, When y*e fray ftp Our Father, rfyk Luke ii.s. But neither right, the truth is (that which maketh a perfect content betwixt thefc two Euangclifts, reporting what Chriit | fa id) viz,, the vteofthis Prayer is not onely to direct for mat- ! ter,*>r for words, but for both, fay thete words when yec pray, I or vfe thispattcrnc for a direct ion,and frame all your petitions ! accordingly. Firlt, vie the words of this prayer, if thou knoweftnot1 how otherwife, according to it to cxpreiTc thy minde, and though thou knoweft, yet vte it, and vrge the Lord, as it were hereby to hearcthec; for as Qp^u» faith ; A father will ac- • knowledge the voyce of his cnely fonnc, and. the Lord cannot but acknowledge the voyce and words of his Sonne, being j vtteredby any or thcfaithfull. But take heed, left in praying thefc words, the tongue runne without the heart, as it mult needs doe, in thofethat ccrcmonioufly rehcarfe them, making hade to haue done, euen like vnto a childe faying his leflon, whichhehath conned perfectly. Such may fay the word* of F f 4 Gods 4H the Lords Fr&ycr. Gods deare Sonne, and yet goe away without any notice ta- ken of them, becaufe they pray not his wordsj which is a harder matter to doe. Wherefore, topraythefe words right- ly, thou mult infome conuenient meafure vnderftand them, andhaue themindc taken vp with them, in the vctering the heart ftill. conueying it felfe into the meaning of euery peti- tion, which that it may be done, there mutt be \fcd good de- liberation in him that prayeth. Thus, ifthis prayer be faid, it is well vfed alone, oradded toother prayers : like vnto a wraftler, whohauing vfed his be(t skill and ftrength, toouercomeinhiswraftling, yet fin- ding the victory getting to be very hard, hee rc-inforceth himfelfeat thelaft, with all his might, force and skill toge- ther, that he may carry away the prize; fothe Christian man wr a filing, as Iacob with God by prayer, in the end re-in- forcerh himfelfe in this prayer, that he may not depart vn- blelTcd. Two extremes are here to bee taken heed of: The one is, too much confidence in the words ofthis prayer often repeated, as fome Popes of Rome haue granted great pardons tofeucnj?a:er nofters, and as many ^ue UWartes, faid ouer euery day, or on fome dayes, and in fome places : which is grofTcand fuperftitious : The other is, too much detracting from this prayer, by accountingit no better, ornotfo wor- thy, as a mans owne concerned prayer, which is derogato- ric and arrogant. Secondly, vfe this prayer, as a forme of fii- recTion, learning hereby what toaske, whatftrft and chiefly, with what affections and aiTurance. Are not other prayers alfoto be vfed by vs> though diffe- ring from this in order, yet confonant in matter ? Yes douhtlefTc ; for otherwifc, the Apoitle ^aul'm his Epiltlcs would not haue vfed foch variety of order and man- ner in thankfgtuings, requcfts, and deprecations, for his fpi- rituall children, for himfelfc, for the whole Church : nor would the primitiuc Chrift'ians, in their ioynt prayer for ihc Apoltlcs haue beenc fo bold as to premife this part of thankfgiuing- before their intreating of Gods afliftancc tc the Apofrolicall offices, as they did, when Teter and fohttbe- ing difinilTedj and charged to fpeakc no more in the name of The Lords Prayer. 4*5 of Iefus, they all together prayed vnto the Lord. Where- fore though this order be generally to be followed, yet nei- ther is it alwayes nccefftry, nor yet is it a fwaruing from this direction, though fomcof thefc petitions onely bee af- ked in our prayers, and others be omitted. But the errour is, when wee goe beyond the rules here giuen vs, doting too much vpon woildly things, or hauing proud, vnfaithfull, or malitious hearts, wee make our prayers the labour of polluted lippes. Why doth the ApofUe fay that wee know not what to aske, a* \- wee ought j but the Spirit it fclfe makgth reqnefl for vs ', with Jighs,which cannot bee expreffed : if this be a perfect direction teaching vs all things? Or, are wee not rather to hold it a gc- neiall direction onely formatter, and that to be true, which he faith for words, we know than not afore-hand, we follow notanyfet forme offpecch,«^ut as the fpirit giueth vtterance at the time of prayer. And lb here commethto bee inquired, what is to be thought of fee formes of prayer, and whether it be well to vfethem ? It is true indeed, wee know not of our (clues> as naturall men, what to askc, but the Spirit of God teacheth vs, partly iniightning vs by the Word of God, and partly frirring vp this hcauenly motion in ourmindes, to pray, and long after the fulneffe of Gods grace., which is an argument of our full dcliuerance from mortality and baicnerTc, into perfect glory of foule and body, and this onely is the fcope of the Apofile i in that place. Againc, becaufe prayer is the workcof Gods i Spirit, it may bee hence gathered, that all fuch as haue the I Spirit, and are regenerate, doe and a e able in fomemeafure to pray, to their owi e comfort, hauing none other helps of prayers made by .men, or aforehand deuifed by thcmfclucs. Yet it doth not hence follow, thmtis nor good to pray in fet formes of prayer, no more than it is not good to haue ftaires, to goe vp into an vppcr roome, becaule a man may make a fliift to goe vp by a ladder, or by ibmc other meancs. In publikc, for the ordinary fcruicc of God, it is need- full there fhould bee fee formes of prayer, becaufe it is not certainc; that euery Miniftcr of Gods Word hath the Spirit Aft.4.14. Queft, Rom.8.26. z/fxfa. iptf Sit forme; cf Prrer, Ntmb.10.3y, Numb. 6.14. Rom a 6. 1 4. 1C0r.i3.ij. Rules of Pra)tr. Spirit ft£ prayer tnhiir.ro teach him :and ifhec find, there would be danocrthroimh we^kncileof memory, of omitting many things nccdhili to be prayed for in the congregation^ of excurhoos, and runnings out into ctaufes imperJncnt and idle, in fo long prayers, and oftautMogies, and reper ting the fame things agiinc and againe, to the wearying of the con- at:o; grcg And thus this hcaucnly feniice of prayer, fhouldbcc vne- qtially performed, according to the inequality of the mini- iters, -ionic Churches having men able and Sufficient, fome againc very wcikeoncs and deficient. Forthcfc caufes, fct formes haue bcene vfed anciently in the Church of God vn- dcr the Law ; tSAofes vfed the fame forme of prayer, when the Arkercmoued,and whcn-,it flood Adl : by the comma nde- ment-of the Lord,' hee taught, zAaron and hisfoiines aformc of blefltng the people. • ."Duufd made many Pfilmcs, which were formes of praifc and prayer to bee vfed publikcly, as the 104, 105, 106, 107. PiaJmcs,the oi.Pfalmc was a Pfalmefor the Sabbath. Vn- dcrthe Gofpell the firft forme of prayer is the Lords Prayer, the fir A forme of blcfling that of Paul, 7 he grace ofopir Lord lefts Chrift be rrithyon all : or more fully, The grace of our Lord lefts Chrift, the lone ofGod^and. the Communton of the holy Ghoft be withy on all. isomer?. And fince it hathbeene thecuflome of Gods Church to pray in the congregation by fee prayers. If therefore thefe rules following be obfaucd, I fuppofe it fhallbewcll. Firfl, that all vfe the fct formes of common prayer, appoin- ted in publike. Secondly, ifmorefpecinll prayers are to be vfed before, or after the preaching of the word (for which no fct common forme is, nor can well be appointed) that eucry man ende- uour himicifc herein, either with words fludied, and fet be- fore, or then iudiciouilyand rcuerently concerned, as by the Spirit he is able. Thirdly, that nouiccs, orfuch as haue not thegift of well conceding prayers, vfe fct formes of prayer, deuifed byo- thcrsinpnuatc. Fourth- Set formes of Prayer. 4*7 Fourthly, that fuch as vie the prayers of others, labour to be moucd with the famefpiritof the Authors, as if the words did flow from the Spirit in them. Laitly,thatnoman(tand here without endeuouring to goe further, if hec can pray fome fet forme, but ftriue to giow to more perfection in this heauenly fac;!itie,and to be able with- out the helpc of fet words, to make knowne his defires vnto the Lord. If any man (hall thinke, as forne doc, that this is piefumption, witliout let words to come to God in prayer, when as to a mortall Prince wc dare not, hee is greatly decci- ued, and fncweth to haue but littl^ vnderltandng of the raith- fulLmans nccreneirc vnto God, and acquaintance with Gods holy Spirit. For, will fuch as wait about the Kings pertaneue- ry day, and talkccontinually with him,ltudy fet words afore- hand, what tofpeake? They will indeed thinke of the mat- ter concerning which they would fpcake, but for words they would not, efpecially if they had alwayesfome eloquent per- tbn at their elbow readieto prompt them, and to tell them what to fay : In like manner, faithfull men -doe continually attend vppn the Lord, and talkc with himby.Prayer, and the moft eioqucnt Spirit of God is alwayes read.c to prompt and | hclpethcm : wherefore, io-that the matter to be ipoken of be ! thought vpon before, it is no prcfumption to come without let words, in fuch, as by experience doe findc fome fofryrten- : cic by Gods grace, to talke thus with their heauenly Kingand 1 Father. ®usft. What defirtft thou of God in this Pmycr: AfilW* / defire my Lord God our heauenly Father, who is the gittirof all goodnef]c,to fend his grace to me, and to ailpecpiejhat wc may worfhip him.fcrue him,andobey him, at we otarht to doe. And I pray vnto God, that he w til find vs all thina full boih for foule and body, and that heewouldbe vs, and for giue vs our fumes, and that it will p/ea/e him to fake and defend vs m all dangers ghojl/y and bodily, and that. he will hepe vsfrom all Cm and wickedneffe,fom oy.r ghcfilyenermc, and from euerlaflmg death : And this I trufi he will doe of his mercy ah?^^^ fyngdonje,&c, thou art a molt gracious King, full qfmercie and goodnefle in Iefus Chrift ; and this thy mcrcic and goodnelTe fliall thus be more glorified, wherefore I truft and allure my felfe, that thou wilt doc thefc, and in this confidence, I fay, aAmen. Ss4L 7he Lords PrAjer, 429 Q^eft. 117. How many be the parts of" this Prayer? Anfvv. Three, the Preface; Our Father which art in Hea- ven : the Petitions ; Hallowed be thy name, thy kingdom* come, grc. And the conclttfion. Tor thine is the k^ngdome, the power and the glory, for ctier and ever, zSfmen* Exflan. This Prayer being an abfolutc forme of direction for vs, hath in it all things necdfull, both for beginning, pro- ceeding, and concluding : the petitions are not nakedly fet downc without a preface, neither arc they left without a con- dition hemming them in on both fides, tofhewboththe ne- ccflity of preparation, when we addreflc our fclues to prayer, and of obferuacion when we hauc prayed. Preparation to prayer there mull needs bee, other w i fc we ihall bee ready to orrcr the facrificc of fooles, wee (hall draw neere to the fla- ming bufli, with fhooes on our feet, and tread on holy ground with vncleane feet, and compaflc the Lords Altar with vn- wafken hands. Obicruation there muft bee when we haue prayed to giuc God the glory of our petitions granted, o- thcrWife we fhall deale deceitfully with God, and mocke him5 (which he will not hcare^ pretending his glory and kingdome, but the lequell (hewing when we reft at the bletTings rccci- ucd, that we .intend our owne cafe and picafurc. Queft. 118. In the Preface, why doc you call God Father? Anfw. Becaufe he u ready as a lo:iing Father, to heare mee calling vpon his name, whence I learne with boldncffe and confi- dence to come 'vnto him m my prayer?. Exp/an. Hauing (he we'd the ncceflity of preparation vnto prayer in generall, here follow the parts of this preparati- on in particular. And the firft is, to conlider rightly, vnto whom we pray, and with what faith and affiance. Hee vnto whom,, is called Father, teaching vs both who can pray, and what faith is required in praying. Firft ; he only can pray a- right, and as a true Chriftian, that can call God Father by a- doption and grace through Iefus Chrift.lt is not fufficient,that he Ecdcf.4.17. Exud.3. Gal.tf.7i 43° Who an Pray. Rom 3.15. Vcrfi*. i Iolui$,3. 1 leru^.p. Differ mutt* trvixt praying vnleffe thou blejfe mee firft .? and CMofcs, iaying, Rather blot me out of the Booke which thouh aJI written7. And sfbraham,d\tt\va<\\rig the Lord from dcftroyingSodomc, if fifcic, if fortie, if thirtic, if tvventic, if but ten righteous were found there? Children arc hold and confident to askc of their loving parents, and (o arc Gods chil- dren to ask c of him. ®ueft. 1 1 9. Why doe we fay, Oar Fatherland not My Father? Anfw. Bccattfe I ought to pray for all other the children of God, as well as for my felfe. Ex-plan. As wee are d ircilcd for the perfon vnto whom, Co alfofortheperfons forwhomweeoughtto pray, and that is, not for our felues only, or fome few of our friends, but for all our brethren and lifters by grace,that can call God as we doc, Father. Andthefearetobediftinguifhed into ccrtainc rankes or orders. 1 . We muft pray for all fuch as arc effectually called by the preaching of the Word,thcfe are alfeadic our brethren, and fellow-members of the fame body of Chrift, they are of the houfhold of faith, and their welfare ought as much to affect vs with ioy as our owne. 2. Forallfuch, as God in his cternall (ecrct counfell hath appointed vnto life, but are not yet called from their wan- drings,tobcof one fheep-fold,vnder one Shepherd the Lord Iefus Chrift : we muft pray for them, that God would haftcn their vocation, as Chrift hath giuenvs example in his prayer for his ftieepc ; I fray not for them only, which thon haft given me% faith Chrift, but for them alfo which ft all beleenein mee through their word. 3 . For particula r pcrfons,of whom wc hauc rccciued bene- fit, vnder whofe gouernment wc liue, or which be more deare or ncerc in the fiefh vnto vs. Thus Saint Taut promifeth thatfor the liberalise towards the poore Saints at Ierufalcm, there fhould bccthank/gUiing of many vnto God, and, Let fryers fiit\\ he 3andfttppHcatto»s, andgiuing ofthankes be made for ibeltrisPraytu 4?3 i Tim. t.j. Match. J 4*. for all, for Kixgf, dxdfnjutb a* foe jet tn authority. And •fuch people, as with whom he had fpeciall acquaintance, hce profe(lcth,that he made often mer.tion of them in his prayers, f und for the Icwcs, that were his kinfmen according to the flefh,he fheweth his great earne fine fie in prayer for tlicircon- 1 ucrfion. 4 For fuch, as whole neceffity is more fpecially made knownc vntovs, if they be in danger of fickncilc, troubled in; mindc, diftraded vpon uny dangerous enterpriic or iourney,| or in any diftrciTe. Ifanykcfuke (faith lames) let him fend for \ lames* 14 the Elders efthe Church, And let them pr 'ay for him. 5 For men generally of ail eftates and conditions, that they may be faucd; for this is good and acceptablc,faith Paul, in the fight ef Cod. And likewiic for men of all Countries and Nations: for this caufe wee Englifnmcn muft pray for Gods ancient people the Icwes, for Turkes, Heathen, and feduccd Papifts, that they may come to the vnity of Faith. 6 For our enemies, and thofe that hate vs: Pray for them that hurt y$uy and ferfecuteyou, and lone your enemies* faith the Lord: not that they maybe bleffed, and heartned to proceed in their enmity and malice, but bee ouercomc with our inno- cency,and requiting goodforeuill, and fo haue their heart turned vnto God. Now as there is fome for whom we muft pray, fo there bee others for whom we may not pray, but pray againft. 1 The Deuill, ours and Gods common enemy, wee muft pray againft him, tkathe may be confounded and troden vn- jder our feet. a All knownc enemies of God : Dauidhith many Pfalmes j of imprecations, and praying againft fuch : of this fort is An- tichrist, w hich is an AdnerfAry,zn& exalt eth himfelfe a gain fl all \ that u cade dGed. Such was lultanthe Apoftata,againft whom I the Church prayed : and Saul was declared to be fuch vnto Samuel Sot w hich caufe he is rebuked for mourning and pray- ing for him. 3 Wee ought not to pray for the dead, whofe eftate is vnchangeablc, as Abraham told the rich Glutton being in .hell, that they which were there could not come hither- G g Q» f . j j- A erx are no paws j yHt o f God ,andt he powers that are, are of God* irucn as the riucrs come from the Sea, and run into the Sea, fo all mens greatneiTc,aiidtliat they are men commeth fromGod, and ends in God. If God commandeth anything, hejs to bee heard for his commands .fake ; if man commandech anything, heeisto bee heard forGodsfake, whieh.if.it were fo, imnc 'iliouldnot fomudvhauc the vpper hand, but this is turned amongfjethemenof this age into the contrary, man is heard,, and obferued forhimfelfc, God for man ; a plaine eiudcncc whereof is the obedience of the moft vnto great perfons and gouemours,and neglect of Gods poore Ministers armed oncly with the Word, the Sword of the Spirit. 2 That the ftrft, and maine thing by the Lord intended ii> Ibefirft Petit/ on. 457 in creating all, is his owne glory, and whatfoeuer is good for man is iiibordinate vntothis, and oncly fofarrc forth to bee fought after, as itmaketh for Gods glory. The Hcaucnsare made to diewhisglory,the Earth and Seas are for his glory, all menarcmadcforhisglory^^a^hcveflclsofwrathrforofhim, ftfT him, and'vnto him are all things, to him be glory for cuer, A- \men. This made Afofis to neglect his owne foule, rather than I God fliould be dishonoured, and Pan I to lay open himfelrctoj the curfe, that God might haue glory by the conucrfion of tlie ; Icwes. And this will make euery one that is an obedient fub- | ieel to the King of Hcauen,with ioy to beare any Crofle,io that , God may haue glory, to account all loflc which is gotten with | his dishonour. For if the mainc edate of any man be fafc,he is | the lefle troubled at fmall lofles • but much lcffe if hundreds of ■ pounds be daily added hereunto,and his lofles be but fome few \ pence : no more ought wee to bee much troubled at our owne j lofles or crofles, keing the maine, Gods glory, is hereby greatly incrcafed* Thirdly,that the glory ofthe Lords name is (o deare,as that hee did not onely make it hismarke in the creation, but in euery particular duty done by man, hee fetteth it dill as his marke, as here inpraycr,ingiuingtheLaw,hcbeginneth with; his owne Maiedy intheGofpell, at the very natiuity of that.{ blefled one, the Angels are heard lauding and glorifying God. And in like manner ought we to bee affected to Gods glory in euery duty, feeking this fird and chiefly, and not to befeeneof jmcn,asthePharifics. For if a man doth faft, pray, hcare the ! word.giuealmcs,dcaIc iuflly in fome other rclpectchicfly,hee breaks this rule ofChridJiepleafethno^whatfocuei^or how oft ; foeucr his deuotion be,hc can haue no thankes at Gods hands. Quefi. 122. Which be the three petitions con- cerning God* glory ? A. Thefirfl ^Hallowed be thy name ; thefecond,Thy Kwg- domcome ; the thfrd}ThjwiHed6»ew earth, as it u in Heusun. Queft. in An the firit ofthefe petitions what doc you defirc ? Bow. i i \6. eg Anivv, 4j8 ibcLtrdsPr/iyer, The Name ef God. sTim,£.$, Vcif.J. if/ bit ht ao/Cm lohn i . An (w. TZw /£tf £0/7 Name of God may be glorified in the vji of his titles, word, and works s. ExpUn. Jn handling thefc petitions more particularly, I will obleruc,firft,the order ; iecondly,the fenfe ; thirdiy,the fcope of cuery petition. For the fir ft, Hallowed be thy Name ; this is placed before Thy Kingdomc come, to teach vs that no man can bee a true fubic&ofGcds Kingdome, vnleife that in his heart heema- kcthprincipall account of Gods glory. For then only mayeft thou hope to be accepted as a good fubiecl vnder Gods Kingr | dome, when thou firft dcfirdt, Hallowed he, not mine, but thy Name, When thou fcttefr vp not thy fclfc, thy plcafure, profit or glcry,to be chiefly fought aftcr,in profeifing the Chriftian Re- ligion, but the honouring of Gods name : to that fuel* as feeke for aduantoge by their profeflion, thinking that gaiae is godli- nejfe, as was the manner of fom; whom the Apoftlc chailcn- gcth, that vnder chc colour of Religion, decemeand inueaglc others to their ownc commod ity, arc wot of Gods Kingdomc, b'Jtarevujfedvy, hnowingnotbtng, doing in (lead of going the right way,orhaumgany true wifdome. 2 Tor the fenfe of the words : By the Name of the Lord, here we are:o vndcribnd, that whatfocuer it is whereby chc Lord ismadeknownevntovs, according to hismoftgionous attributes, Wifdome, Power, Mercy, &cv And this is firft by his titles, God, LoidjIehouah,Lord of hoiis,thc Almighty ,&c. for.by thefe God hath made himfclfc kno-vvnc vnto vs, and thefc doc iei uc moft properly to fee forth God : for which caufcjthoiigh far their ofocc fikc,bcing Gods Vicc-gerems3fome hauc beene called Gods and Lords,yctne- ucrany man prcfumed thustobecaflcd,asby -his proper name, chat we can rcade of among: t all Gods people, in the Bookcof | God, but IcfjsChrift, who was truly bmuanu el, God with I vs. Letno man therefore afpirc after fuch names, but lcaue rhem off rather, nsroo high for mortal! man. Secondly,Godis made knownc by his Word,and therefore Chrift hath the title of the Word of God, being the fountaine from whence the Word of wifdome flowcth, and hce that knowcth 7 be fir ft I etuha. V9 Igbflfc infi knoweth the Word written, knoweth God, his face being vifi- b!y and glorioufly reflected to our open hecs there, as by a (Vc. Tnirdly ,by his works.thc Heauens,thc Earth,thc Seas, | aire number of creatures herein contained, which doc alfo fee forth God vnto vs : For the inutflble things of htm, that &, bii er email power and Godhead, irefcet:e By the creation of the world con fdered in his workes. And as theic lafting workes of) I )Ol\ doc kt him forth vnto vs, lo doc his tranflcnt works,a£iS ofiudgcment,mercy,nrouidcnceand goodncfTc.Let thy Name be haliov\ed or fanctified: 1 This doth firtr Mgniflc the purifying of a thing which before was corrupt and vnholy, thus myiticahy it was fhew- ed to Peter, chat God had fancHried the Gentiles, when hec being inuitcd to cat of the creatures appearing inthcilicct, and refufing them as vncleane, was the fecond time com- manded : *J he things which God hath fanclijied, pollute thou I not. 2 The fcparating of any rhing common to an holy vfe, 1 thus Aaron and his fonncs are laid to bee fanclificd, and their [vcftments and veflels of the Temple, and all things dedicate ; ! and thus arc the houfes of God now adiies to be counted ho- iy, and glebes, and tithes of the Church. I ' The acknowledging of a thing to be holy, and declaring, it by gluing all due obferuancc and rcfpecl hercunro, fo that the holinefTc thcreofmay bee made more famous and notable amongitallmcnrand thus principally doc we pray, Hallowed j be thy Name, as it is holy and glorious, make vs to acknovv- ! ledge it, and to afcribe ail honour and glory vnto it, whether wcipeakcof thy titles, behold thy creatures and workes of j prouidence,orreceiuc any of thy blcffings, or whether we be i conuerfant in the excrcifes of thy Word and Sacraments, or of j any other diuine ordinances. And againe, whereas thy Name is vfed, asvnholyby pro- jphancworldlings,vindicatcanddcliueritfromfuchabuies,and i make vs to Hand for the maintenance of thy honour a<*ainit ■fuch. I • And laftly, prouide for theprefcruation of the fame, from j being vied as a common thing, working in all thy people an ' ^ g 4 holy $ By \)k n'orfy. Rom. i.zo. To (hnftift what* Adwo. if. 44o ? Tkt futfliu- iCok.;:©.ji. 7 be Lords Prayer. holy content to hallow it together, abllaining from all com- mon and bafe v&gC thereof. 3 For the fcopeofthis petition, aseuery one of the other, ! itcontainetha fupplication, a deprecation, and a thankigi- uin<* ; The fupplication is. that wee and all the people of God may ejorirle the holy Name of God in our affections, louing him with all our hearts, with all ourfoules, and with all our might, fearing him abouc all, putting our truft only in hin>: in our deuotion with pure minds lifted vp to him onely to pray : and in our fpeeches, fwcaring rightly and reuerently by his Name, and neuer making mention of him, but with high re- uerencc : laftly, in allnaturall and ciuill actions, feeing, hea- ring, eating, drinking; labouring, recreating, buying, Telling, and conuerhng,and dealing one with another,doingthe(e,not as men led by fenie onely, but by religion, eating anddrink- jng moderately and with thankfgiuing, feeing and hearing of Gods workes with vndcrftanding,and prayhng his power, his wiidomc, and his iuiticeaud mercy, labouring and working the thing that is good, asin.Gods prclencc, recreating witu moderation, and not according to the (way of voluptuous and vainc minds, and in all our contracts and dealings following the rule of iutticc and equity, in the fcarc of this great God : And this in bricfe is commanded by the Apoftlc, whether yee \ eat or drinke orvshatfoe-icr ye doe >do tail to the glory of God, And j if in fome of thefe things onely wee giue glory to God,, and ; not in them all, we come fhortof that which we arc heredi- 1 rccted to itriue after. Wee honour God with our lips, but our hearts are fane rcmouedfrom him; whilft wecpciforme wotkes of deuotion outwardly, but haue hearts void of this louc/earc^nd truft, and hues irregular, fwaruing from iufticc, tcmperance,and the fcare of God,and tongues let loofe to curfe and blafphcme God : or clfc we honour men more than God, I while It wee follow iuflicc, temperance, and fobcrneffc, and fpeake reuerently of Gods Name amongft men, but are cold, and feldomc, or corrupt in our deuotion. So that this one fliort petition comprchcndcth the three former Commandcments of the Law, and herein we crauc, that we may be able to doc whatfbeuer wc arc therein directed vnto. The ?be J ccond Petition. The deprecation is againft the finnes in thefe Commando ments forbidden, contrary to the duties before fpoken of, with an acknowledgement of our tranfgreflions and weak- neflc; througk which wee daily offend herein, fishing after more perfection and ftrcngth of grace. Wee acknowledge therefore here our felfc-louc, and louc of the world, fcare of men, and truft in armes of flefh, our corrupt worfhipping of God, oui neglect of his worfhip, our errours in fpeech to the difhonour of his Name, curlings, iwearings, periuries, neg- lect of vovves, and giuing Gods honour to creatures, iwca- ring by them : and our errours in action, not being mo- tied withdiuinc meditations beholding Gods workes, being intemperate in meats and drinkes, and not following that iuflice and feareof God incur dealings, that wee ought to doe, and for ftrength to oucrcome all thefe our corruptions we pray. The thankfgiuing is for thefe corruptions mortified and purged , and for contrary graces reuiued and fetledv to the praife of Gods Name : when wee finde to our comfort, that the Lord hath fet vp in our hearts fome meafure of this loue, feare, truft, made vsdeuout worfhippersof God, and reformed in fome meafure the errours of our fpeeches and anions : in which notwithstanding wee mull take heed that wee doe not glory and boaft ourlelucs, left wee fauour of the proud Phanhe, but to giuc God onely all the glory. ^ Like wife wee praife God here for his grace in other men,by whom his name hath alio glory, whilcft they content in things together with vs,. to the honouring of God. For this is alio commanded, as to pra y for others, fo to praife God for others: / exhort, tbatfivft of ail, prayers, and fnpplicat ions, and giuing of tbaxkes bemadefor allmen, For this caufe, of old they that were led by the Spirit of God, did praife his name oucrthegraucs of Martyrs, for his grace giuen vnto them, (Tuning fo much to his glory (though hnce it hath been turned into prayers for them being dead, and to them) and it is an euiflent want of the Spirit of God, and of the prcfencc of the lying Spirit, tomaligne fuch asfeekcthus to 44* t 7 be depreca* tit*. } The thanks f Tim. 1 Jfcf_ The Lards Prayer. Afls a. ij. to iiuetoGods glory, andtodifcourage them, and tofpeake all manner of cuill againtr them, as is the manner of many now ad.iies,feckmg by their checks and raunts, to quench the fparkes ot zeale which arc kindling in the hearts of others especially of vnderiings. Out of yourowncmouthcsfhall yee be judged, yeeuill-and wicked feruants tothchigheft ; leeing with your mouthesycefpeake the words of Gods praife for grace in othcs, and with the fame inoiithes ycc pneke their tides, as with fwords,to ipill,if it werepofTifolc, all warmth of grace out of them. • Now ail this is in the firft petition : the fuppl!ca:ion,Wc pray thee, let thy Name be hallowed : the deprecation, We pray thee, let not thy Name be vnhallowed,or hauc d ifhonour dorc vntoit: the thankigiving, Wee thanke thee for difpoflnovs to the magnifying and giuing glory to thy Name for thy gr^ce and goodnefle, and fo let thy Name be hallowed. §}ueft% 1 14. In the fecond petition what doe youdefire? Atrfw '. That the number of true bcleeuers way bee dtily in- creafedjtbat Gods Kingdome of grace may be inlaraed, and his Kingdome of glory hafiened. Sxplart* According to the method propounded, Iconfider firfl the order of this Petition, it gocth before this; Thy will be dove* to teach vs, that no man can rightly doe the will of God and plcafe him, vnlcflehc be of his Kingdome, and dc- liucredout of the Kingdome of darkneffe by frith, and the Spirit of Sanclification. He fhall doe his will indeed, as a vc£ fell of wrath, being ouer-ruled by his Almighty power, as the Dcu 11 doth Gods fecret will; but not as a vciTell of mercy out of a good heart to bee accepted, as the Angels and Saints in Heaucn. For when the wicked Iewes had crucified the Lord Icfus, it is faid, that they had taken him, being dcliuercd by the determinate cour fell and fere -knowledge of God: and sgainfl his dilpofing will it is not polTible that wicked men and wicked Angelsfhould doe any thing. But in this there is httlc comrort, 7htfcte»d Pctt(w», 4*3 comfort,as to the gally-flaues of the Turkes, being compched totheirtaske, the comfort onely is, when from the heart wil- lingly and chccrefully Gods will is done, namely,hisrcuealcd will and law. Now for this it is necciTary that a man bee firft of this Kitvdomc, With out faith it i6 impojfiblcto pletfe God. AHciiu ties done by the vnfan£tih*cd Ic wes liuing in iinne, are rciecSted as abominable. Their new Mooncs, their Sabbaths, their Iri- cenfe, their Sacrifices : without thefc a man cannot fomnch asthinke any thing pleafing vnto God; euen as they that yecld allcageance to the Pope, or to the Tnr ke, or any enemy of our King, cannot pleale him their lawfull Soueraigne, how officious locuer they bee. S^ they in whom the power ofdark- ncfle is not yet fhaken off, but arc (till through infidchtic, s.n<\ the loueof finne,vnder the Prince of theayre, and not fub- iecrsofthe Kingdome or' Hciucn,cannoc pleatc God, what du- ties, fber.c: they fee me to the world to performc with icAc and deuotion.. This then ferueth, f.vft, tomevvvstberou^ainec^aUGJUT goodneiTe,the grace of God,the mercy of our hcaucnly King, whomaketh vs able to ferue him: and crowne:h our leruice with glory^that for no (entice which wedoe, wee prcfume to challenge ought atbis hands, as the merit of our workc, but reiect this as Popifh arrogancy , and acknowledge when wee liaue done ail that we can, wc arc vnproritablc fcruants,which isChrilti an (implicit)'. A z Not to rc(t in any outward act or duty/.vhich we doc,but labour for true faith, for hearts rightly fcai'med, as hearts of the fubiccls of his Kingdome, otherwifcit is loff labour whac- foeucr wc doc, in vaine arc yc iuH,mcrcifull, or deuour, vnlciVe the fcruice of Satan bee in heart renounced, vnlclTc there bee fbith purging inwardly. . For the fenfe of;he. words ; Thy Kingdome, the obiec~r of this dehrcisiirft to be coniidercd, and then the act, let it come. Gods Kingdome is the rule that hce doth exercifeouei his creatures, ami isge;>cralloucrall}and fpccially cuertheEicch Generally his KngJomc doth comprehend the whole v^ opd, with all things the/cm., which he rulcthandgoucrncth by his * prouidcncc5 Tn doe Sflix ma Hcb.lttf. EGy i. i Cor. 3.5, 444 PfcU The Lords Prayer. Matth.13. prouidence, making one to bee for rlicpreferuation or punish- ment of the other, thus vphclding things iu order eucrfincc tliefirll creation. In this fenfe God is called by the Pfalmjft, The great Kin^; and God is King, bee the Heathen neucr fo impatient : and a- gaLmcjchcLordrefffiteth, &c. and vnto his Firrt-bornc, Chrift, the Heathen arc giuen for inheritance, and the vttcrmolt ends ofthcearthfora potTeifion. Specially GodsKingdcmeisoucr the Church, howfoeucr difperfed into many places, yet ma- king but one Kingdomc, and this Kingdomc is partly in Hca- uen, partly vpon earth, till the lafl great day, when in Heauen onelyitfhallflourifh. That part of his Kingdomc which is vpom earth, is the whole multitude of all fuch people as out- wardly embrace the Chriftian Rcligion,though many bepro- phanc or hypocrites, and this part is called the Kingdomc of Heauen, both in the Parable of the Sower, of the Draw-net, and ofthe Field, wherein the enuious man /owed tares, &c. Wicked men being for a time mixtamonglt the godly, but at trelaft day to bcieuered and tingled out and left, the godly onely being taken : and this is Gods fpcciall outward King- dome, which in fpeciall manner he defendeth frcm Infidels, holding vp the Scepter of his Word, and giuingthem Lavves whereby to be gouerned. Now befidesthis, there is an inward fpirituall Kirgdomc of God, which is ouer all thofc in whofc hearts thefe Lawes are written to doc them, and the holy Spirit ruleth and bea- rcth fway, and happy is that man, which is thus of his King- dome : tor when Chrilt did highly cxtoll Iohn the Bapt it, faying, That a greater than hee was not borne of women, hce affirmeth yet, that the lead (n the Kingdomc of Heauen is greater than hce, the leaf! of thofc that are inwardly called greater than hce. by his mod excellent office, cuenas they whfch doc the will of God in Heauen, arc more than mother, brethren, and filters of Chrifr, than Mary, as flic was digni- fied to be his mother, according to theflcm. That part ot the Kingdomc which is really in Heauen, confifteth of Angels and Saints, and is imperfect till thelaftday, when in a more fpeciall manner the Kingdomc fhall bee delivered vp to God the The Lords Prayer. 445 the Father, that he may bec al! in all. And thus much for the meaning of the obiect. The a6t, Let it come. This is the firlt of the general! King- dome, whereby the world is mod prouidently ruled, let it (land, let \\ ickedncfle be pun|fhcd,and godlinetfc rewarded. Secondly, ofthe fpeciall Kingdomc, the comming where- of is in foure dejBe^. i. Let it bee erected where it is not, fend thy Word, ffnd Labourers to workc m thy harueft, let thy Word foitad to nil parts of the earth, to the lew, to the Turke, to Infidels in all places, plant a Church there : this fpe- cially is the praying for all men, vnto which Saint Paul ex- horteth, that the Gofpell may {Tunc amongft chem,that it may ihinc to their hearts who arc yet in darknelfe. 2 Let it be confirmed and continued where it is, let it not beabolifhedby perfecution, corrupted by hcrtiic, vanifli by hypocrmc, or degenerate, and grow into the contrary, by prophaneneife, 3. Let it bee reftored where it is decayed, or corrupted in doctrine or manners, rcltorc fuch as are falne by Aveakncifc,purgc the errours of fuch as are feduced. 4. Let itbepcrfecrcd,andmadeccunplcat,by haftcningthc marriage day, wherein the new Ieriilalcm may bee in all points as a j Bride trimmed for her husband, which fhallonely bec at the j laftday, when death, andthcDcudl, andeueryenemic fhall * bede(troyed,andGod alone fhall abfolutely rcignc ouer his people, guiding them in and outcuerlaftingly, and communis eating his hcauenly morr gloi ions Kingdome vnto them. 5 Forthcfcopc: The fupplication is, 1. For Gods genc- rallKingdomc, not that it {ball fatle whilit the world indu- reth, but because it is Gods will that we fhould pray for fuch things as make for his glory, wee are directed to askc here, the exercifing of Gods ibucraigmie and dominion ouer the world, whereby his power, wtidome, and goodnefle may appeare to the fonnes of men ; of the great creatures, the irra- tionall, the Hcaucns, Earth, and Seas, being frill contained in their proper places, properties .md operation*; ofthe ratio- nail, the obfiinatc, and rebellious being by hisiult iudgc- mentpunifhed, and the godly by his mercy rewarded, the rage ofthe enemies of good order being reitraincd, and the \ peaceable 1 Cor. 17.14. I The Kingdome if 'grace tmmnttt by fhnYciegtti. the »W». 44* Deux, 17. Matth.^.38. Efay4p.23« Deut.33.8. 1Sam.11.3x. Dcut33.11. iThef.j.f,t. Thtfecond Petition, peaceable and righteous being encouraged. For, according to all this they were taught of old to pray, when a curie being annexed to euery Commandementbroken,allthe people were bidden to fay, h men* 2 For all good meanes and furtherances of his fpcciall King- dome, which is his Church, and fuch are godly and righteous Magistrates, defending the faith, diligent antf. zealous prea- chers, publifiiing the faith of Chrilt Jcfus: for fuch wee pray, that many may be ftirred vp and continued in all places. For Preachers we haue a fpeciall precept,Pr^ the Lord of the har- uefl that he would fend forth Labourers into his harffeft, and as we are to pray for the increafe of their number, fo for their vt- terance and boldneflein preaching the Gofpcii. And for fuch as be in authority, how we are to pray, hath beene (hewed al- ready, they are nurfing Fathers and Mothers of the Church, Kings fhall be thy nurfmg Fathers, and Queenesfhallbethy 2^/r- fes£z\x\\ the Prophet. Let thy Kingdomecome, therefore is,Let godly Magiftratcs be incrcafed, vnder whofe gouernment thy Church and people may flourifh, and fend many faithfull Preachers,as Mofes faid otLeui ; Let thy Thummim and thine Vrim be with thy holy ones. Such integrity of life, and light of Do6trine, that they may bee as lights fet vpon an hill, giuing light to fuch as be in darknelTeof finne and ignorance. 3 For the defence of thefe from all dangers, whereby they may be interrupted in their proceedings, that their liucs may bee continued, and their power increafed, to the comfort of the faithfull. Thus it hath beene the manner of good fubiects of old, to pray for their good Gouernours. Cufhi comming to bring word vnto Dauidof ^p/0>»/death,prayeth,faying, The enemies of my Lordthe King, andallthat rife againftthee to doe thee hurt, be as that young man is. And for Minifters, Smite thorow the lotnes of them that rife againfi him (faith Cbfofes of Lcui) and of them that hate him, that they rife not aga'tne. And 5. PW, fpeaking of theMiniftersof theGofpell, faith, Pray for vs, that the Word of God may haue free pajjage,and beglorifi- ed,and that we may be delivered from vnreafonable andcmllmen* 4 That many may be daily conuerted, by the Miniftcry of thefc faithfull fcruants of the Lord,and gracc,vcrtue, and true ^ religion The Lords Prayer. 447 religion confirmed and increafed in them. And fu(t,and chief- ly, that inferiour Gouernours, which haue the priuate rule of others committed vnto them, in the wclfordering of their fa- milies and iurifdiitions, may helpe forward the worke of grace in their children and feruants. Thus Saint Panl pro- fetTcch ofcen, that hee prayed for fuch people, as amongft whom the Word was preached, and willcth all men to doe the like, when he bid s> Pray that the Gojpeli may hatte-a freepjffagc* v 5 Th ,t the Kingdome of glory may bee haftened, to the comfort of all the faithfull, all the workesof the Dcuill be- ing then diflblued,, the flefh and old man being quite aboli- shed, and grace onely ruling and governing vs all ; or rather grace being perfected and fw alio wed vp in glo,y. And this | is the higheit pitch ofourdefire here, this being the height of Gods honour, the molt fullcftablifhmentof hisKingdome, ^nd the perfection of his will. Wherefore the Spirit and the Br fide both fay, th m Com?, let thy Kingdome come, and the infpiredpropheticallDiuine fa th, Euen fo, that is, quickly, j Come Lord fefus, .. j 2 The deprecation is- againftf all impediments and lets of , Gods Kingdome, and theie are either gcnerall or fpecialh : Generallhinderances of Gods Kingdome are,cither in the Ma- ■ giftracy or in the Miniftery. i In the Magiftracie is an Anarchic-, when any Countrie j is without a King and lawfull Goucrnour, by rcaibn where- j of, euerie man doth what hce thinkes good, as being vn- S ^er no Law of a Gouernour : Inch as was the eitate of I the Ifraelites , immediatly before Samuels time, as is I twice noted; Inthofe dates there was no Ktx? in lfrael. And i IuJg. it, t. \ this wee are to pray againfr, as the mod wofuil condi- l9* ,( i tion of any people that may bee, there being hereby ' fuch a gappe opened to all licentioufhciTe and IcvfdnciTc^ j as that another Nero or- Vitelline may better bee indured, 1 than this being without a Gouernour. At this time was that outrage done by Dan vnto CMichah, and Idolatry (o grafted amongrt the T>ar.i;es, as that God fecmeth for e- uer to haue blotted them out of his Booke ef life, when Rcuci.7. life, thoufands Rcud 11.17, 20. iThcdeprcca-. lion. luci ges.i* 7hefc(*nd Petition. Mur-fi.Cof.fag. 7»o. Iohn^.ia. Dan. 6. Hett.3. thoufands of all other Tribes being fcalcd, Dan ispaflcdoucr vnmentioned. And at this time was that villany done,- for which the Tribe of Beniamin was cut fhort, and almoft brought to bee no people. And our forefathers in this lie, hauc felt the terror and mifcry of fuch times, by the inuafion of the barbarous Picts to be greater, than when they hauc beenc ruled by Tyrants and Strangers. If any therefore be vn willing to hue vndcr gouernment, and long after the liberty of 211 An- archy, hcedoth mod palpably pray againft himfelfc in this petition. 2 Wee pray againft Tyranny, that is, an cuill and wick- j ed gouernment, whereby the truth is discountenanced, as in Ahabs time, who hated Mtchaiab ; or perfecutcd, as when Ie~ \ Zjdbetwas Quecnc : or idolatry, or hercficis maintained and j commanded ,as by Nebuchad»ez,z,4r;or h({\yaw\\creby wick- ! edneffe is rewarded and fauourcd, as by fome Heathen Empc- » rours of the Romans : Tiberius Cdfar is faid to hauc rewarded Nouelltis Tricongius with a Pro-Confulfhip,for drinking three pottles of wii:c at one draught. Againft fuch Gouernours wee pray, that if God fo pleafc, no place may bee troubled with them ; if they be, that their hearts may relent, and be turned. 3 Wee pray againft cuill lawes, made againft the procee- dings of the Gofpcll, and for the maintenance of men in fin, fuch was the Law made by the Pharifies againft the followers of Chrift, they ordained, that if any followed him, hee fliould be caft out of the Synagogue:fuch was the Law of Darius, dint no man fhould pray vnto any other for thirty daics, but vnto himiclfeonely, againft which D^**>/praycth: and fuch was the decree of AhaJhttero]hy made for the deftruction of all the Lordspeoplc in one day, againft which they all faftcd and prayed. We pray therefore here againft fuch lawe$ of Infi- del Kingdomes, as forbid all commingof ftrangers in amongft them, t® prcuent the rooting out oftheir idolatry, as amongft the people of China, againft the bloudy Inquifition in Popifti Countries, tending to the preucntion and rooting out of all reformation for cuer, and againft any lawes or Turkes or Icwcs hindring their conucrfion, that God would difanull them, and againft ail defedts (tfthcrc be any) in our lawes,and ncglccl 1 he fecund Petition. 4-19 r naermef Go as J^ingdt in bemrijl i Ii -, 1. 1 f . nccr'cift ofthe execution that the de'ectsmay be fupplied, Hid the execution of good la wes better iookt vnto, for the furthe* ' ranee of Gods Kingdoms In the Miniftery there may be a!fo many hinderanccsoftius Kingdome,againft which we pray : Fiitt, ignorance 3nd vnaptneifc to teach : for euen as the childe without rniikeper'imcth, and hailing toolitclelangui- iheth : fo the pooccibules of men vndcr ignorant Mkirftars, or fiich as be vmpt to teach them, doc peri fh and decay . tJXiy Hof '4.4 people per f:, faith the Lord, for war.t of knowledge, and a fiu fhoptCihh the Apoftie, rnuft be apt to tjach, h e ran ft know to d'- Hide the word of ^ truth Atiglct, SecondlyjWeprayagainfthcrcneindicmjW'herebytl.em.lU' of the Word,as.with poifon,is corrupted and turned to the dc- ftru&ionof foules. Of this hinderance^/Vt-rfpeakingjfaith, that there be many bard places in the Scriptures, v h :ch ti:e tq::o- ran" avdvnfi 'aylepeyucrt vn: 0 damnation Kh?.A like vnco this are prophane and vaine bablings, which by the Apoftlc are com- pared vnto the Canker and Gangreenc, tending to the deft ru- ction of the body. Wherefore wee pray, that no fuch prea- chers may creepe in,or be furfered in the Church, as dec teach hereticall opinions, vainly and prophancly handle the holy Word, to the difgracc thereof amongft the hearers. Thirdly, wee pray againft idlcncile in Minifters,taking the fleece and fat of the flocke, but through lazinciTe and carcief- ncfle iuffcnng the wandringtobec out of the way, the feeble without paituie, and the dileafcd and wcakc without cure, and expofing all to the rage of the dcuouring Wolfe. If hee that hath die -keeping of a tower againft the ene- my committed vnto him, and a reward therefore, fhall fleepe and neglect his charge, he is worthy of death by the Martiall f \n e 7- *Per. 3. itf. 2 Tim. 1-17. Law and he that taking wages. any workc com- mitted vnto him, if through (loth hcdotrnttohalues, or to quarters, hee >s worthy to bee punifhed as athecfe : So, and much more they which take charge of foules, and wages there- fore, a fpirituall worke in hand, and hire to doc it, and yet are flothfull, and giucn'fo much to their cafe, as that they labour not in this workc, by preaching, praying, exhor- H h tation. 4jo The Lords Prayer. I Tim.}.*. Particular h'm- dtranustfGodi XjngdMK. h'cb, 4 1, tation j yea, and by good example of life, fnall anfwer as thecocs and robbers, and vndergoe the vtmoft of Gods Law. Wee pray Here, that if there bee any fuch (O vtixamHuf. yuam! J they may bee diligent, or e!fefpcedilyremoued,and more painfull and faithfull placed in their roome. Fourthly, we pray againft wickednciTc in the life andcon- uerfation of Mniflers :for a Bifriop muft bee vnreprouablc, Leui had both the Thnmm'tm and Vrim committed vnto him ; When wicked Miriftcrs are wicked liucrs, though they teach things good, and the right way, yet fuch a cloud is caft'ouer their Doctrine that it fnineth very dimly, and rcw or none fee to follow after it : when like Images, fhewing the way they are fcene to ftapd (till without motion, they are held as Idols to bee teachers of lies, and what they (hew is not embraced. The particulariunderances of Cods Kingdome, are fuch as be in euery pfiuatc perfon in particular. Thcfc arc fidt in- fidelitic and vnbeleefe, whereby, the doorc of the heart is flint vp againft the Lord, that hec cannot rule there as King. Where vnbelcefe was, it is no.cd that Chrift could doe no oreat matters. Lydm had her heart opened, before that the power of <;odiincfVe wrought in her ; The lewes are noted to hauc had the Word without profit, becaufe their hcaringvpju »9r mixed with fifth . Faith was the fidt thing which Satan vndcrmined in our firft parents to beat downe GojdsKingdomcs, and it is the fid* tiling wherein Paul labourcth with King ty^grippa, to make him a member of Gods Kingdome. As ail things are pofli- ble to faith, fo it is impofllble that any good thing fhould bee with vnbelecfc. Wee pray therefore here againft this vn- bckefc, that the Lord would open our hearts tobelecuehis Word, and all the promifes and tlireatnings therein con- tained. 2 Impenitcncy and hardnclTe ofheart^vhercby theminde is without relennng for finnr, and rcioyeeth rather herein, and as the hand by often handling of hard things becommcih i daily Tbefecond Petition. ™ty natural! creatures, the fowles ofthe ayre, and thegrafife of the j field, wee hauing reafort to lead vs, which they want : for thus i doe the He/itherj, which hauc no knowledge of the hcaueniy Mauh £. ; Father caring for them. 2 It (heucth the deccitfulneflc of our hearts in regard of > Faith, wee thinking wee hauc a great meaiure hereof, but | being proued lyars, when wee come to the rriall3 by the j imalierthings or this life : for when the Dilciples were warned of worldly cares, JVhy are yce f^r thefe things, faith the' Mai Lord, Oyecof little faith ? and when Peter ready to finkc, be- ing afraid for the wanes of the Sea, cryeduut, Lfr&ffanfUue yyze : The Lord*ebukcth him,faying, O then o"'l;tilefu;th, why diddeft thou doubt f as if lie mould hauefaid, there is little faith indeed, if there bee dilttuftfull caring for worldly th ngs in time of want, or defpaire in time of dargcr. S. Paul conelu- dcth on the contrary lide, from faith making Chri(t ours, and pcaee v. iih God bclceuod . W-h cr c f or ew--e ramjet intribnUtwr., i Bom. ?. r. and hauing giuen vs ChriiT, how mould hee no"t together wichh!mg,ue vs all tilings ajfo? He t-hat beieeucthnot that the King willgiue him toxpjnce, how can. hee belecue that lie will giue him an hundrcth pounds? And if thou cantt not through faith patiently wait the good pleafure ofthe Lord for Koiu. < **« 4*2 The Lords Prayer. iSan°.!7.$7« things temporal!, which arc of no value in comparison of hca- I ucnly, how canft thou thrpugh faith depend vpon him for llcaucnand cucilartinglife ? Thirdly, the Loul prouidcth here for the Strengthening of I our Faith touching things etcrnall, by amending from thefe j his gifts below, wherein wc taflc of his goodncflc daily. For j whereas the Loid, notwithstanding our (nines, giuechvsthe 1 comforts of this ltfe/or which wc call vpQn him,hcdoth hcre- ! by draw vb on to lift vp our minds to the comfort of the rcmif- lionof al! our finncs, and of cucrlafting fcluation. As Dauid isdrawnc on in his confidence again!! the vncircumcilcd IThi« liflims, becaufc God had deli acred him from the Lion and the Bearc. The begger that comming daily tothedoore of the charitable ChritHan, findcthrelccfc; orifhee commeth not, hath it lent home vnto him, doth hereby a dure himiclfe of this mans louc and good will towards him : fo when we finde | rcleefc at the Lords hands, efpcjcially crauing it at his gate of \ mercy in faith and aiiuran.ee, wee may well be allured that he bcaretha fauour towards vs, and will notfurfervs topcrifh i in our (innes, wee putting our truft in his mercy* So that as from our wcakneffe about the things of this life, v\c may fee the wcakncifc of our faith, about the things of the life to come: fofrom Gods goodncfle towards vs here, wctrufting in his mercy, wee may alfo fee and be confirmed touching his goodncflc hereafter, putting our truft in the fame hisinhnitc mercy. \ Againc,confiderin the order, that it folio wcth immediatly ! after this, 1 by will he done ; becaufe to hauctjhings neccflary j for our maintenance, here is a flay and hclpc vnto vs, the more I checrcfully to doe the will of God, and to keepc vsfrom vn- lawfull enterprises. Whence we are taught : Firft, that it is not vnlawfull cuen rorChriftians to icekc for the tilings of this life in their due place andmeafure; nei- ther is this iecking an impeachment to our Chriltian profef- iion, otherwifc our Sauiour Chriit would not hauc appoin- ted vs to aske, Gitte vs thit day our duly bread. Whctcfore as to be ouer eaicfull for things temporally is hcathcniili diffi- dence ; fo to bee altogether negligent and fecure, is vvoilc than The fourth Teiiuon. chan hcathcnifh infidel it ie, as the ^podletcacheth. 2 The rule of ourfccking things tcmporall mud be notour ow nc, but the will of God , for after this we pray, Gitfc vs our cui!y bread, that is, according to thy will and good pleafure, retraining vs from allvnlawfull mcancs of getting, that by true, hilt, and cquall dealing oaely we may fcekc thefe things, not carking, when thou wouldd haue vsfecure, notfparing, when thou wouldd hauevstofpend, not (rafting to our owne indudry, when thou wouldd haue vs to cad our care vpon thee.For whatlbcucr is thus gotten is extreme loftc,thc lode of the mo(t precious foule. 3 Wee lcarnc, that they onclyvfe the goods of this world rightly,and fecke them rig!itly,that vfe them r s furtherances to dothc wil ofGod,and m >kc this theirmarkc which they dioot at in fceking after thcm,S: not their own pleafure or promotion in the world. They which lecke riches to hue hereupon in plea- fure,&: to pamper thcmfclucs arc accurfed of God ,8c Hiall haue a terrible reckoning to make at the lad: day. Riches are vfctl ac- cording to Gods will, i. By liberality towards the poo e. 2.T0 pious vies for the glory of God. \ . To ncceflary vfes for the maintenanceof ourfclucs and families, & to the benefit of the com.on-wcaltH.-For the fenfe of the words:By bread hcrc,fome ofrhc Fathers were wont to vnderdand the body of Chnd,-uid the lipids the Sacrament of the Alcar:& Er*fnm faith,that it is not likely that any worldly thing iTiould beaded in (9 con-. cifeand fhort a prayer. Burthis cannot be yecldcd to be true: Fird, becanfc this Prayer is a pcife& patternc for our dire- ction in all things. Secondly, becaufc our fpii imall food is asked in the fecor.d petition, the comming of Gods Kingdome being the bellow- ing of his grace, and ipccially of Chrid the fouutainc of all grace vpon vs. Thirdly, becaufc the bread here asked, is but for this day; which doth imply a fading and wading away, i'o as that wee diil haue need eucry day of new bread, which cannot bcfuid of ourfoodfpirittiall.By bread therefore in this place, is to be vndcrftood both bread and all things nccciTary for our lKlc- nancc, as the word Bread is vied, where iz is fold, M*n liaeth not 4^; i Tim.5.8. 1 Per. J. 7. lames j. %. Byb'Cdd.wbat vnditjimd. 4*4 The Lords Prayer. i.cuir 16 16. Pial, 104. r4. I Cor. 3.11, fjot by hresdo :ely, but by every word that procsedeth 0 (wdfrom Iud.ih all the flay avdthe firewth, allthe fhiy *f bread, and all the pay of water. And flic wing further what this Hay is, hce reckonech vpall needfull things for the well being of a T^and ; Theflrong man, the fudge, the Prophet, the Courfchor, Cy'c. Sometime bread 13 properly vnderftocd , as where the Pfalmift reckoneth vp Bread to {trengthenmnn, Wine to cliccrc thehesit, and Oyle to make the face to fhine. Otf/e, that is0 fnnclificall worldly comforrs vnto vs, which by reafon of hnr.c were and doc (rand Hill accuiied cuer fincc the fall of mnn,that they may not be deftruclion and banc vr.to vs in the vfing, as wc deferuc; for I doe not thinke that fin de- prived am; n of all iu(l title vnto thefe things (for a ciui^^ rcmaineth in wicked men to that they poiTclTe by Law) but of comfort in vhng them, they being vnclcane and accurfed vnto them, neither doth this faying, All th mas are jours, conclude the contrary againft finners, butexpreffe howr all things con- lent together tor the falsification of the farhfull. 2 Oiue, thatis, beftow, vphold, continue, and mai'ntaine that which thou haft swell vs : for all our labour is nothing to- wards the obtaining, and allour care nothing towards tec conferuing and keeping what wc haue, vnlcifc the L©rd giue and prcferue vnto vs. 3 due, that is, bleffc, make profperous and wholfomcour meats and drinkes for the itrengthcningof our bodies, and for the cheering and refrefhingofourfpirits; fo as that cur fraiie Hues may bee vpheld, and wee inablcd to feme thec in the ftrength of thy blcfTing in our callings ; for it is not any mccre naturall vertuc in vsthat maketh our meats nourifnable, but ' Cods blefiTmg, for which it is alfo plamc which was laid be- fore, {JMan hueth not by brcadoncly, but by suery word that pro- ceedeth out of: he mouth of God, This day, that is, we defire not fuch abundance for lb long a timc,as wherby our dependance vpon thec fhould be cut oft,but to be content with things ncceflary for thcprcfcnt,and to wait vpon thee from day to day, though in the morning wc hauc not Ibe fourth i etition. not wherewithal! to be fuftained vntill the cucni.ig, or in the etrcnina rntill the next morning, though wee fee pre tent de- it m &. ion before ou r eyes. Daily hrca.i: wrw cmxr.av, bread for on r fubftance, fuch a:. nature doth require 10 vphold it, no dainties, orcoftly feaft- ing,but neccflary clothing; and food, whereby the fubftance of an; be cony rmed, and not pine our bodies mi y becontim e and waft a way through want. Our daily bread,, that is, not the bread, the clothes, the fub ftance of another, but fuch things honcltly gotten by our la- bour through Gods blefTmg vpon vs, according to the phrafc of the Apoirlc, calling this a mans o auc bread ; Wecsmmwd and exhort them that arc fuch, that they worhe rvfth qyittnefff, and eat their owxe bread $that is,honeftly gotten. 2 For the fcope of this petition, and fir ft in the (applicati- on : Wee pray for all things nccdfiill for vs in this prefent lifc,notbeing meafuredby ourowne will anddedrc, butby tJie will of the Lord. Thefe things are either generally or fpe» ciall. The things general! concerning vs all, are : 1 Peace and tranquillitie, through which fmall things become great, whereas by difcordeuen great things decay, and come to nothing. This is themaine end which the A* poftle propoundcth in praying for fuch as bee in authorise, that wee may line a peaceable andqviet life, in all go dime jje and honejly, 2 Scafonable weather, for heat and cold, moyftureand drought, in Summer and Winter; that the Sunnc may mine, andtheraine fall fcafonably ; that the heauens may anfwer the earth, theearth may "anfwer the corne and the wine, and thecorne and wine may anfwer vs,as is the promife of God to fuch as he fauourcth. 3 Worthy and vertuous Gouernours of the common- wealth , by whole care peace may be maintained, and we may in quiet enioy cucry man his ownc Vine, andFig-rrec: for vpon iuch doth thcwelfaTe ofa Countrey much depend, as the Prophet flicwcth by the contrary, thrcatning toincreafe the mifery of the people, cocakeaway the Iudges,Counfel- lors,andCaptaines. I i 4 Health- 465 *TheCi.», TheS.'.fplicatJen. 1 Tim.*.** Ef»y 3.1,3. 466 Pfal.144-12- Lcuk.id 8, Dcut.a-8, muij* The Lords Prajer. 4 Hcalthfuineffe, (trcngth, and abilitie of the people, and thcincreafeof themtoourmutuall comfort, and thediimay- ing of the enemies ; for this IW/'^prayeth, That our fons may be as plants growing vp in our youth, an dour daughters as the corner flones of the Temple : and it is ptomifed tofuchas feare Gcd , th at fine fhall chafe art hundred, and am hundred fhall put ten thou find to fight. 5 Victory ouer our enemies thatrifevpagainftvs; for iris likewife promiicd, Tour enemies Jhali come again fl you oneway ^ and fl 'ye feu en wayes before you. The ipcciali things whfeh weprayfbrare : i. Anhoneftdif- poiition to labour and take pa-incs in our particular callings, to get and prefcrue fuch things as are for our maintenance: other- wise we doc not defire our owjie bread, but bread pulled from the mouthes of other men.Whcthcr we be rich or poore there- fore, we muft not be idle and vnprofitablc, neither vfe vnlaw- fullmeanes of getting, but according to the Lords appoint- ment : In thefveat of thy brow fl: alt thou eat of the fruit of the earth ,till thou returns to it : for the Apoftle, a fount! interpre- ter of the ScriptL;res,doth thus apply it,faying,T/^> we warded you of that if there were any that would not worked he fdms jloy/dvot eat^So that he which will cat,mu(l vvorke, and take paines m his calling, and not line idly whatfoeucr he be. 2 Good iucccfle through Godsblcffing in our labours; for in vakie doth the builder builH the houfc, and the watch-man* watch the Ciric,vnk(Te the Lord build and kcepc it. We pray therefore, that-when we plow and fow the ground, that God would bleilertjund giue incrcafe ; and when we attempt and goc about any tbipg, that God would bring it to paffe. 3 A charitable difpciirion in the rich, torciceucthc poore ' J impotent that cannot helpc themfelues, and fuch a difp ofition I ! in our fc'uesif we be rich : for we pray not for mine, but for our daily.bread, which is- a mocking of God, if hauing where- with to rclccuc fuch as be in want, we deny fo to. doe, as if a : :r. in being pre lent at any danger of his neighbour, from which he is able to dcliuer him, fhould frand (toll and call to fomc o- c]>er afarre ofr to come and helpc him. 4 Thefanclificationof the creatures, which is, when we arc 7he feurtb Petition. ¥7 are fto&ified that recciuc them, according to that of the Apo- ftic ; To the cfeapt, di thing; arc cleartc ; for without this there cannot be a comfortable \fc of them. • 5 The blc fifing of God to make the creatures nourifhablc vnto vs; for they hauc not whcrcwithall in thcmfclucs, neither banc vvc wherewithal! in our felucs to conuert themtonou- rifhment, our heat and organs of chc body fitted for this pur- poie,mult haue ftrcngth from the Lord, who if he hiderh his face, we are troubled, ar.d rcti:rnc to the dutt. 6 Contentation and retting vpcm Godsprouidcncc in our gteatett wants and dangers ; ivktlcfi we hauc food and raymew, let vs therewith be coxte?it,£or this is all which wc pray for,and praying forit,wc arc taught to depend vpon God for the fame, which wee implicitly profc fie by praying, yea, rhough wee fhould be very deltitute, that wee know not how to hue to; morrow, as the Widow of Sarcpta,who notwithttanding im- j parted of her meale tothcProphet,and bcleeued that it fhould continue for her releefe from day to day. 7 Humilitie and lowlinefle of minde, becaufc wcare all beggars, it is of almes that we haue any thing, *vee hauc no- thing of our owne, and without thefc things giuen vs of the Lord, we cannot be futtaincd : Euen as the lampe,vnlefle it be from time to time fupplicd with new oyle, mutt needs goe our* What a fhame therefore is it for a man to be proud and infolcnc ouer others, feeing all are fellow-beggars, as well the rich as the poore, the King as the flauc. A proud heart and a beggars purie wee fay doe not well agree together. Wee j pray therefore that it may not be thus with vs, but that wee j in all humilitie may acknowledge , that wee hauc nothing which we haue not receiued, and of our felues arc poore ami t miferabk. The deprecation is againtt all hinderances to our bodily health and welfare, yrt not (imply, but with fubmiflion to the will ofthe Lord, who knovvcth to bring light out ofdarknefle, and toturne hinderances to helps and furtherances, cuen to our outward ettate. We pray therefore with fubmifTion: i Againtt vnfeafouable weather, immoderate raines, vn- ^ I i 2 timely Pfj\ 104.29. I Tim. 68. 1 King. 1 j. 10. 1 Cor. 4. 7. The tbhgs +68 Ecc!ef.!o,itf. 7 he Lords Prayer. r.nely hear or cold, and draughts when wee need moyfture, againft peftilent influences from any ftarre,or oucof the earth by the vapours, or by the quaking and opening thereof. 2 Againft improuident Magiftrates and Gouernours, which bring on woe to a land, H oe vnto thee O Land, vrhen thy Prince ts a chtld> andeatcth in the morning. 3 Againft ptagtiCj peftilcnce, and famine, againft all noyfome and contagious difcafes, whereby thoufands hauc in fhort time becne taken away, fothnt the lining hauc not becne able to bury the dead. 4 Againft intiahon of the enemies, bringing deftru&ibn, and making hauockof all things, this being a time of fuch mifery, as that nopeftilencc or famine is comparable vnto it, which made the Kingly Prophet to dehre rather to fall in- to the handsof the Lord. 5 Againft ciuill warrcs, the people fifing againft the 1 Prince, or one part of aKingdcmc againft another: themi- fery of which wehauefecne France and the Low Countries \ to taftc of, and oe reade of the like in King lohns dayes, in ! Edward the fccond, and Richard the feconds dayes, &c. id I ; England, but hauc not felt it our felues, and we pray that wee ' may nener tafte of it. 6 Againft extreme poucrty, and want of all things, ten- ding to the famiining of our bodyes : for fuch as feaie the Loid fliall want no izood thins, though the Lions hunger, and be hunger-Bit. 7 Againft all things that defile man.and make the creatures vne'eanc and accurfed vnto him. 8 Againft an vnheakhfull conftitution, turning our meats and drinks into ill humours, to the hazatdirgofourliues, and the decay ofour bodily ftrcngth. p Againft idlcncfle and fioth, whereby timcisfpent vn- profitably, or not to fo much benefit of the Common-wealth as it might bee, cither through want of bodily labour, to whom this beIongetIi,or of ftudy and care otherwite to dee good towards the prcferuation of the peace and welfare of the Countrey. io Againft difcontent, vvhatfoeucr our want is, that wee may j 7be fifth retitioa. may not doc that iniury to the Lord,as to defcribe him a time when to help vs, orclic murmurc through want, as the Ifrac- lites in the wilderncfTc. Againft truftingin any arme offlefli, what wealth or 4<5j> 11 friend foeuer wc haue ; forthey w hich doefo,fall downe flat ; and it was the folly of the rich man in the Gofpell^ that he laid PfrjUo.8. his foule, Eat, drtr.ke, and bee merry ',fc iaidvv for many y cares. or the* haft much ' Luk.i* \6. vnto goods Liidvffor many j 12 Againft couctoufneiTe, and worldly cares, carrying vs onto the greedy deiiring of more, through the loue of mony. Itisafpirit farre differing from that of Agar, of whom it is written for our learning, that he dehrcd, Giueme km riches, left lbefullardd.cn) thee, and fay, ivho ts the Lord 1 13 Againft hard-hcartednciTc and vncharitablcneiTe, whereby the hand is held backe from rclccuingthc needic, when with the tongue relcefc is deiired for them, as for our felues. 14 Againft allvniuft and vnrighteous dealing: for bread gotten thus, is not our ownc, and God is mocked, whom wee pray to giuevs bread, butinthemeanefeafon, wcthuscarue for our lclues vttcrly againft his will. 15 Againft prodigality, and waftfull fpending the goods of this world vpon vanity ; for muft not the Lord needs be of- fended, ifcommirtg to begge things necciTary of him, and rc- ceiuing, we like wanton vntoward children, cart them away againe? No man but will haue indignation atfuch a beggar, and rather let him ftarue, than giue him any thing againe, as the prodigal! in the Parable. Seeing we pray againft thefe things, may wee at any time pray for them, that being afflicted we may be humbled, which in the time of our profperity wc will not be ? Exprcffcly to pray for any affliction, is to doe contrary to the firft principles of Nature, which teachech to pray for, and to fceke all things that are good, and to friunne and praya- gainft all things chat are cuill, and tend to the dcftiuclion thereof: and therefore muft needs bevnlawfull,as it is vnlaw- full, voluntarily to hurt a mans owne body, vnder what pre- tence foeuct. For it is ail one to pray for ibmchurt vnto the Ii 3 body, Prov.jopjij. 8a t/fxfyp. timt. 470 The Lards Praysr, i Cor $. 17. 1 Cor ,7.11. ! body, and to doc it hurt, the tongue being the inltrument in I theonecaie, and the hand in the othcj, in both a member of ! the body armed againfl the body. Secondly, rids is without precedent or other warrant, cx- e-ept of ilperftitious pcrfons,who haue whipped themfelues almolt tothede^ch, orotherwifc vndtily beaten do wne their bodies to preuaile in theraflivowof chartitie, euentothein- fecbling of themfHics, fo that they haue beenc vnablc to doe the workes of their callings, and yet haue not pieuailed, be- ingthey had not the gift of continency.. Thirdly, conditio-* naily, to pray for aifliclions m the cafe of rebellion of the rlcfh, if the Lord hath appointed this to be the raeaneof our mortification, and bringing to fanc-Vdication, audio to him-, felfc, it is without doubt moft lawful] and Chnftiart: for this is in cffc£t, to aske nothing -but that which is good for vs. Whereas Saint 'P**/ frith, / beat downe my body, and bring it tn fiibiettioK, fj'c. And calling vpon the Corinthians for rcuen^c vponthemfeiues, he meancth not this vnnaturall violcnceof- fering to the bod y , but denying offuch things, as whereby the body is pampered to finnc, though otherwifc iawfull i'.uhem- felucSj which is the dutie of vs all. WhcrczsSzm z<4uguftine faith \Etftnoneand:m mm manyribt* faffioxcm- jubimm , at ft corpora cajiigcmtts>&c.l>offumx.< tandem cttm itiis vitam dternam obtrnere. Although tve f:\fcr no* the fame ptjfion together with the martyrs, yet-ifwe c haft i ft our bodies, we may atiatne the fame It fs. eher/aft/p-jgivith them. He hat!} no other meaning then the A- po(Hc, neither could approueof the violence vfed tothebody, feeing the Donatifts locking thus the glory of Martyrdomc, are by hinvcarncftjy inueighed againft. 3 The tbankfgiuir.gis for all and cuery- oftbe benefits of this life, both gone* all and ipccialLj for leafonable weaihex to praifc God, for which was made, Pfat. 65. for dcliuerance from the enemies, and vi&ory ouerthem, for which in the SongoC DcbcrAh St Bar#ck~ fudge. 5. for plenty of all things, for which is Tfa/m. 1 iq/Vfatm. 104. cxc. Wealfo praifc God for freeing vs from- any euils, wherewith we haue been bodi^ lyoppreikd; fromplaguc, pcftilencej famine, captiuity* par-* ticular fickneiTes, &c. for which the, people oflfracl, He~l ^ekjah,l The fifth Pctitiw. z,rkjahy &c.miy be examples vnro vs. This petition therefore comprchendeth chiefly the eighth Commandement,and in the branches: the fifth, touching Gouernours and Supcriours: the {iKth,touching life and health : thcfcucnth,toiicningchaftity, theexcrcifeor filthy luft, being a fhortning of the dayes, and a decay of thcftrcwjth ; and the ninth touching faHc witneflc, through which it cannot be well w th men for the bodily Hate. The deprecation is, let nothing hinder, but that thou mayeft qiuc vs our daily bread , the f pplication, Give vs our aatfo "bread: the thankfgiuing, thou giucftvs our daily bread, for which wc praifc thee. Q*eft. r 1 8 . What pray you for in the fecoind ofrhcfcpcridonsjwhich is die fifth of the Lords Prayer? Anfw. That yod would freely forgive vs all our fins and tref- pajfes agaijift his Lawes^ as we doe from the heart fergiue the of. fences by men committed again ft vs. Explan. For the order of this petition, it fbllowcth, that wherein wc eraue the good things ofthis life, which are need- Full for vs, teaching, that the mainc hinderanccof our profpe- I rit.y,and the caufc of aducrfitie and mifcry is finnc,\vhich tili it bercmoucd,hindrcth, that we cannot cnioy the good thinos wedefire, nor be free from the cuill things which we decline. This in (hortis taught by the Prophet leremie\Whereforeif the liuingmanforrowfuiimanfufferethfor his fin : and by EftyyThe Lords hand is notfl:ortned, nor hu eareheauy, but your finnes doe feparate between* jour God and you.. And nothing is more vfuali than this in allxhc Sermons of the prophets, and in all ho!y re- cords of examples, this being the principall drift of all, tofet forth the mifenes of iinncrs,andvngodlymcn.Ifwchauethcr- fore prayed for food, raiment,and other nccefTarics,but yet arc deftitute; the caufc is,our tins remaine,we mull humbly fue for the pardon of them,& to hauc Gods wrath againft vs rorthem pacificdjothcrwifcallourcallingfordaily bread is loft labour. 2 For the fenfe of the words, trefpafics, by OtfatrhcwcaU led dcbts,by Luke hnnes:forhnnes arc debts, becaufc we owe 1 i 4 obedience, 47' Larrcnt Efrys* 47 lames i.i4» Iphn $.'*. J he lords Prayer. i Tim.i.iJ. Que(i. I. vs. obedience, of which wc faile by iinne,and bccault^as by debt a man isiti danger of'imprifonment; fo by finnc, of being call intotheprifonof hell. Forgiue,that is, feeing we are notable to pay the debts of our finncs, being ten thouiands of talents, accept of thefatisfa&ionmadcby theaMufficicnt Lordlefus, and for his fake let not our debts be required at our hands, or, i any of them, for the leaft of which weearcneuerablctoan- j fvver. Vs ; that is,vs, who are grieuousiinners,and arc for cucr forlornc without this mercy; vs, that by faith doc beleeuc that our finnes are pardoned, helping vs againft doubting and infi- dclitie, and confirming our faith more ; and vsy who belecue, continuing this thy grace to the end, whereby wee may.daily hauefinne expiated and done away, as by our wcakneiTe.wcc are daily prone vnto fctm&Ou*firi*s/i that is,the infinite iinncs which proceed properly and naturally from vs,as from a mo/t corrupt founta ine, and are no way, to be imputed to thy Ma- icfiie, asthe Author hereof, or to fate or conftcllation, or to the Dcuill only, though hefceketh to bring vs to finne, and fo to deftroy vj : for, Eucry man is drawee atvay by his owns con. €t>;p rfct77ce3 and is im'tcsd* . Againe, we fay our iinnes emphatically ,that is, with a foifi of ourownc mifery,chiefty in regard ofour (inncs,vnto which, we are mod priuy,and at which wc beginourgriefe and prayer for pardon :for, though we pray for the pardon of other mens (times al(b,accordingtothatprecepc; If a tnanfeeth his brother finne a finnc ;wt vnto deaths let him, dil^e, and heejhallgtue him-> hfe. Yet chiefly wefinde and fecle hVine in our felues molt hai- oous^and that wc arc of all hnncrsthcchicfc, knowing more amide in our fclues, than in others, and therefore wc princi- pally crauc mercy for the pardon of our ownc hnncs. itrefemcth mc, I fay not vntillfeuentimes^but vxt ill fettcntj times fcttcn times. And for this cauic he bringcth his parable of the Lord, forgi- uing ten thoufand of talents to his fcruant;but finding him with rigour to exadl the hundred pence due vnto him from his fci- low-ieruant, flic wing hereby howvaine all our praycxs arc for the pardon ofour-finnes againft God, if wee rcfufc to for- giue the finnes of our fellow-lcruants againft vs. Let no man ' therefore deceiuc himfelfe,by keeping malice, and jeeking rc- uengevpon men for wrong done vnto him, but through loue let him forgiue all : for if there be not this loue towards his brother, there is no loue towards God, and then it is lure, that Godbeareth no loue towards him, his loue ofGod being an infeparable reflection of the Sunnc-fliineof Gods loue vpon him : cucn as a blindc man may a fibred ly kno w,that the Sunne doth not fhine vpen him^becaufe he feeleth no warmth there- by in his body. 2 The deprecation is againft all things that may iTmtTp Gods mercy and companion towards vs, and make vs remainc (till bound in our finnes : which arc; Firft, blindnclTe of minde, and ignorance of our inward eftatc, which is through ignorance of the Law : For this bin- drethfo much the pardon of fin, asthatitisacertair.cfigne of a naturall man, ftill in his fins, according to that faying, The nattiraHmun^erceiueth not the things of * God, neither indeed can ^*. Thisblindnefi'ehindrcth fo much_,as being out of the way, from comming to the wayes end, for the way to forgiue- ncfTe of finncs is noted to be perceruing with the eye, and vnder- 7heji/tb Petition. 477 | vndcrftanding with the heart in the charge giucn to Efay \ tjltake the heart of this people fat , &c. left they fee with their Efayrf. xo. eyes \andht are with {heir e.ires ^andvnder (land with their hearts, and coKUsrt, and he hca/ethem. Secondly, hardnciTe of heart, that cannot repent by ac- knowledging finne, forrowing for finnc, intrcating grace, and byrcfoluing againfteucry finne : for fuch hardened perfons ; arc fo farre from mercy, as that they heape vp wrath to them- j Rom. 2,4. fclucs againfi the day of wrath. Thirdly, defpaire of Gods mercy and goodneiTe, which driueth fromGod tothcDcuill, ourfinnes making vs with- out all hope, as Catn, who fo\&yMy punifbmem is greater than I j canbearc. We pray-therefore, that though with the one eye I wefeeour finnes infinite and mo ft heynous, yet that with the 1 I other wemay lee Gods mercy infinite, farfc aboue all our' Unties, that howfoeuer wee are vrged by Satan, wee may bee kept from defpaire, as Eltfus fcruant hailing his eyesope- \ ned to fee the fiery chariots and horfes round about him, and ; his mafter, when the band of the Aramites drew necre a- 'gainftthem. Now to be kept from defpaire, it is ncceifary that we pray and ftriue to be kept : Firft, from notorious fmnes moll chiefly, as murder, apo- ftafie, adultery, and theft, from fuch as from a ftecpe dovvnc- hill, Caine and I it das fell head- long into the valley ot defpe- ration. Secondly, from wicked company, which like a violent ftreamedoth force men fo,as that they cannot withitand, as Peter was carried farre thereby. Thirdly, from the neglect of Gods worfhip, whereby wee lofe our fpirituall armature, and are laid naked to our potent foes. r Fourthly, from the loue and immoderate affection to the things of this world, which hauing the heart, if they faile, our heart faileth aifo, and a wide gap is- opened to defpaire. And ifany of thcichaue beene, through which wecare ftlU Hng to defpaire, we pray that we may ye; be fapponed by! iucli helps, asaremofterfecluall, they being euerncerc vnto vs. Thefci tKing.tf. Steps vnto dt- E^hcff 478 _ Helpis again f ctjjpa/re. Efay i.iS. 7 he Lords Prayer, PfaI.fo.ij, Lukci3. ii. Ezcch. 1 9. Thcfearc hr(t,promifcsof mcrcie, how hainousfoeuerour finnes haue becnc, Though your finnes were at crimfonythejfiall be made white aifnow ; though they were red asfcarlctjhcjfiall be as wool!. Secondly, examples of mercy (hewed to Murthcr, to Adul- tery in Dauid, to Apoftafic in Peter, to Idolatry in UWanaJfeh, to Theft in the Theefe vpon the Croffc, to Blafphcmie in P«vl> and much iniquity and-injpuritic to CJ^ar^hauing many foule dcuils together in her. Thirdly, the indignitie offered vnto God by defpaire, fee- ing we rcfufe to truii him vpon his mod faithful! word, and the ineuitable deflruction of our owne foules hereby, vnto former mod: hainous finnes, this being added to make a man out of meafurcfinfull. Wherefore we pray, that in this cafe we may keepe our eyes faitned vpon Gods promifes, reuolue in our mindes, and alwayes thinke vpon examples ofmercy, and confider that as long as we defpairc not, wee are not fruit out from mercy ; but hereby wee are gone for cuer, and that wor- thily, feeing we offer that vnto him, which we will not vnto a man making faith vnto vs. Fourthly, we pray againftprefumption,which isthepromi- fingofhappincucto amansfelfe vponfalfegrounds,ckhcrbe- caufe God is infinitely mcrcifull, and will not haueany to pc- rifh whom he hath made, neither is fo feucrc as they preach of him. Which is the preemption fpoken of by the Pfalmift : The fe things thoti dtdft->andwhileft I he/d my peacesth on thought tefi that I was like vnto thee : or becaufc his owne life is notfo bad, as that the Lord can therefore iuftly condemne him to dcath,but rather for his good dceds,is bound tog'tue himeter- nall life,asthePharifie vauntcth himfelf,faying,OLW/r/^ thee that lam not andnati- Qn> and haft m^devs witd'oitr CjodK trigs and Prfefts, antlwct (hall reipne vpon the earth , &c. The (iippiicacion therefore is, Forgiuevs our trcsfafes : Let none of cur finnes cucr come in remembrance againlt vs, hut! be waflicJ away in the blood of Chwfi : the deprecation, let nothing hinder, but that thou may eft forgiuc our trefpafles: the thankfgiuin«, thou halt turned our hearts, and forgiucn our treipa lies, wee praifc thee therefore, and this alike con- cerneih the whole law. 6)#.iz.Q.YVhac pray you for in the third of thefc, which is the fixth petition of ihe Lords Prayer ? Anfw. That the Lord would not faffer vs to be carried away by the temptations of ihe world, thejlcjb or the devil, to the com- mitting offinne, but that he would deliver vsfrom the cnillofall temptations? both finne, and damnai ion, Explan.Voribc order of this petition, it is added vnto the former made for our foulcsgood, Co that there be two petiti- ons for our foules, and but one for our bodies, teaching vs, 4hatourcare for oureftatc fpiiituall before Godoughttobe double to our care for things temporall, and of this world. 'And good reafon, becaufcthe foule liucth foreuer, the body but a fhort time ; the things of the foule are permanent, and Jaftingcucrto the comfort of it ; thcthings of thebodyare flitting,and fade foonc away. Laftly,thc foule is molt excel- lent, and of more worth than the whole world, the body is bafe, cucn as the duft of the earth, from whence it was taken, and vnto which it fhallrcturne againc .So that they doc foule- ly forget thcmfelucs, which care altogether for the body, and take little or no care for the foule, when it is poore, miferable, and naked, as is the manner of molt men. 2 This petition is immediately fubioyned after the other, crauing the pardon of ftnne, to teach vs, that this is not the only care of Chriit^jans, to feckc to banc hnne pardoned, but they ought as carncftly to ftriue againft finnc, and to refill it for 7 he fifth Petition. 48i for the time to come : according to the warning giucn by Chrift ; Gee thy way,ftnno more Jeft aworfe thing befall thee. He that feeketh for the pardon of his finnes, and not to fubdue and mortifiethem, islikevntoaprodigallfpend-thrift, who is no whit the richer, though he recciueth much, for in like manner though he talketh often of the pardon of finnc,andpraycth for it, he is deftitute and miferable through finne, his prayers not being heard, but turned into finne. 3 After that we haue prayed for the pardon of finne, wee pray againft temptations, tending to {in, being hereby taught, that a Chriftian mans life is a continual! warfare, and when one enemy is oucrcome and vanquifhed,he mult prouide to in- counter with another. Wherefore Saint Paul fpeaking of th is eftatc, faith, We wreftle not againft flejh and blond* but againft' EphefXi2. principalitics^againft powers, and againft worldly gouernoHrs^&c. Euen as they which arc befieged in a Towne or Caftle, into which the cnemie attempts the entry, haue not furricicntly de- fended tbemfelues, if fometimesthey haue beaten backe their enemies icaling their wals, or making breaches to come vpon them, but they mult continual ly prouide to doe the like, if they will faue their hold : So in the fpirituall warfare, the enemies mult be continually watched againft, and refilled, othcrwife we fhall be taken, and fpoiled of our foules.If any man findeth no fuch need of preparing to relift, he is dangcroufly ficke of a fpirituall Iethargie,fome inchanting Circe hath him at his plea- fure, he is fure enough for comming to his heauenly countrey. Let all men therefore awake, and feeing their danger, keepc watch and ward ouer their foules. 2 For the meaning of the words : Temptation is either Temptations sf that whereby God trieth man, fearchingand prying into his t'^i*enfirtsu heart, to fee whether it be vpright, as £W/Wprayeth ; Trie me (O Lord) andproxe me,andthonjhalt finde none ini^uitic in me: orgiuing him fome hard commandement,as vnto tAbraham^ to kill his fonnc, and to the young man in the Gofpcll, to fell all that heehad, and togiue it to the poorer or fending him fome gneuous aflRic.l:ion,which lames calleth temptation, wil- ling vs to count it exceeding toy, when rve fall into fun dry temp- tations. Kk 2 Temp- larr.es ;.i. The Lords Prayer. Macth.4-7. Matth.ij.jS. James 1.14. Gen. 3. Math. 4. Tolud'mto temptation 9 wlut. 2 Temptation is that, whereby man temptcth God, of i which the Pfalmitt complaincth, They tempted me , proved me, \ sndfvsv my worlds, that is, by murmuring, and refilling to bc- j lccuc,and to reft vpon Gods prouidencc,without feeing eui- i dent prefent iigncsof his power and goodneiTe, and thus who* focuer faith in- his heart, God regardeth not, or God cannot, or will not helpe in the time of necellity, temptcth God. Againc, there is another tempting of God, by aduenturin«* vponapparant danger without warrant, according to which Satan tempting Chrift,to cart himfelfe downe from thepina- cle ot the Temple, he anfvvereth. Thou [halt not tempt the Lord thy God. 3 Temptation is that, whereby man tempteth man , feek- ingto circumucnthim, by trying him with politike deuicesj thus the Pharities are laid to haue tempted Chrift : for, why tempt ye me ye hypocrites, faith the Lord ? 4 Temptation is that, whereby man tempteth himfelfe, his corrupt heart alluring, and drawing him on to (innc, according to that of Lames, Euery man is tempted, when he is drawne away by his ovjne concupiscence, and is inticed. 5 Temptation is that, whereby the Deuill tempteth man, and prouoketh him to (inne, as he did Euab in paradife and attempted againft the Lord Chrift. From thefc two laft temp- tations of the flefh, and Deuill, wee derive hcrctobcedeliuc- red : from the third wee pray to be kept in the fourth petition : from the fecond in the fecond petition : from the fir It we doe not pray to be kept, but rather that the Lord would trie vs, and vfeallmeanes which he feeth belt to further our fantftifi- cation ; Leadvs not, thus we pray, becaufe that howfoeuer the Deuill tempteth, and- the llcfh tempteth, without being let awoike by the Lord, yet if he be pleafed, not to lead vs in- to temptation, we fhall be fife from danger. Now the Lord is faid to lead into temptation- 1 1 By forfaking, and withdrawing his grace, without which, as a lame man going with (tilts, fallcth, if they be ta- ken from him, foeucry manfalleth, and is vnabletoftand in the day of temptation. 2 By Icauine a man to hisowne lufts, by which, as by a 1 violent Thefixtb Petition. 483 violent ftreame running dovvnc a fteepe hill, hec is carried quite away. 3 By deliuering ouer to Satan for the puniflimcnt of for- mer notorious finncs, who hardeneth more and more, in all wickednelTe, as he did Tharaoh, and King ■£*#/; But deliuer vs : that is, withdraw not thy grace from vs, for the time to come, lcaue vs not to ourowne lufts, neither deliuer vs ouer to Satan to be hardened, as thou mighteft iuftly doc, forour finnes: but when Satan, and our owne luftsconfpireourde- (trudtion, ftand byvs, thatour faith may not faile, as Chrift promifed tohisDifciples, faying, Satan hath defiredto -winnow j you* but I have prayed, that jour f tit h may not fade. From est ill : \ euill is two-fold, of finne, and of punifhment, vfually called, ^Mahtm culpa ,2nd mMumpoendi ; From borh thefe we pray to be deltuered. 3 For the fcope of the petition, becaufe itisnegatiue, it isfirftto be considered in the deprecation, which is; 1. A- gainftfpiritualldcfertion,orforfakingof Gods Spirit, which if it be gone, all power to ftand, and all fpirituall comfort is gone alfo. It is in vs the new life, and fpirit of the foule, Gods fire fent from heaucn, to heat vs with good affections, to in- lighten vs with true vnderftanding, and to oucrcome whatfo- euer corruptions it mccteth withall in vs, according to which theApoftle warneth, quench not the Spirtt. Wpfull is their c- ftate, that are thusforfaken 3 as we pray therefore againft \t3 folet vsprouide, by willing entertaining the motions of the Spirit, and auoyding all vnkind vfage thereof, that wee may neuer beforfaken, or left without the fvvcet confort and com- pany of it. 2. We pray againft folicitations to finne either by the Dcuill, world, or flefli, that Satan may be chained vp, and not let loofc againft vs, that the flefh may be nourished, and not continue fo rebellious in the euill motions thereof, and I that wee may auoyd the outward flattering obiecls id the world, and company of wicked men alluring vnto finne. A- gainft which things, feeing that wee pray, what mock« gods arethofc, that are carelesof ottering themfelues into tempta- tions,and protfocations to finne ? yea delight fo to doe, by fre- quenting wicked company, and giuing aduantage to Satan, Kk whim What wepraj 1 ThefT.j.10. 4*4 Rom.6,i£. •Pfcl.73.'*. The Lords Prayer. whilftthey pleafe themfclucs in deceitfullobie&s offinne. 3 We pray againft finne, eucn when we are moft folicited, and tempted vnto it, becaufe it cannot be, but wee muft needs meet with temptations as long as weehaue eyes, and hearts, and eares in this world. Wee pray therefore, that though wee be tempted, yet wee may not be ouercome, and made flaues to finne, as they are, which commit fmnc, according to the Apoftlc to the Romans ; Hee that committetb afime,is thefemantoffinne. To be preferucd from finnc vfe thefe re- medics, with thy eyeseuer behold God prefent, with thy eares euer heare that terrible voyce founding, Arife yee dead, and come to Judgement, with thy hands be euer exerciiing that which isgood, in thy heart euer hide the Word of God, and with thy reet (land in the Gourts of Gods hcufe. 4 Againft gricuous afflictions long continuing to make vsdefpaire of Gods mercy, or hearing our prayers; forthcic. I are the moft forcible temptations intke world, and therefore • need of ftrong faith isthere, (till to truft in God, and patient- ly to indurc, that they may be turned of temptations to finne, into purgations of iinne,that grace may more abound through meanes of them. And otherwifc wee doe not pray againft them, left wee fhould be found fuchj as would follow Chrift, but whileft we reiift the erode, rather goe from him, than take vp the croffe and follow him, as he hath commanded. j Wee pray againft fudden death, which is a great euill, and therefore thrcatned againft wicked worldlings, of whom Dautdh'ith ; How foddsiiiy are they ferifljedtdeftroyed, and hor- ribly confumed .'yet we doe not. (imply pray againft fudden death, out of a carnall defire of licentioufieiTe,.but that wee may haue fpace to fct our houfc in order, to teftifie our faith to the comfort of the Church, and to repent of our renuedtref- paifes,into which we daily fall,though we ftriue againft them. The fiery ferpents in the wildcrnefle deftroyed the Ifraelites fuddenly, and fo did the Angcll fuddenly in one night deftroy 1 85000. of the Aftyrians, and all this was done in anger for fmnc : likewife the menofBcthfhcmefhpenfhed,and yz,z,ahy znd the old World, and Sodome^, all being fmitten in great in- dignation. On the contrary fide, it is a fauour vfually done to fuch, 7 he Jixtb Petition. 485 Rom. t. 24. Verfc i*. fuch as fcarc God, to giuc them time at then death, as to sA- brahaniyIfaac Jacob iMofes,Aaren,2n& to all,whofc deaths arc defcribed. WhichI fpeake not as cenfuringthofe that die fud- denly, but thofe that finde fault with praying againft this vn- comfortablc departure. For whatfbeuer is ordinarily a fignc of Gods anger, and barrcth his ordinary manifeftation of his greater! loue in this life,is to be prayed againft:but fuch is fud- den death, ergo, it is to be prayed againfl. 6 Wee pray againlt obduration, and hardening in iinne, through a cuftome in finning, or through fome notorious fins, for which the Lord vfually giueth men oner to finne,with a re- probate minde for a punifhment, asheedid the Gentiles, of whom the Apoftlcteftifieth, Hee gauethemvpto their owtie hearts lufi : and againe, God gave them vpfor this caufe to vile \ affettions: and againe, God delivered them vpto a reprobate ■ Veife itf mwdc. Wee pray therefore, that of all punifTvments the Lord would not lay thisvponvs, or turnevs into Satans hands, fo that he fhould take vs, and workehis curfed will in vs at his pleafure, which is the very entrance of hell, and molt terrible to the foulc inlightned, as experience fheweth. If any fet light by fuch a punirnment, let him know, that he is blinded by the god of this world, and led as the Aramitcs by Elifba, into the mid ft of deuils in the bottomlefle pit. 7 We pray againit ctcrnall death and damnation,the grea- ter! cuill of all other, in regard of which, all torments here are butflea-bites,andtobedefpifed. Weedcfirc therefore, that whatfoeuer our deferts bc,by reafbn of hnne,yct that the Lord would not punim vs accordingly, but lay all the burthen of thefetoo intolerable, vpon the moulders of our blcflcd Saui- our, who hath fubmitted himfelfe vnto death, and all poffiblc humiliation of dolours and tcrrours by the apprchenfion eucn of Godsheauic wrath and indignation for vs, that we might efcape. a The fupplication is for fuch things as are beft for vs, pre- feruingvs from finne and damnation, the firft whereof is the fpir it of grace, for which we haucDauids example, Eftabltjh me jr/r^f/^yr^^/Wf.Thisgraceisthree-fold:FirlT,!ightofvnder- ftanding of the holy Scriptures, whereby wc are made able to K k a vie what wt fray fir. Pfal.51. 4*6 Ephcf.!j.J7« The LQrds Prayer. Rom.?. 3. Ko n.8. 1C0r.12.i1 lutllmrm iUU Pfal.nj 71. vfe them, as th efword of the Spirit sgixnil our fpiriruallcne- ' mics. Wee pray therefore, that when wee arc tempted, wee' may be able to handle this weapon as our Lord did, cutting off the weapons vfed againft for finne. 2. ScedfiftncfieoY I faith, whereby as by a i"hicld,thc fiery darts of the Deuili aie j repreded and kept from humngySj which alio is of vertue to j purificthe heart. 3 Patience in bearing any croflc or affliction, whereby we [ are tempted at any time, that in (read of finne, the iifuc there- : of may be hope, according to that of Pax!, Tribulation brine- j ethfonh patience, pat fence experience, and experience hope, and \ hops mzkgth not ajbamed 5 lecaufe the tone of God id find abroad in our hearts. 2 Wee pray for the helping hand of the Lord, to turnc euill into good vnto vs, accord ir.g to the experience of former limes. We\now that all thin ^sippor'i^c together fir the befr ofthofe tb*t lane God,tlat are called of :his farpefe . That in the mrddeft, of temptation we may banc the comfort of the Apoftie, vnto whom, praying agamic temptations, it was anfwered ; Lftly grace 16 J 'iijfi 'cient for thee, fir my power is made perfect through vpcahn(fj\j. For though we he tempted, and cuill be intended againii vs j yet the Lord, who can raife l'ght out ofdarfcnefle, canturne this very cuill into good vntovs, whetbet it be di- ffraction of minde, fickneffeof bodie, priuationcf.sny mem- ber, or finne ic fcife. And this he doth : Firnr, by humiliation, and cafting.vs downe vnder, and for thefc- things, as 7\(^*r/Wtf and I will heare and I delincrthee> andthou fhalt glorifie mee : thou fhalt remember I this as thy dutie,hauingreceiued dcliucrancc,tonote it,and to 1 Theff.f 17. I be thankfull, Tray continually, andinallthings gme thankes : 1 thus did Mofcs/Dcboraby Baral^Samfon, and all the faithfull. \ The not obferuing of Gods mercies granted at our rcqucit, blunts the edge of our zeale this way, and caufeth, that the , Lord hath none but a formal! thankfgiuing at our hands, ! which isabominablc: it maketh v.s without confidence and j reruencic,triuiall and idle in our prayers, cuenas.an idiot or j fcnfclcfle man, that hath not reafon to know, note, andac- J knowledge his benefactors, and fuch as doe for him. 2 Per the fenfe of the words. Thine is the Kingdom* ; that j is, both general! oner the world, and fpcciali oucr the Church I andchoien, neither is there any Kingdomc, but is ruled by thee, as by the iuprcme conftitutor,and appointer thercof,3nd in this faith dee wee pray vnto thec, fubmitting our feiues, as thy fubicets and liege people. The power; that is, the Al- migiv ie po.\ver, whereby thou art able to doe all things what- focucrthy people askc and begge of thec, there is nothing out of thy power, neither life nor death, things prefent, nor things to come; no power can withftand thee, cither of men orDcuUs, but thou art, able to doc for vs, mauger them all; we arc without all power and might in our fclues to helpeour feiues, wc know not what to doe,but our eyes wait vpon thee. tAnd the glorie ; that is, thou docft fo moderate thy King- dome and power, doinggood to all thy people, that thou art the moft glorious King, and mofi excellent, not ftrange to th y fubiecls lining vnto thee, but louing and readic to accept of them, the Cenclafioa, 489 them, and to grant their fuits, thou fhak make thy glory to fhinc more and more by being bcneficiall vnto v«,thy faith and religion fliall be more cfteemed and rcuerenced, and this will be the end of all that thou deed forvs, thine eternall praife; yea, wc giuethce glory in confidence of thy goodnefle, and promifc due thankfuinc{Te,and intend this in our dehrcs aboue all things. o/frKcn ; we verily beleeue that it fhall be fo ; and againe, with allfaucncicbcgge, O Lord let it be fo; wherefore let vs not be deceiued of our hope, but doc thou fubferibe to our de- fires, and fay, So be it. 5 For the fcopc, it containeth fundrie moft ftrong reafons for the propping of our faith, and a durance in our prayers. Firil, fromthcKingdomeof God. A good King,louingand kindc to his fubiccts, is cafie to be intrcated of thcm,and is de- lighted with their life and .welfare : but thou art the bed Kin^ 1 of all,we thy fubiecls who doe craue nothing but things need- full for vs,and tending to our welfare; therefore thou wilt be intrcated. And the ftrength of the reafon lyeth in the firft part, that a good King tendreth the good of his people, which wee iliailfindc to be true in all good Kings and Rulers, in *Datiid, whodefired, when the plague raged amongft his people : Let thy handy Lord, be. againflme,and againfl, my father sh oaf e, the fe fcepe what hane they done ? And in Samuel, being vnkindly re- jected by the people ; )?et being in their dangcr,defiicd to pra y for them: Cjod forbid, faith hce, that I fhould finnc again ft the Lord, and ceafe fraying for yon, Xz^^omt Heathen Kings haue excelled herein, as Vefy-ifan, who was fo delighted in-dojng good vnto his people, as that if he had let (lip any day, with- out doing fome fpcciall good for iome man, he would fay, O foe it, perdid-mtu d*em, Ufe!hives,we haue loft a day. This d j.f- pofition therefore to doc good, mult needs be much more in the beft King of Kings at all times. Secondly, from the power of God wee haue this reafon : A King that wanteth no power to doe good vnto his fubiecls, if hce be good, will aflurcdiy dot for them in all their ncceffi- ties: but thou, O Lord, artfuch a powerfullKing, nothing can hinder, or refill thy good pkafurc. Therefore" thou wilt 1 doe The rcap/M (§n. takudmtbecM- 1 Sara.14. 1 Sam.n. 4?o M--.cih.fr'. T&e Lor eh Ptaytr. PfaLx;. Ephcf.i.d. doc rficfc tilings for vs Eta I, ^r ry parcor this reafon Ucuidcnt,foi nothing but ability can hinder a merciful! Lord from doirK* for his tunable fevfrarits, he being HfrireMi patrtk, the p.thcr of the country, and a father, being Co rcadieasthe Lord fheweth to doe good vnto his children when they aske of him : and as for this King, his power is infinite, he doth whatfocuci it plea- ch him inhcauen and earth ; he is all-fufficient to defend A- br.ihara in ftrangc countries, Iacob in VcicUm Ar'dm, Daut/t'm : the wildemc{lc,and IoHth in the Whales belly : wherefore vvc may build allured confidence of hismcrcie. Thirdly, from the glory of God we haue this reafon. Hce that being a great King regarding his glory abouc all things, w ill readily doe whatibcucr may redound to his honour and glory : but thou ( O God) art thus regardful! of thy glory, it being aboue all things tendred by thec : therefore wee doubt not but thou wilt grant thefe things, of which thou fhalt haue fo much glory. The Rrength of this realon lycth in the fecond part, that God doth principally regard his glory, arid that by granting our requcfts, hee mail haue glory. The firft isplaine, both by the molt excellent workes of creation, re- demption, &c. which fcruc to manifeft his glory, according to that of the Pfalmift : Theheanem declare the glory of God, &c. And according to that of thcApoftle, who fpeaking of Predcftination and Redemption, faith,that it wzs9tothefralfe °f the glory of his grace. And it isplaine alfo by his dealings, honouring fuchashonourhim, and bringing downe fuch as take honour to themfelues,that he only may be exalted in that day. Againe, that God hath glory by granting our rcquefts, appeareth; for that our firft and chiefe requeft is, that God maybe glorified, and ourdeirre is, by being heard in all our re- quests, to haue matter of praifing and magnifying his holy name. Fourthly,from the cternitie of thefe things,for cuer and cuer, we may reafon thus. A moft glorious and excellent King, out of whole powcrnothing is, who rcmaincth fuch forcuer,is eucr alike gracioufly difpofed to his fubiects: but God is a moft glorious King and powcrfull for eucr, in all t'mes and ages alike, and hath heretofore heard the requcfts of fuch as faith- The Comlafion< 491 tie is mi ikiu faithfully haue called vpon his name : therefore .. wifcrcadieto doc for vs, granting all our petitions. The firft '. part of this rcalon isplainc,bccr;ufctnatheto whom no change ■ is incident, the cafe being alwayesaIikc,cannot be changeable in his grace and fiuiour.Thcfecond part is alio euident,for God is he which i:, which was, and which ts to corns *yej. Iefus Ckrift is the fame y eft erdity andto day, Ardfor euer. Now for his grace in times pair, and rcadincfle to heare the prayers of inch as hauc faithfully called vpon h:m,no age hath becne without large tcftimony. Jacob prayed in his diftreffe, and was heard, fo that of a man naked and deftitute, he was made rich, and had great drones of cattcll. Iehofipbxt prayed, and had victory oucr his enemies, when he knew not what to doc; fundry difcafed, poffefled and blindc pcrfonsboth in bo- die and foule prayed, and were healed, and had their (fifties pardoned, wherefore we need not to doubt, but that we alio are heard in our defires. Fifth ly,from our confidence, exprcfled inthclaft word A- mftff, we may reafon thus. The Lord will grant vnto vs,v. lut- loeucr webeleeue ihall be granted, when weaske : but we be- Jeeue when we a slfct hefe Petitions; for we fay Amenxw heart, verily we are perfvvided that it Hull be fo ; therefore they arc Reuel.1.8. Hebr.xj.8. granted. The firft part of this reafon, it is the faying of our Lord, ! PVhatfoeueryee aakfyjf. vee beUcve, ttjhbllbtjhpe vmo you : for ' Mar.^.ijv :hc fecond,if wrc diiTemblc not, but haue our heart going wirh ! our tongue, we doe bclccue, and therefore are the more court- ! dent to fpcedofour defires. But morcefpccially ofthefe reafbns: The firft hath reference to the fecond Petition, the iccond to the third, the third to the firft, the fourth to the fourth and fifth, the fifth to the la ft Pe- tition. From hence arif: thefc two conclufions. Firft, that they which learnc aright to pray arc moll happic and bkficd, they build good fpeed and fiiccciic in all their dc- ; figp.es vpon thcflrteft foundation in the world, the Kingdomc, powcr,gIory,eternity and fidelity ofthc Lord : and therefore, as thefc (hall not faile, fo: fhall not their labours in prayer and fupplication. In any attempt without this there is none a du- rance ; 45>2 Of the Sacraments. r^nce ; the builder, watch-man, feeds-man, build, watch, and caft feed vpon the ground in vaine, in vaine are barnes pulled downe, and made greater, and fruits and' goods heaped vp without profit, only he that maketh faithfull prayers doth it not in vaine. Let cuery man then apply himfclfe to this excr- cife, and learne to doe it aright, by the perufing and due confi- deration ofthe(e,and the like meditations. Secondly, as the firft beginning of all things is from God, Co their end alfo is in him, to fet forth his kingdome, power, and glory for euer, and therefore itfhallbeourwifdomcinall things alwayes to relpecl God, to come to him, to walke with him, as Enoch did ; and with Datiid fay in all things, Not vnto vs O Lord, not vnto vs, bnt vnto thy name we gine the glory* If we aimc at any other thing^we (hall be difappointcd,if we goc from God, and haue not him in our wayes, whether we will or not, we ftiall be brought vnto him; hils and mountaines laid vpon vs, fhall not couer vs, but we muft indure his angry pre - fence, and as from a moft fcuere Iudge receiue our iulVdoome : Goe yee cur fed into hell fir 'e,fn 'fared for the DeHiilffldhki An- gels, and euen by this will he haue glory. Of the Sacraments. ^5^/?.i}i.nPHc benefits being fticwed3 * which wearc to craue at Gods hands by Prayer, what further mcanes haue we for the better atfuring to our foulcs thepromi- fes of all I pirituall blc/lings in Chrift ? Anfw . The Sacraments of the new Teftament, which are the fledges of the Covenant betweene God and his feofle. Efcflan. In prayer there being implied our wants and dc- fires, and the temporall and fpirituall benefits mencioned, which OftheSAcraments. which wee are in faith and ferucncy, to begge at the hand of our heauenly father ; in the next place, it is a great comfort to confider, how God hath condcfcended to our wcakneffe, in affording a kindc of palpable obicdt to the hand of our faith by outward elements, making a fcnfiblc aiTuxance of thofc moft fpirituall graces and dignities, which by prayer wee fhoot at, as at a marke fct afarre off, and more inicnfibJy andabflraclly perceiucd. Prayer indeed giueth wingstothe foule, and maketh it mount vp to heauen, and there conucrfc, as-in a glorious Citie, but not fo knownc and familiar to vs by natiue acquaintance : but the Sacraments bring heauen dovvnc to vs here on earth, and reprefent vnto vs more dome- ftically fpirituall graces, clothed in traceable elements. In prayer wee fee God, yet atadiftancc, and through the pro- fpedtiue glafie of faith : but in the Sacraments we handle him, as it were immediately, yctfb, that our outward fenfes tarie not at home, as dull fchollers in the fchoole of nature onely, but traucll vp to the higheft mount of fpirituall meditation; and there in the language of faich(the true Teach-man of the Chriftian foule) haue cnter-courfewith that, which naturall elements cannot reach vnto, but as they are eleuated by fu- pcrnaturall fignification. O the vnfpeakablegoodncfTe of our God, who vouchfafeth thus to draw vs to him by the cords of man, an^. toitoopedowneto vsin conuerfation, and commu- nicating himfelfc vnderthe habit of extcrnall Sacraments. It was not enough for him to make a couenant with the foule of man vpon fpirituall conditions, but he would alio giue our bodily fenfes apart to act, andanobiect to workevpon. The bleffcd and blefTing Couenant of grace made with vs in the Charter of the Gofpell, hath the broad fcale of Heauen fct vn- to it, for themore fenfiblc confirmation. AstheCounfcllors and Gouernours of D*r:ns hiskingdomc, dcfired the King to feale the vvrighting,bci:ig affured that fo it fhould be firmc and vnchangeable : fo the Chriftian foule hauing obtained this mercy to haue the promifc of grace made in the Word, fea- Icdby the 'Sacraments, is more afcertained, that it fhail re- maine vnchangeable, asthclawesofthe Mcdes and Pcrfuns, chat alter not. £» Anfw. Water ^herein the part ic baptised is dipped or fyrinhj led with? i» therMme of the Father ', of the Sonne, and of the holy Ghoft. ExpUn. After the general! confederation of the Sacraments, fblloweth the fpeciall of either Sacrament apart. And rirft of Baptifmc, and of the firtt part, which is the outward.The out- ward part of Baptiime is water, which ought to be pure and cleanc,fittcft to wafh the body fiom all filthincffe ; for which caufe hhn the Baptift baptized in the Riucr of Iordan,and vn - to his BaptifmeChriithimtelfe came thither. Neither was this anything ramlyandvnaduifcdly taken vp, but long before myftically appointed by the Lord: If any vucleanncflehad come vnto a man by touching the dead, by the leprotic, &c. they were commanded to wafh in pure water, and fo were iudged cleane. LI 2 All Mauh.3.»j. yoo i Cor. io. 2 King.j. lof J. Mauh. li. of BdptifmtLJ. AH the Ifraelites arc faidtohaue becne baptized in the fca. Naaman the leprous Syrian, wi&s bidden to goe and wafh in lor daft, and bee clcane. A blinde man was bidden by Chrift to goe and walli in the pooie of Sii'oam, and recouered fight. All which things feme to fet forth thenaturall facultie, and honourable antiquitic of water,being vfed to cleanfe from fil- thinefle ; and the like is not to be found of any thing elfe for this purpofe. Which ferueth to confute the errour of them that haue prefumed to vfe fome other outward iigne in Bap- tifme, as of one 5?/wcw and Hermias Gzhthns, of whom Auguftine fpeakcth out of-Philafter, that they- would baptize with branding with an hot iron, abufing that place of Canity Teejhallbe baptize dwith the holy Ghoft, andwithfire. 2- Wherein the partie baptized is dipped or (principled wit hit r For of old they were wont in hot Countries to dip the par- tie to be baptized, being' all naked into the water, and fo her was warned all ouer, and thus did John baptize, making choice for this purpofe of the Riucr Jordan .• but in col- der Countries, experience teaching how dangerous it is for Infants to be diued into the cold water in Winter time,iprink- liag water vpon the face hath beene \fed, part of the bo- die being thus warned for the whole, and yet no preemp- tion can be noted herein, for differing from the firll ordina- tion: Firftjbecaufe it is dangerous to weake Infants to doe other- wife, which the Lord would haue to be auoided, faying,/ will haue mercy and not facrifice, that is, when the obferning of any ordinance of mine in the ftridtneffe, is againft the good of my Creature, and to the indange ring thereof, I wouldrather, that regard iliould be had to the good of the Creature, than to this ftri&neffe. - For thjs caufe. Gircumcinon,commandcd to be the eighth day, was deferred whilcft the people of Ii'racl were trauclling in the wildernefTefortic yeares-,and though vpon the Sabbath , a reft from working was required, yet workes of nccehjtic for thefafeguard of man and bcal-t. were allowed. Secondly, the vertuc of the Sacrament is not rneafured by I the' iheformctf Btptifme. the quantity or vniuerfall transfufion of the outward fignc, which our Sauiour tcachcth, when vnto Teter, defiring to be wa(hcd,hands,and headland allparts,hcanfwereth,#*f£ and of the Holy Ghofl: for according to the fe wordsthc Miniftcrs of the Gofpcll arc to baptizc,this being their charge, Goe teach aHnatwns,bap - tiz,injrthem in the name of the Father, of the Son, and of the Holy ghofl: fothat to adde,orto takeaway from this forme of words is curfed preemption, as being adding or taking away from Gods (tri£t and expreflfeword. From whence we may gather, how prcfumptuous thofe Romane Catholikcs arc, that fay, that the name of our Lady may alio be added in Bap- tifmc, as Dionyfiut a Carthufian, Theophranim and Eutychuu haue becne reported to vfc this forme of baptizing: Ib&ptiz* thee into the death oflefus Chrifl, no mention being made of the Father, Sonne, or Holy Ghoft. And Valentinnt an hcre- cikeofold, to haue baptized in the name of the vnknowne God, and of the truth, the mother of all. Now fuch baptifmes arc no baptifmes, and thofe that were out of the right forme baptized, had need to be baptized a- gaine ; but according to the right forme, hee that is once bap- tized, ought not to be baptized againe, whatfoeuer the perfon baptizing be, or whatfoeuer lin the party baptized Hath fincc fallen into. And the reafon is, becaufe baptiime is a fignc of regeneration, or the new birth, which can be but once vnto one man : feeing that a man being once borne, cannot enter into his mothers wombe,and be borne againe. This prcpofte- roufly applied, made fome of the Ancients, though crroniouf- 50I IoImj.xo. Matth. 18.19. Eufeb.Hb-i-Sdp. It. Hifl. LI 3 m joa Of Bdpts/mc^, ifch'j.iu ly , to dcferrc their Baptifme, fearing that if after Bap- tifmc, they fliould bee oucrtaken with finne, they could not bec forgiuen, becaufc that in Baptiime oncly there is rerniffionof (nines, which may not in any cafe bee againe iterated. Whereas in truth, though the acl of baptizing bee tranhent, and but once performed, yet the power and com- fort or it dirfufeth it felfe thorow all our life, and is renewed and rc-applyed by Repentance after grieuous hpfes of the faithfull. . Hjifft. What is the Inward or Spiritual! grace ? % Anlw. A death vnto fwnc ^and anew birth vnto right eon foejfe, for being by nature borne in ftnne,and.the children ofwrarh,wc are hereby made the children of grace. Explan. That Baptifine may bee perfect, there mud not onely bec the outward part, water, and the forme of words vfed ; but the inward part alio, Mortification and dying of finnc, and Regeneration and liuing of rightcoufneiTe. The outward alone is no more auailcable, than the Rockc flow- ing wa.tcrs in the wilderncife, to fauethe rebellious people from perifhing, before that they came in Canaan ; thair£//- Jhuestlattc to reuiuc the Shunamitcs child/whcn hechimfclfc was abfent. Vnto true Baptifine thcrcfoic mull concurre a death vnto 'finne, in him that is dipped, and a new birth vnto righteouf- ncflc, otherwifchis Raptifme is vaine ; cucn as it had beene in vaincfor^^, when* heboid built the Arke, nottohaueen- .red into it in time : for vnt© ibis aiifwercch Saint c/V/*r, Bap- uf'Tic^the figure that now is, when it is notthe waging away of the filth oftbeflejb,bxt theftifuUtton ofagoedcenfcience.Yox ictaman bencuer fo rightly baptized, yet if he be not borne againe, faith our Sauiour Ghrirt, that is, iffiimc be not killed in him, that grace may Hue, he^j%allneHcr enter int* -the King- dome ofHcutten. The-dcath vnto fmne is fignified by the dippingor Jprink- ling with"watcr,.ic being neceffary, that as by water thefilthi- ncflcof the flefhis wafhed and done away, fo bythe vcrtuc of The /njvarj fignc hi Baft if me. of Chriftshloudjthefiithineffe of the foule Ihould be rallied away: and itfhould be purged fromhnnc; and that as hee which commcth to wafning, diflikcth and accountcth that fil- thineflc which is to be vvaihed, and not any part of his bo- ! die ^rowing to him i fi) ihould he that is baptized ^account his finncs hkhineiTe, and dead and no liuirg part of his f uilc : and ; that as he which is wafhcd,cntrcth into the water and iscouc- | •red therewith, that he may be made cleanc ; fo he that is bap- tized, {hould enter into the graue v\ ich finne, and be bim-rd, | chat as dead bodies, his iinncs may decay, and be abolifhed ; more and more. Ti.encvv birth vnto righreonfncflTc isfig^ificd, by the ta- king vp out of the water, the foule being lifted vp out of the \ puddle of linnc, and cieanfed herefrom, becomming a pure I andncwibule,asit were, in the vndcrfranding, the will, the i affections, and in all the dellres and thoughts : euen as a childe ! being new borne into the world, and cleanied from that cor- i ruption which hec bringeth with him, is a* St were a new j creature, and crieth after the ineancs of fu (testation of his new life • Againe, ir is fignificdby his taking into the congregation of Christians, he now conuerfing, labouring, and in ail things 'and duties of holineflfe futirg himfelfe vnto them; euen as ike leprous • perfon being made clcane,commeth to hue j- :gainc in the congregation, from which hee was before lepa- rated. Laftly, it is alio (lgnified in the forme of words, In the name of the Father, &c. whofe faithfull feruant and fouldier he is thus admitted to be; he wa< before the flaue of lmne^and feruant of the Dcuill, but hee hath now changed fcranew feruicc of him, into whofe name hee hath becne baptized. Wherefore hee whofoeuer hee be, that after baptizing, com- mirteth finnc, is liable, notvvkhitand ing his baptifmc,to dam- nation. Doth not Baptifme then conferre grace vniucrfally and in- fallibly to the baptized, by the very worke wrought ? And if it doth not, whatvertue is there in theSacrameir more than if wafriirg {hould be vfed after the Icwifh manner ? __^ L 1 4 Baptifme, 503 Ste'fi. Of Baptifme, Baptifme, as it is an ad done by the Baptizer, without any relation to the difpouYion of the perfonto be baptized, being ofripc ycarcs and vndcrftanding, hath no force to ialuation, by venue of Chrifts ordination, but if that perfon be by faith within the couenant of grace, then it doth conuey grace vnto him. This is plaine from the Doctrine of IohnBdptifiy who re* proued thofe that came to his Baptirme without repentance and inward fanctiflcation,whcreby it might become effectual i to faue them from the wrath tocomcFor had the very workc wroughtbeene auailable,/ godly forrow , &;d grief t of heart for ! them: 3 In aconfiantpxrpofe to forfahe all finne, and to lead a new life for all time to come. Explan. Repentance is a word both in Englifh, Latine,and Grcekeof that fignification, that it implycth a new courfe begun vpona better aftcr-conhderation, and it is let forth by etiery one of thefe three things in the Scriptures : 1 It is an acknowledgement of finne : for, He that confeffeth andforfaketh lus finnc 's, frail ' hau e mercy And when the Prophet would teach the people a right forme of repentance, hce tea- cheth them to fay thus, Welisdowne in our co»fufion,and our frame c$uererh vs-^for wee haue finned atrainfl the Lord our God, I wee and our h',:t hers from our youth vp, euenvnto this day, &c. I Now that there may be this acknowledgement, there muft I needs be a knowledge and confederation had offinnc,feeingno I man will confciTe as a lothibme burthen what hee knoweth j not, and findeth not to be dangerous being concealed and hid- ■ dcn,asfinncis,whenitisnotconfeffed. The Prodiga 11 tonne ' would 5°5 Lukc3.ioiu> 1 1, &c. Prou 2S.13. Icrcin 3 ij. $o6 Of Bap'rfmf^j. Mauh.5.4. Ioel 2.12. Cor.7.II. I would tieuer hauc ccr^c to confcfle vnto his Father, Father I \. have finned agair.fl heauen-avd againf} thc<% vnlcfll' he had firft had afc.ifcof hismifcry : neither will theblinde and ignorant perfon,thatfeeth not by the glaiTe of the Law hisfoule finncs and mifery, by rcafon of the curfc due to him therefore, come to confc.ffe them to God the Father. 1 2 Repentance is godly forrow for finne, fuchaswasin Pfef.fi. 1 7. 1 i)./W, who bewailing his finncs, faith, Thc-facrificcs *f God t. ne a contrite fpirit : a contrtte and a broken heart (O God) thou •writ not desf'fe. Wherefore yBle fed are they th-atmoarne (faith the Lord ) for they jhall be comforted, that is, They that truly repent them of their iinncs, weeping and mourning forthem, according to the direction giuen by loci, Ttirneyoiwntomee with ail j(.ur heart, with fafitng, wtth weeping, and wtth mour- ning. He that mourncth not for his fames, makcth his repen- tanccthclabourof his lips, when heconfeflfeth them, and io doth addc vnto his finnes abomination, inftead of taking the right way for their expiation : Whereas godly forrow is fiid tocaufe repentance and fo icetneth to be no part thereof, it istobe.vnderflood, that repentance is there mere ftri&ly ta- ken for the forfaking of finne, as appeareth by the defcripti- onof it, following; Tor behold this thing, that yce hattebeene godly forry, what care it hath wrought in yon, what cleeringof your f slues, what indignation, what feare, how great defire,v7hat z,eate, what pxnifiment : that is, how penitent it hath made ou,is manifeftby your care to forfake finne, your fcare of ailing againc, your clecring and purging of your hcartfrom finncy&c. 3 And thus we are come to that which is thirdly called re- pcntance,the forfaking of all finnc,and leading a new lifc.And eucry one of thefc may well be faid to be repentance, becaufe they are fo neceiTarily linked vnto one another, as that by whom the one is rightly performed, the other are performed alfo. He that forfaketh his finncs,muft needs firtf haue a know- ledge of His horrible cftatc by finne, be ftricken with for row , and humbly come vnto God toconfeffe and crane pardon; otherwise his heart will teil him,that it auailcth little to depart from finne for the time to come. Ag"»fs I Ref>intM«_j , 507 Againe,hethat iecth how odious his ilnnes arc, and con- fciTcth them, mutt needs haue gricfc of heart therefore, and he knowcth that all this will little auaile, if with the doggc hee Avail rcturne to his vomit, and with the fwioc to the wal- lowing-in the mire. If it bee laid, Cain repented then, and e///;*?£,and Judas, feeing.thcy confefled, or fbrrowed out of the fight of their finncs : lanfwer; it is true, . they repen- ted indeed in fbmc fort, but they erred in that the feare of punifhmont, and the light of fearefull iudgements hanging ouer their heads, caulcd this lorrow and confeffion in them; whereas in liich as are true penitents, confelfion and for- row arifeth from the fight of the duty which wee ought to hauedonCj and of the many bonds of Gods fauour towards vs,. whereby wee were bound to haue done it, all which not- withttanding wee haue neglected it, and haue done the con- trary, thus requiting our good Lord euill for good, cleaning to finne and Satan, his and our vtter enemies, when hee hath j dealt fo bountifully with vs, that we fhouid follow and ierue j him. For the forro wand confelfion that arifeth from hence ' arc ncucr ended in defperation, but m reformation and a- mendment of life, that our gratious Lord may notice offen- ; ded anymore. Now that this repentance isneceffary, that our baptifmc > f may become erfccluall, isplaine from the teaching. of John ! the firil baptizcr. as haihbccne already lTiewed, and from the • ! practice of theChriftian Church of God, when the GoJpcll i began frit to be preached abroad in the world. Teier exhor- | teth not tobaprifme, vntill that they were pricked in their ! hearts, andcryedout, Men and brethren, what jkallwci doe ? ! And the Iaylorfirtt trembled, and asked iStrsivphttt mufiJ dot to be fated? before that hee was baptized. And it were indent j aprepofterouscourfc, for a man of yearesand vnderftanding, I re bee baptized before repentance, as before couenants made, for a matter to giue his cognizance, to retaine ,any into his fcruicc, ortofeale hima leafeor gtantof any thing, be- fore feme dutyor feruicc done. For Baptifrne is Gods cog- nizance, and without repentance there arc no auenrnts made ; It is Gods feale fct to the greatett grant in the world, but Ad 7. 16.30. 5oS Hcbr.n.i. Efay53.11 Iohn 17. 1 Iohn 1.3. Rom 8.30. Iohn 6.47. but without all fcruicc or duty, where repentance is wan- ting. Wherefore repentance is neceiTary in all fuch,as would haue their baptifme effe&uall to confirme Gods mercy vnto them : and there muft be a generall turning fromfinne inchefcthat come to be baptized; Co after baptifme there is a daily practice of repentance by confeffion, contrition, and reformation. For euenafter baptifme wee are ftillfubieft tofinne, though wee ftriuc and fight againft ftnne daily, the fleflh leading vs captiue to the law of finnc : to be deliuered from which, wc muft make a daily practice of Rcpentance,but the feale of baptifme is no more to be iterated.Euen as a feruant being once bored thorow the care by his mailer, without iterating this, remained his feruant for euer ;but if he offended, was chaftifed and reformed often :fo he that is once truly baptized, rcmaineth Gods fer- uant for euer ; but becaufe hee doth often offend, he e muft bee chaftized and reformed by Repentance. Qucft. 135* What is faith? Anfw. It u a eertaineferfwafion of the heart, wrought by the jp/ritofGod,groundedvponhispromifes, that all my fins arc for- giuen me w Chrifi lefts. Explan. Hauing fpoken of Repentance, one thing neccfla- rily required, that Baptifme may bee complcat,it remaineth that we fpeakc now of faith, which is alike required. ThisI fay, is a ccrtaine pcrfwafion for the afTurancc, that they haue which arc faithful!, vnto whom faith is an euidencc in their hands, as S. Paul calleth it. Faith is the ground of things hoped for, and the euidence of things not feene. It is a certaine know- ledge, whereby a man knoweth that he hath any thing which %madc moft fure vnto him: for which caufe it isalfbcom- monly called knowledge j By his know ledge /hall my righteous feruant iufiifie many. And, this is life et email to know thee, and whom thou haft fent, Iefus Chnfi. And againe, Hereby wee are fure that we know him, tfwe keepe his commandements. It is f uch a certainty, asthatitmaketh things to come prefent, accor- ding to thzt,Thofe whom he hath iujtifiedjhe hath glor /fed: and he that beleeueth in mee, hath euer lafiing life. Wherefore Faith expelleth Of BsptiffWLJ. 509 Kom.10.14. Ephef.3.17. Matth.i*.i£ Aa. 1614. Iohn 6, expclleth doubting and vncertaintie , in whomfoeuer ic is : for which caufe when Peter doubted, hee is cheeked, as ha- j uing little or no Faith, why didst thoh doubt ', O then of little \ Ftiih? I The heart is the proper feat of Faith; for, with the heart man bclceueth, vnto wftificatioH : and Chrift is faid to dwell in the heart by faith. If it be therefore but an imagination of the braine,or an outward profeffion of faith in word, it is but a Thadow, and no true grace of faith, wrought by the Spirit of Qod; for it is fupernaturail and diuine, not flefhand bloud, but the Spirit of God is the Author of it, according to that of Chrift vnto Peter, Fie flj and blond hath not reuealcdn vnto thee, but my Father which is in heauen, viz,, by his ipirit. Of Lydta conuerted to the faith,itis fa-id, f/Vr heart the Lord opened3that \fiee attended vnto the things that Paulfpake, To the fame ten- ; deth that fpecch of our Sauiour Chrift, Neman commeth vn- j tome vnlejfe the Father draw him ; and the windbloweth where \ it lifieth,fo is entry man that is borne of the Spirit, csrc, gronn- 1 dedvponhis promifes. For, as without a word of inftitution ! there is no Sacrament, fo without a word of promife, there is no faith. And as faith is not without a promife, fo it is not without a ; promife made vnto mec, viz,, fulfilling the condition with j which cucry pronufe of God is made. For it is not fufTicicnt I becaufc the Lord hathpromifed,^ Th that beleeueth in the Sonne \ Iohn^.40. j fiallhah'e euerlafiing life, and I wtll ra'tfe him vp at the Lift day : j j that a mnn hold this, and through Ckrtft, b'eleeue th§ accom- \pltfKmentofthis vnto himfelfe : but he muft by faith apply it I lawfully, fulfilling the condition which the Lord rcquircth' and the condition is to be baptized to true repentance, dying Rom.*, vnto fume, -as Chrift died, and riling vp tonev\neife of life, j as Chrift was raifed vp vnto the glory of the Father : for the j words of the promife are, He that is baptized and beleeueth,! fhall be faued : which Baptifme is onely expounded then to j be, when finne is dead and buried, and grace, which is new- ! Prou.23.15. neffejliucth, The condition is, to confeffe and forfakc all my fumes, to Ideny my felfc, to walke after the Spirit, and not after the I fcfh> 5ro Rom.8.i. Ob: cH, Sol, llom.u. Pial.t. Matth.l6. lohni7« Rom. 11,19. lohn 1 3* 1. ilohni.i^ Iohni7.io. PfaLai.x. Of Bf/>tif*t£^t flcfli. If then I doe thus, and lay hold vpon the promife, I belecue it lawfully, and the mercy prdcnifsd i$ fuievnto mcc, other wife mv faith is vaine,and the promife is to mee of none cftea. If it be fo, then Faith can neuer makeamanfure of his Tal- nation, Kecaufe it may be that although he doth now walke af:erthe fpirit in ncwnefleoflifc, yethecmay fall from this againe. A man cannot be fo fire, as chat he may now grow fecure • and remiile in going forward in that new life which hec hath 1 begunne; for hccmuftalwayes workeouc his faiuation with! feare and trembling,, not be high minded but feare, feme the Lord with feare, and reioyce before him with trembling: buthcthatbeleeuethfo as hath beene laid, is fofurc, as that the gates of hell fhall not preuaile againft him , Chrifts prayer (hall be ftronger to keepe him at one with God, than all contrary powers tofetenmitic againe bet weotoc God and him : for the ?ifts and calling of God are without repentance : and his owne he loued, vnto the end he loued them. And th i s is a rcafon rendred by Saint hkm% why fome that were before counted faith full, turned Hcrctikes : They were n$t of vs, for if they had beene of vs, they had continued with vs, Whatfoeuer is, or can be (aid to weaken the force of thefc grounds, pre- fumptuouflyfightethagainft that moft comfortable and eui- dent Prayer of Cnrift, /pray not for thefe alone \ but for them aL fo which fhall beleeue in my name through their word. So that whofeeuerdoth rightly belecue in Chrift, hee hath Chrifton his fide, by the merit of his prayer vniting him vnto himfelfc, fo that he is made a member of his bodic, no more to be rent or pulled from him. That all my fimics are forgiuen me in Chrifl lefts, for this is the maine thing afTured vnto mee by faith, and wherein the happineflcof man confiftcth, according to that, Blejfedisthe man whofe tniquitie is forgtuen , -and whofe finne ps couered, Wherefore it is faid, that by faith we areiuftificd, that is, of finncrs are made iuft and righteous $ not only by that purify- ing qualitie that is in faith, but in regard of Gods acceptance, I when wee by faith cloath our felues with the garments ot OUT Fattb, our elder brother Chrift, being accounted fuck ashecis,all our (innes being paiTed ouer. And this is that which maketh true Faith Co excellent, as that being indued herewith, the Lord vouchfafcth to foal e couenants by his Sacrament vnto vs. Whatfoeucr faith wee haucclfc, iris generall, hifloricall and imperfect, il'wecbc- Iceue that there is a God, that tke Scriptures are his Word, tharthcproinifes andthreatningsare true, yea, though wee had faith to lemouc mcuntaines, onely then is faith perfect and full, when it doth lawfully apply the merits of thrifts iurrcrings vnto the foule, for the forgiuenefle of all the finncs. Queft. Why then arc Infants baptized,when as by reafon of their tender age, tliey cannot p>rormethcm? Anfw. Tes, they doe per for me them by their Sureties, who promt fe and vow them both in their numes^ which when they come to age themfelues are bound toper f or mc% ExfLw. Hauingfhewcd what repentance and faith is, and how nccclTary vnto bnptif'mc repentance is,faith being alfo of- the like ncceftity, according to the inftitution : Hcthatbclce- iicth&nd isbsp:iz,ed, foallbe faned, and according to the pra- ctice of the Church vnto the Eunuch : If thou be/ceucfi, faith ?hil:pthoumaift : and when any came tobe baptized, it was wont to be asked, What beleeueft thou ? And the p'crion an- fwcred, / beiecne in Cjodtke Father almighty, Se- lf rcmaincth now to giue refolution touching the baptifrne of Infants, in whom there cannot bee faith and repentance actually. Becaufe faith a»d repentance are ncceflfary to faltiation, it becoramcth queitionable, whether lufants ought to be bap- tized, andfome haue altogether denyed it, arntsning, that if any hauc Ixene baptized in their Infancie, they ought to be re-baptized when they come to vnck.rfranding, as the A- nabaptifts in Germany ; and fome giddy-headed Scp.irntifts in England, Elttis and his faction. But that the children of beleeuine jt Afts S.37. 5" %£«fil- lCoi.7.14. iCor.i.itf. Aai^.f. .Verfe 33- Children* Bapt't/wt^. bcleeuing parents may, and ought to bee baptized, ic is plainer Eir(t,fromthc vfe of Circumcifion,which was the fore-run- ner hereof, which was appointed to be done vpon the eighth day after the birth. Now the fealc of Gods couenant is to bee applied vnto the children of Chriftians, asfooneas ynto the children of the Icwes: but vnto the children of thelewcsthe fealewasapplycd in their infancy : therefore to the children of Chriftians hkewife, as Circumcifion their (eaie to them, fo Baptifrneourfealeto theft. If doubt be made of the firft part of this reafbn, it is proued thus : Where there is the like reafon, and none but the fame hinderanccs, it may bee fcaled alike; but in thefe children there is the fame reafon, and onely the fame hinderanccs : the fame reafon, becaufe they are the children of Gods people likewife, onely the famchinderances, be- caufe rhey want vndcrftanding alike : therefore the fealc is as well to bee applyed vnto the children of Chriftians, as vn- to theirs. Secondly, from the eftate of infants, the promifes belong to them, as well as vnto their Parents: (faith 'Peter) is made toj9H> and your children : Theirs is the kwgdomeof Heauen , faith our Sauiour Chrift. As the Parents are holy, fo they are holy ; fo 2^&*r£ theythemfelnes when they \ come of Age Are bound toperfermc. Bccauicthat, hovvfbeuer m their infancy before they doe good or euill; their- parents e.-- 1 flate is reckoned theirs as hath becne laid, yet in their elder j age they arc taken as diftincr perfons fubfifting by them- lelues, and ftandingor falling to themfclues : If therefore in this due time they doe not actually beleeuc and repent, their Baptifrne is made frustrate and vainc vnto them. For then ; comroeth the time of which the Prophet fpeakcth xlfa , righteous man beect a fonne that is a theefe or a jhedicr oft bloHdy&c.htcjhiiUdie the death. The rightettfieffe eflherigk- ceowjjjallbee vpon htm, Atdrhe wtcktdneffc of thewtck*dJbaU kcmfB*ktmfklfi+ Wherefore it flandeth eucry man in. hand now to looke to himfelfe^ feeing that how holy parents fa- eucrhee hath*, and howfceuer rcligioui his beginning hath becne, ye: if thcic things bee wanting, hee is altogether in his tinncs and vncleane. If hec dycth .beforo, we -are to account Of the L**As Suffer. 515 account him hoty, and vndoubtedly in Gods fiuour* To whom belonged* the office of Baptizing ? To tic Miniftcrs oncly, and to none other, that is not or- dained to that ficicd office by the fticceiTours of the Apo- I ftles, and is thereby himfclfc made a fucccflour of the Apo~ ! fries, and partaker in that generall Commifllon, wIiicB fliall I neucr bee cancelled till the end of the world, Goe andteach I all Nat tons Jpftizjifg them,&c. Arc Lay-men, are women the teachers of Nations? Wee rcadethat our Sauiour himfelfe baptized not, buthisDifciples did, which is to bee taken ex- ' cluhucly, that none baptized but they, namely his Apoitjcs, 1 and other of the feucnty Difciples,who were called to the Mi- j nifteriail function. I If it bee faidthatpriuate pcrfons circumcifed of old, yea,) enen Zipporahz woman circumcifcd her forme, and the Ma- iler of eucry family killed thcPaflcouer in hispriuate houfc, and diftributcd itvnto his family, whence it may fceme to keclawfull cuen for priuatc perions now adaies to admitii- flrr the Sacraments. In aniwer, that when Circumcifion, and the PaiTeoucr were firft ordained, there were no Pricfts ipecially appointed, but theeldeft man of cuery family was I a Pricfl vnto God, and did both facrifice and pcrformc all other Pricftly duties : but after that the Tribe of Lent was taken, thefe things were done I>y them, and not by any of i other Tribes. Now, vndcr the GofpcllChrift hath ordained Sfomc from the beginning to preach and adminiftcr the Sa- craments, and therefore it is a confuflon and diibrder for I others to doc thefe . Whence it appearcth, that ourCommu- I mon Bookc doth very iudicioufly explainc,that in time ofne- ccfTity or danger, pnuatc Baptiimcisto bee performed by a lawfull Miniltcr; left Midwiues or others fhould intrude into •this fundi ion. *®ueft. Why was the Sacrament of the Lords Supper ordained? Anfw. For * comwutliremembrAnce of the fdcrificeofthe M m 2 death Qttefi. 5*<5 Of the Lords Supfw. i death ofChrifi, and of the benefits which, we receive thereby. Explan. After Baptilme, the Sacrament of Initiation, fol- lowcth the Lords Supper, the Sacrament of Con fol id at ion : for as the one bringcth the {buleintoth.cfccict.yof the faith- full, fodoch the other feed it, znd comfort it with hcauenly comforts. Nowconddering that both the Sacraments are Scales, it | is worthily propounded for a queition, why this particular Sacrament of the Lords Supper was ordained ? and it is an- Matih. if. I fwercd, for a cwttrntallremcmbrance t For this is intimated by | the Lord, to bee the proper end of this Inftitution, when hee i- Cor. i r# i£# i faith, Doe this in remembrance of. me : For as ofien as ye eat this \ Brcad,and drinkethis Cup, faith the Apoftle, jejheiv the Lords \ death till he commcth. And this remembrance is fo cfrccruall . | asthat before whomlbeucr it is made, it is as if Chriit were vifibly crucified in their light ; for to this purpofe, faith Saint per. two or three are gathered together m his Name, God is ui the mid ft of them, as in an hoiy amenably. Fourth] y, by vertuc of this facrificconly, can weelookc:o bee profpered in our weighty attempts, this being theftan- dard, that, as Cpnftantines CroiTc maketh all the enemies to veeld before it, and the viands and weapons, wherewith the Difcjplcs (ought to bee furniflicd in all their dangerous voy- ages, and the precious cord nil that put fpiric and magnani- mity into the Church, {q as that it ilourifhcd in the m.uit of Persecutors ancj Tyrants* Whence it appearcth to been fiction and no truth, that the Lord did-allow the Ifraelitesof old to ficrifice, only that they might bee kept from offering iacrificcs to Deuils, as the Hea- then. Againc,how abfurd it is to hold the Sacrament of ;hc Lords I Supper, to bee a Sacrifice propitiatory for the quickc and the dead, feeing it is onely a remembrance of a Sacrifice, neither is there any liuing creature flaine, as muft needs bee, that there may be a Sacrifice; and yet fo impudent haucfomebin, as that they not onely affirme it to be a Sacrifice, but more a- uailcable than the very Sacrifice of Chrift vpon the CrofTe, as the Qucckc Mother of Francis the fecond of Trance, com- plained by Letters vnto the Pope, that it was preached. It { wilibcanfwered, that this Frier was too bold lb to preach, ' and that the Pope would not beare him out in it : But finely i no magnifier of the MalTc dm ft hauc lung fo high a note, but in a Church where the true remembrance of Chrifts death is f fo obfeured and falfified by the baftard Made, and peruertcd from the true Sacramental! representation and inward appli- cation by Faith, intoacarnall and thcatricalloftentation, in Crucifixes and other Pictures fupcrftitioufly adored. Did j ourSauiour, trow wee, fpeake to the painters and engrauers, : when he faid, Doe this in remembrance of me ? It rollowcth in the anfwer, tsfndoftke benefits that wee re- ceive thereby, for as the danger is great,to abufc this ordinance of the Lord,or to contcmneit (the one eating and drinking his owne damnation, the other prouoking the maftcr of this teaft to anger and rcuengc) fo the benefit is great to vfe it rightly; __^__ Mm 4 w:hat- yv A a jo.;, Afoz. I Cor. ii. i$, Match. 1 2. 520 The vfecfchrifts Sacrifice, Quefl. tsfnfw* vhatfoeuergood ispurchafed vntovs by the precious bloud of drift, being rcmembrcd hereby to our vnfpeakeable com- fort ; to fpeake more largely of which benefit there will bee place afterwards. Quffl. What is the outward fignc or part of the Lords Supper? Anfw. Bread and Wine, which the Lordh^th commanded to be received. Sxflan. Hauing confidercd the end of Inftitution of the Lords Supper(the Author and inftitutor being fuppofed to bee knownetoallChriftianSj viz,, the Lord Jcfus the fame night that he was betrayed) it folio wcth here of the outward and viable pare of bread and wine. In the handling of which, di- uers queftions doe arife : Firft, whether both thefe things are neceflary to be vied in the adminiftrationof the Lords Supper, and to bee admini- ftredtoallreceiuers ? Thefe of neceffity muft be vfed wherefoeuer they may be had, vnder paine of being accounted a derogatcr from the Lords ordination; becaufe hee hath precifely commanded the vfc of thei'e. The bread only hath beene long vfecTto the Laity in the Church of Rome, vnder this pretence, that it is drifts very body, and iomuft needs haue bloud in it; and for the a- uoiding of inconuenicnccs, if the cup iliould bee vfed aUo, iicing that fome of Chrffts precious bloud might bee thus fpiltvpon the ground j orha'ngvpoti'niens beards; wherefore this hath beene alfo eOablifncd by the Councel! of T\enr,ai.d fur fome, referred vnto the Pope, who through much inftance granted the vfc of the cup alfotothem. Ohiacrilcge, where- by both drift is robbed of his authority i and hi j ordinance debafed ! drift himfelfe hauing commanded, Eat, Dnnke ye ail of this, it muft be referred to the Pope, and hee muft firft allow, or elfe it cannot be lawfull : And why,forfootb,i*hould hee not afford our Sauiours whole allowance to other Chri- ftians, as well 2s to the Bohemians ? M'.ift all the reft of the Chriftian world bee cut fliort of halfe their fpirituall ban- quet ? What fault haue they committed, that they muft bee debar- Of the Lords Supper, i-n1-. debarred of the fruit of the Vine ? Surely Chrifr our Mailer was not fo prouident as his ouer vviic Vicar,to forefee the grand inconueniencesofhisfacred primitiueinttitution. If they tell vs that the Supper was firft inftituted amongft Clericksonely (forthcDifiiples bnelywere prefent)we an* fwer, this is a filly fhift, for by the like reafoiv, the Laicks fhould haucncichercup nor bread: but they had both alfo appointed rnto them, as well as vnto the Clericks, for to the Corinthians, Saint P/7#/teachcth in generallthe vfeof both, andapplicth the ordination both of bread and wine to the whole congregation of the Faithfull. Befides, it is a weake reafon that is vfed, vi&.ihzx. the bread after the words of confecration is tranfubltantiated, and tur- ned into the very body of Chriit, and therefore is not with- out bloud : For this tranfubtfantiation is meere commentum humannm, a mecre fiction of man,and fo abfurd,as that if there were not many other Urong rcafbns, at large fet downeby learned writers in this controuei fie (which I purpofely omit) thefe few reafons folio \iig doc fufficien Iy mew the vanity of this contention, or ro; hei circumvention* Firft, becaufethu, g . t g Aeie the very body of Chrift, hisflcfliand bones, what wou4d this au^il our toules? the Lord himfeife hauing taught vs, that thefleft. ftofiteth nothings fpeakingof hisowne rlcfb, if they fhould eat it with their teeth : for all thigs that are eaten, as they defile not. fo they fanctifienotthe man, feeing they (roe downetnto the belly, and arec^fl out into the draught. See therefore ^yee Romanics) what is it that ye ftriue for ? What is it that your graue Councell of holy Fathers, vndcr , your grand Caprine, Innocent t\\c third, in the Councell of Later am- after long deliberation fo wifely determined ? Doc ye not purk.e a dead dog, or fet ke a flea in the wildemelTe ? to vie the words or Dautdzo Saul, Secondly, if it were Clrifts very body, lice muftnot once onely haucfiiffered, but loooo.times, eucn foottashe is jc- cciv.cd^fccing his body is broken and torne with the teeth, and his bloud is powrcd out: yeathefaifhfi.il, fuch as from their crucifying to thcmfclues the Lord of Li:e, which is fo 1C0r.11. Iohn 6. 6$. Markc 7. i£. abhor- 5" Web." to. 17, Qrtc/hens &bcut the Levis S a* per. Qucft. 2, abh lornn-g from all good Diuinity, ths: rhere is no more facrihVe for fit as that for fuch it reach etk , but a ftdrcfnftloo^mvfbr of tu A? cment and fre thdt foalldrMimre the a dver Juries. Confidcrthts alfofyc PopifhPriefts) what an #4f cms eftate ycc'fcckc to bring your fclwes into, whilll you fcekctohauc thrifts body really prefenr in the Sacrament ? Are you fo blind, as that if you fee this, -you doe notice your felucs alfo to be his bioudy executioners ami butchers ? Third! 1', if Chr-ills body be really in the Sacrament, it mud needs cither long (We haue an end, or clfc the Lord mud dai- ly create him new bodies, and a thoufand bodies at once, fee- ing that hee is fo often eaten vp, and in (o many-places at the fame time If it bee faid that the fame body can bee in many places at once, and that it is not wafted and fpent though it oc often eaten, through Gods miraculous working. I anfwer, that this is contrary to all, not oncly naturall, but alfo enligh- tened tea fon, fecingthat no quantity can be eaten, and byca- ting confumed (as the bread and wine in the Sacrament aie) buut is waited and fpent. I grant that God can indeed mira- culoufly feed men with bread and meat, and yctcaule that a greater quantity fhall rcmainc,as when -500©. were fed with a few loaues,&c. but here the bread was not confumed ineating, as it is in the Lords Supper : againe, a body cannot be in ma- ny places at once, but being a continued quantity, it muft-'fill the inter uAllum alfo, betwixt one place and another, though through miracle not vifibly, yet lb, asthat it may bcfelt,and I hinder the paflage of other bodies, othcrwife the bodymuft . be turned iutoafpiritthathath notflefhand bones, and the nature thereof muft ceafe to bee : for though myftcries in Di- uinity be aboue Philofophicall rcafon ; yet they are notclcanc contrary vnto it as this is, if there be fuch a myftery. But we learne to dctcft thefc andthclike, as foulc propha- nationsof the Lords ordinance, and to hold the truth accor- ding to Chrifts appointment. Why arc Bread and Wine rather than other -figncs to bee \Ccd and appointed^ Becaufe of the nccrc rcfemblance betwixt them and' Chrifts precious body and bloud : Firft, Of the Lords Sapper. 5J3 Pfal. 104.14,! J lohn (. 47. Firft, in the preparation; the cprnc whereof the bread 'is imde,isthreihcd,&c.ash'atli beene already (hewed, in fpea- king of the remembrance* Secondly, in the vie ; the bread and wine are taken, fed vp- on, and inwardly in the itomackcdigeftcd; fo the body and bloud of Chi iit is taken and entrcth into the ftomacke of the i©hn i.g2, foulc by faith. Thirdly/m the vertucjbread and wine being gtuen to fuch as arc ready to famifh through want of food, doth reuiuc them, th:y,diengthei>the heart of man, andmaketh him checrcfhjl and merry,according'to that in the Plalmcs,//* bringeth bread forth out of the earth, and wine that maketh glad the heart of ?na/i : fo the body and bloud of Chrift being receiued by the faithfullfoule, that is euen hunger-ftarued for want of food, doth rcuiue and put life into it : for, He that exteth myf^fh,and drin^eth my blond, hath enerlafimg life, faith the Lord ; it ftrengthencth vnto a Chriftian courfc, tor v:ithout me, faith the Lord alfo,7? can doe nothing, and it giueth ioy and gladncfTe : ThcChriftians after Chrifts sfcenfion continued together,, breakingof bread, with gladj/ejfe andfwglenoffe of heart. ^$ % ^ Secondly, bread and wine wcie appointed, that by Chrift might be fulfilled what before was begun by Mtlchifedcch,*i- Gen# r^t jg, ter whofe order hee is : for hec brought forth bread and wine vnto ^Abraham, and as the partition wall bttvnxxAbrahamJ I Eph.a feed and vs,is by him broken do wnc ; fo the vnity of ceremony was hereby eftablifhcd, all others being but more varieties to exprefle the fame thing, but this fpecially of bread ,and wine continuing in vie, cuen vnto the time of this Supper, one part of the bread in the Paifcouer being kept, hid vndcr a napkin, and a cup of wine to bediilribucedafterthefealLwith thankfgiuing. Third ly,brcad and wine were appointcd/oecaufc they vvcre things common & akva:cs at hand; and Co in this Sacramental! fcale, we need not to fay, who fnallafcend to Heaucn to fetch Chrift from thence? And as they arc common, lb they be few andchcape> and not Lkcthc ceremonies of the Law, which were a coitly and burthenfome yoke that the forefathers were not able to beare : for fuch was it tit, that in fulncfie of time A&*iy. 'o. fhould 5M Gal. j. Qftefi. 3. Anftv* i Cor. 1 1. 17. Qucfltom about the Lords Supper. ftiould be appointed vnto Tonnes and heires, and not to be kept any longer vnderthe rudiments of the Law, as vnder tutors and gouernours. Is there no care to be had of other circumftances, for con- formity vnto the firft inftitution, fo that wee vfe bread and wine in the right forme with thankfgiuing : as for the lcauen, the water, which it is likely was mixed with the wine ; for the gefture, fitting, &c? It is not required that we obferuc all circumftances,no more than that the Iewes in keeping the PafFcouer, fhould continu- ally Hand with ftaucs in their hands, and fhooes on their feet, according to the fit ft inftitution, for Chrift himfelfe did other- wife keepe the PaiTeouer. Now all men, I fuppofc, doe yeeld herein for moft circum- ftances of the place, inanvpper chamber; of the perfoas, a few Difciples, men onIy,in the time of the night, after fupper : but it is queftioncd about the leauen,water,and fitting,t hough little reafon to make queftion about thefe : Firft, if wee confider that they are nowhere precilely cx- preflcd, though they may bee gathered from the place where the inftitution is defcribed ; nay, which is more, where the A- poftle repeateth the inftitution, though hee remembreth the time, the night wherein he was betrayed^the perfons, his Dif. ciples, yet he lpeaketh not of lcauened bread, or water mixed with wine, nor yet of fitting. Secondly, if it bee confidered, that as the (landing at the PaiTeoucr, the night, &c. were taken vp occafionally, not pur- pofely asSacramcntall: fo was the ieaucned bread, thiskinde of bread being athand, and fitting, or rather leaning downe along, which is implied in the word dn-m-ny Luke 24. 14. and cinKzw, Matth. 26. 20. that gefture being the pofition of the body at that time. Thirdly, if it be considered, that as the night feafon, the perfons and place are without any intended Signification, fois the lcauened bread and fitting. If it bee faid fitting doth fet forth our Communion with Chrift: Ianfwer,Takehecdof inucnting this or the like Sig- nifications, which are beyond the Word, left thou be fuch an one. Of the Lords Supper. one, as addcth vnto the Word of God, and left herein thou i rafhlycenfurc all thofe Churches, wherein Handing, walking, f or kneeling is vfed. Indeed fomc circumftances there bee, i which are not oncly exprciied, but commanded alio, as Sacra- rnentall, and thefc arealwaiesneceflary in the Lords Supper. Firft, the giuingof thankes, whence it is czlkd iv^te^i*, the Eucharift,or Thankfgiuing,for when he had giuen thanks, it is laid that he brake the bi cad . Secondly, the tiking of the bread and of the cup, whereby may be iignified, how the Lord tooke his dcare Sonne, and fet him apart to be crucified, and (lainc for the finnesof the world, eucn from the beginning of the world : for, hee was not by the Icwes taken and flaine, as being by them oucr-powrcd, but he was deliueredby the determinate connfe 11 and fore -know- ledge of God: he was the Lambe of God flame from the beginning of the world. Thirdly, the breaking of the bread, whereby is fct forth the Lords fubmitting of hinfclfe to the death of the CrolTc, where he was pierced, hands, feet, and fide, fo that the bloud ran out abundantly from him. Fourthly, the distributing of the Bread and of the Wine to his Difciples, whereby is let forth how Chrift is giuen by the Father vnto ail faithful! -Chriftians, to nourifh their foulcs vnto -cternall life, according to that of the Apoftle: Hauhtg \ giuen vnto vs Chrifl lefeu, how jh all he not together with him I gtue vs all things alfo ? Fifthly, the. forme of vvords in dcliuering the bread and I wine: Taj^e, Sat, this, is my body, dee this in remembrance of\ me, Drinkeyc all of this : This is my blend of the new Te flame tit I which is fped for many fortheremiffionoffinnes. Which words are not the fame precisely recorded by eucry Euangelift, but yet fo, as that the record of any one doth fct forth the fig 5*5 nification, the vfc, and the end of this Sacrament. Sf5 thatlf a forme. of words bcevfed according to thefe, it is rightly done, and according to rule, as incur Church : Eat this in remembrance that Chrifl died for yon, err. the precife words as they arc recorded by Saint Paul, being placed immediatly before. Now Adsvi M.mh. 2.6.16, Vcrf.*7. ]16 Gf the Lcrds Sapper. Now that thcfethir.gs, bcfidcs that they arcc::prtflcd, arc commanded, is to bee noted from the command gtucn to the Diftiples, Doc rhis w remembrance, that is (notas-fomc inter- pret it, make this my body, but) doe in all thefc things as ye Iraue feencme dee, giue thankes, take, breakc, diitritwtc, and fay according to tins forme. As forothcr things, yea euen for gefhire, they may bec as fhall fecme bed vnto the particular Churches of God, which haucpowerto appoint any mod lowly and rcuercntgefturc, inch as kneeling, feeing that cuen in praifing God wcarc in- uitcd by the Kingly Prophet, O come, let z'srvirfl>:p and full dor.'Mc, and kneele before the Lord »ur maker • and the people of Ifrael in Egypt, hearing the good ncwes of Gods appearing to Mofes to dcliucr thcm,bowcd themfclucs and worfliipped: fo that as w^ll in receiuing a benefit, as in asking, this lowly catting downe of tire body doth well become vs. The chiefc obic&ion here agairrft ( for all elfe arc friuolous ) is that kneeling was brought in for adoration of the bread tranfub- ftantiated: for anfwer vnto which; firft I fay, that his in- deed to bee granted , that they kneeled vnto the fuppo- fcd body ofChpift, but it is to bec proucd,'that hence it beganne firft, othcrwifc -it is as -good an argument, they kneeled in praying with their beads, therefore wee ought not to'kncclc in our prayers 3 they -came to the Mafic at £a- fkr, therefore wee ought not co come then to the Communi- on, but at fbmc other time, &c. What fupcrftitious Idola- ters haue done in the fcruice of their Idols, marrcth not wkat wee doe like them, the fault not being in the thing or ge- fturc yfcd,but in the cnd,thcir kneeling being to an Idoll, ours to the God of Hcaucn, -giuing his Sonne to our hearts by faith. Qu/ft. 1 3 i, What is the inward part or thing figniricd ? Anfw. The body and bloudofChrift, which are vertljandin- deed taken and receipted of thefahhfnUin the Lords Suffer. Explan. The inward part of the Lords Supper is trrel Body and Bk>ud of Chrift, which arc prcfent to all the / faith- Of the Lords Supper. i faithrull. In handling whereof, three queftions arife : Firft, ho wis the Lords body and bloud there? for that hee isrccciucd by the faithfull, isplainc, bothbecaufc hee faith, This is my body; And my body is meat indeed, And my bloud drinhe indeed: And from the dodhine of the Apoftie, The ftp °f bleffing which weeblejfe, is it hot the Communion of the bloxdof Chnfl ? The bread which vre breake, is it net the Communion of the body of Chrifi .?. But how is his body there to bee commu- nicated ?- Not by Tranfubftantiation, as hath becne already mew- ed, nor by Confubltantiation, fo asthathisbodyisin , vn- der, or about the bread, as the Lutherans teach : but on- ly in a Spirituall and Sacramental! manner, fakli making him prefent vnto the worthy. Receiucr : eucn as hereby j wee poiTefTe euerlaftinglifc, according: to. that, Hee that \ beleeueth in met* hath euerUflm? life: Por a$ Faith is an eye vnto which things to come arc preicnt; fo it is an hand holding -them, a mouth feeding vpon .them, and a ftomacke receiving them, a ad vniting them -vnto the peribn that be- leeueth. If it bee faid then the Sacrament isvainc, feeing by faith' Ghriitmay be receiucd without it, and hec is not outwardly I any w hit , the mere prefent with his body, I anfwer, God j forbid : for it is Gods ordinance to hclpc our faith, an out-r I ward meanes to conuey- vnto vs inward grace and foncUfi- I cation, his fealc to confirme our faith in his gracious pro- jmifes. As when the King beltoweth anything vpon a iub- i icft, heisaffurcd hereof by his mccre donation, and giuing {it vnto him; but yet hee appointeth vnto him to take the ; ilatc thereof, a meanes of writing and iea!ingi to ratifie what hec hath granted for more aflurancc ; which writings i and feale, though they contain* not the cftate about them orjn them, that is, the houfe or ground in quantitic, yet they conuey them vnto bun : fo though the body of Chnii bee inJ-Jeaucn, and being giucn Ynto vs by the Father, is made ours through faith, yet it hath pleafai him for more aflurancc to appoint the Sacrament, hereby to conuey this rich pofTcflion vnto vs, and to write and feale to our hearts that IMSL lohrt 6. 47. iCor.io.i*. yi8 i Cor. 10. i. Iohn t. Z9, Qxeft. 2. esfnfw. Gal 3. 17. Iohn 1. ix. Match. 1 0.40. Anfw. 1C0r.i1.1tf. Of the Lcrds Supper. that Chrift is ours, by his holy body fandtify'mg our bodies j 1 and foules, and by his blood cleaning vs from all our finncs, though this body be not in or about the bread really, in the! quantity, as it was heretofore vpon earth. And of like nature were the ancient Sacraments appointed to the Fathers, vnto which^ though Chrift was not really and corporally annexed, yet vnto the rcceiucrsthey were Chrift through faith : for, the Rocl^e was fhrifi, Chrift was the Lambe. Be there not other waics befides this of rcceiuing Chrift ? Yes : the Scripture fpeaketh of two other Waies or meanes. 1. Hcisrecciued by Baptifmc: for, Hee that is baptized into Chrift, hath put on Chrift. 2. He is receiued by thepreaching of the Word, whether by himfelfc, when hecameamongft his ov\ne,and to fuch as receiued him, he gauepowerto be the fons of God: or by his Difciples : for, Hee that receiueth you , faith Chrift, receiueth me : that is, the doctrine which he and they taught, being entertained into bekeuing hearts, and their per- (bns being welcome vnto them. By the wrord he is receiued, as by the draught of a conucyance, and articles of agreement by the Sacraments, as by leales put hereunto, Baptifmc being properly the feale of a new life, which if the beginning of c- uerlafting life, we being dead and buried vnto ftnne,the Lords Supper, the feale of the comforts and ftrength that wee grow vnto in this life, as by moft wholfome meats and drinkes, till that in the life to come wee ftiall be continually feaftcd with him, he being meat,and drinkc,and doathing,and wealth,and all in all vnto vs eucrmore. Wherefore is the Communion of the Lords Supper recei- ued often, and Baptifme but once, feeing both are Gods Sealcs, and aflure our (pirituall eftate fufficicntly, by being once put to ? That the Lords Supper is often to bee receiued, the Lord himfelfe doth intimate vnto vs, where he biddeth, So oft as ye drinkethis cup, doe it in remembrance of me. Whereupon the A- poftlc inferreth, So oft as ye eat this bread, and drinke this cup, yeefhewthe Lords death till hee come: conftruing this precept to lafttillthecommingof Chrift to iudgement at the end of this world. And The Bt nt fits. P9 A els Act.*. And the rcaion hereof is,: ttrft, becauie ihar howfoeutr our ; j new lift is begun at once, as is reprcfentedjn Baptifme, yec it j i continuctli from yeare ro yearc, and muft haue often meancs ro i ! fuftaincit : and therefore, though Circumcififtn was but once, | the pafferuer was once eucry yearr. Second! y,bcc»ifc that although we are in Ban film ere gene- | rate, and become new creatures; yet the n\ in dill dwelling in j vs,rcbellcth: fo as that we arc (ubicd to finne daily, ajpinft ! which, as the bloud of Chriit is continually by Mich to be ap- j plyed to purge vs, lb rJbe Sacrament ,w hereby his death and bioudfhed is reprcfcnted,is often to be vied For the mare com- j foitable remembrance hereof; cucn as ro ftuiiow it out be-! fore it was, the high Prieft entrcdinto the Holy of , Colics with j bloud once euery yearc. Now precifely to fet downc how of- I ten the Lords Supper is to be rccciued we cannot, becaufc it is : left indefinite. The practice ofthePrimitiuc Church was euery Lords day, I or firftday of the weeke, and at the firft, daily, as their dan-> gers wcregreat,by reafon ofthe persecution euery day.Wher- , fore intheCanons,carryingthenameof the Apoitles, it was ' commanded, that all which cametoheare the Word, being | Communicants, fhould recciuethc Communion : Etfyuis non commitment, excommunicato, vt ecclejit turbator, & ordiwm violator i If * any man doth not communicate \ let him be excom- municated, a* atroubler of the Church , and a breaker of order. And hereunto doc the ancient Fathers affent.But this often rc- ceiuing was in regard ofthe times, fuch as at the firft ioftituti- on,thc fliephcrd being fmitten,and the fhcepefcattcrcd. Since in the peace ofthe Church, the Communion hath bcenc three or foure times in the yearc, and efpccially at E alter, as fuccee- dingthcPafleouer. If it befaid, once in the yea re is fufficient asthePadeouer was but once : Ianfwer, the Paffeouer requi- red a long time, euen feuendayes for the celebration thereof, . and if it had beene often, it would haue beene too heauic a Exod burthen vnto the people, it is not fo with the Lords Supper. Againe, this is the proper time of the right PaiTeouer, the Lords Supper: In times pa(t, betides the PafchalLambe, and ! vnleauened bread once in the yearc, there being many other N n rcmem- 107. 46. Canticle 11.19. 51° Of the Lords Sapper \ remembrances of Chrid in action, viz. the many facrificcSj now we hauc only the Lords Supper^ often to be vfed to the fame purpofe. Qufft. What are the benefit whereof wee are partakers thereby ? Anfw. The ftrsxgthning and refteflnng of our forties by the body andbloxd of Chrift, as our bodies are by the bread and wine, Exp/an. Conildcrmg the folcmne ordination of the Lords Supper in a time of fo great need5 when the Bridcgroome was | now to be taken a way from the children of the mariagc-cham- j ber, and they Ihould mourne; it is worth the confiderir?g,how I great the benefit hereof is: and hereof it will not be amide a | little to delay the Rcader,in (hewing the extrauagancies of the I Church of Rome, In extolling the fuppofed facrifice hereof. If it be vfcd,that is, if the Mafic be vC^d vpon S.Gregories dzyes, " itdcliucrcth ioulesout of purgatory : if vpon S.Rochels day, from the plague : if vpon S. Anthoniesy it liucth cattcll : if vp- j on Sig;fmw,;ds, it cureth the Ague : if vpon ^.Amhonies o£Pa- ( £%a\ it redoreth things lo(t : if vpon S. Afolloxiw, it cureth the tooth-ache rifvpon S.L//^/r/day,itcleereth the eyes : if vpon the !uJy Spirits day, it giucth a goodly husband or wife, as a learned Writer hath gathered together of late., and kt thefe Xmfj&lfi thcir fooleries vpon the itage. Another hath noted, i. that they teach i: to be auaileablc, 1 as for the lining, fo for the dead : 2. to be carried about rhc ; Church : 3. to be carried about the drects* 4. tcbecaned I into the fields, that the cornc -and graffib may grow : 5. to be I can iccl to the w aires for the obtaining of victory: 6. before rthc Pope when he gocth forth ; 7. at the comming of Kings into Cities: And which might more be added, tohoufeson J me, and to waters ouerdowing,as Clemtnt the fifth cad it into j the riuerTybcr, to ail wage the fweliing thereof. . Thus doc theic men, as led with the fpirit cfly.ing,tri{lingly I dealc with this bleffed Sacrament, and feekingtoo highly to j extol! ir, make their vie- of it vaineand ridiculous: and when I aseucry good Chriftian fhould follow his Mader Chrid,, they ; differ altogether from him. Hce commanded., Doc this i*rc- membrane* The Benefits. 5i Kicrvbranceofmc, they in remembrance of the dead. Chri.H tookc it,and gauc ih*ukcs,they breathe vpon it : Chrifi brake it, they hang it vp in a pyx: Chrift gauc it to hi> Dilcipks, they moft commonly cat vp all alone, and fo it is no cornmu- j nion'properly fo caiicd)of the firttjrfofl together : Chrifr cook I bread _, and gaue bread ; they take bread, and giitcfleuVGhrift gaueit toconfirmc faith, they to redeeme departed (bulc : : Chrilt gauc it to be eaten, they to be adored : Chrifi fpake ■plainely in a knowne tongue, they inLatine, which is not by , the vulgar vndcritood. Not to askc them chererore (which Is but loft labour) what the benefit is, wee fay, that it is the ft lengthening and rcfrefhing of the foule. More diltinclly, , whatfocucr benefit rcdoundcth to the corporall lire from the '; Bread and VVinc, the like redoundeth here- from to the wor- i thy receiuer, by vcrtucof Chnftsbody and bloi-.d, as before , hath been particularly declarcd.This made them inthcPrimi- \ tine Church to fcekc fo carneftly after it,that though Chrift in | body was now abfent from doing thefe good offices vnto klicrn, yet they might be fupplyed by this vifible figneofhis continuall prefence to the worlds end. Againc, yet more diltinclly, wee hsuc hereby communion! Special benefits with Chrilt, and through him with the Father, weebeepm- of tkeCvQmm- ! ming flefh of his flefh, and bone of nisbones,as the bread and ■ wine being eaten and incorporated into vs. 2 Strength of faith, it being as it were an hand, a mouth, I and ftomack.with thclc fignes receiuin^ Chrilt, as hath becne faid. . / 3 All other graces and bleflings,which together ate thcre- 'byconueyed vntovs, this being the conduit thorow which j werecciue Ch rid, and all things alfo, as he is heireofall. 4 Communion with one another, and with all the faith- ful] in all ages, wee becomming by Chrift one body, though diucrily difpericd in the world, as many corncs and grapes are brought together to make one loafe of bread, and one cup of wine. All which benefits are fo great, as that it fiiould fct a moft jfharpeedge vpon the dehrcs of all men vnto this hcauenly duty, that cuen tor Ioue andcarncft defue of thefc benefits, J N n 2 we on. 53* i Cor.il.aft, Of the Ltrds Suffer. we may gape after them, as the thirfty ground for raine, and neuer through neglect depriue our felues of fuch comforts^ when by Gods Minifter they are offered. Queft. What is required of them which come to theLord* Supper? Anf. To examine themffues, whether they refect them truly of their former fwr.es, ft edfi ft ly purpofwo to lead a new life, haue a Imely Faith in Gods mercy through lefts Chrift, with atk ur.k? fuU remembrance of his death ,a»d be in charitie with allme-u Explan, The benefit of this Sacrament being fo great, it is. neceflary to know how eucry man may difpofe himfelfc here- unto, that hee may bee made partaker ot this benefit; for this is certaine, that all obtaine it not that eat this fuppcr, feeing there is an vnworthy, as well as a worthy receiving, and the vnworthy eat and drinkc their ovvne damnation. For the wor- thy and right receiuing, therefore a rule is here fet downe of things to be done before, and in the tci of receiuing. Before I there muft be an examination: in the time of receiuing, a re- j membrance or meditation, toftirrevp thankfulncfie for Gods ! great mercy herein expreffed. The diitinift consideration of | which ,becai*.fc it is fo nece{firy,I haue here fiibioyncd in fome , diftinctqueliions,and anfwers. f Qupfitl 3,4. What is requited in thoie that come | co the Lords Supper? A'rtfw. To be rightly disf&fed, both before, and at the recei- \ ttwg hereof £)u*jL. i \ c. What ouL'hc a man to doc before his comming? Anfw. To examine himfelfc for hu faith in Chrift,. Exflan, Let a man examine him fe/fe,izkh S. Paul,andfolct\ him eat oft his breaded drinke of this cup for he that eatet hand drin'^eth pftworthtfy, eateth and cbinketh his own damnation: where you fee,thatvnder paine ofdamnation,aman muft pre- pare himfeife to the Lords Table, and that he is an vnwor- thy rcceiucr, that prcparech not by fore-examination. Such was Of Prepxrnien. 535 was the mm that; came vnco the tea It without a wedding gar- nvnt,of whom it is fa id , Biridchim hand ardfovt, and cdfr him tmo vtter dartre jje : Such puileth vpon himfelfe,as the Corin- thians,fundry plagues and ficknefle,and vntimelydeatfi. And verily, chough there were no hi ch danger, g^eatreafon there is, that euery man comming to tins Sacrament, mould prepare himfelfe. i Becaufc euery man is moft vnfk and vn worthy to coftie thus familiarly to communicate with the Lord of glory, as when the Lord was to defcend togiucthe Law, they were vnfic without a three daics preparation, to heare him fpea- kingvnto them- Wee are herein to imitate the molt curious women, when they came to any honourable place or mee- ting, they fpend much time in decking thcmielues, and put- ting on all their ornaments, and behold themfelues in the glaflc very diligently , that nothing may be amiffe orvnrccme- ly : In like manner, feeing wee are to come into the prefence ofthe highefl: eltate or the whoL- world, and to the Commu- nion of his molt honourable Saints, wee cannot vfc too much curiofity in decking our hearts, and looking out diligently in theglaiteof the Law, ourblemimcsby finnc, that wee may reforme them. For we come not onely to this meeting, as or- dinary guefts, but as the Spoufe ofthe great King of Heauen, of whom it is expected that (hee fliould exceed in ornaments. according to that, She is allgjoriou-swhhtn, heYcloathingis of bray dered gold. Indeed if wee were euery day fuch, this fpeci- all decking and preparing were not ncedfull, but alas, we doe all daylyinmany things offend, and fo hauevpon vs ftaincs and fpots, and are fo raggedly doathed, as that our filthy na- kednefle doth appeare, and who dares come fo into the fea- iting roome of fo great a MaieMy ? 2 Becauie cf the great grace and fauour of God herein towards vs, inuiting vs vnto whom hec is nottyed by any bond of friendship ordefert, that might mouc him to vfe this refpeel towards vs, no more than the Father of the Prodigall fonne,to take him home with him, and with fuch ioy to fcaft him. -When Haman was inuitcd by Qucenc Hefler to a fcafr, Nn 3 which Marti i Co: l.ftf.Ifc .it. PfaI.4J.iJ. 534 Of the Lerds Supftr. whichhetookeasafpeciall fauour towards him, how did it reioycehhn, how duly and early fitting himfclfe in the beft manner, as he thought, did he repaire thither ? How much more fhould we be glad of Gods inuiting vs, and with all dili- gence, againft the time make ys ready tc come to this heaucn- ly banquet. Gal.3,1, 3 Bccaufeof the great benefit which we behold here, and rcceiue, Chrift beirg crucified, as it were before our eyes, by whom we conquer finne and Satan, and haue entrance into heauen, the way being thus made open vnto vs. If a rich dole be dealt amongit the poore, all will make them ready to come vnto it, and if there be any thing that may make them to be fent empty away, chey will vfc diligence to remoue it : if the Phyhtian haue any rcceit, which a man being pre- | pared, and taking, fhall vndoubtedly haue his health confir- j med, and his life prolonged, he will fpeedily with all care vfe ; this prcparatiuc : but here is a moil rich dole dealt out to cuery one, a foucraigne im-it excellent rcceit for the foule, making it vndoubtedly liue for cuer : Oh let cuery man \ then dilpofe himfclfe fo, as that he may not be fent emp- tic away, and prepare lumfeife io, as that this Rcceit may : kindely workevpon him, for his preferuationto cuerlafting : life. Now the thing wherewith wee are to becdecked, and by J which thconely preparation ismade,is faith in IcfusChrift, ; of which it hath beenc already fpoken : Faith apparcllcth the Ej-hef, y ty. j foule with rich clothiBg, the wedding garment, for fitch at are b,iptiz,edinto Chrift, haue put on Chrift, their naked nclTc is allhidden, and none appeareth,cuen as when sAaron had on the cloathingof the high Prieft, he appeared a mofl goodly perfon. Faith bchangcth the foule with moil rich iewelsand Matth.13.4T' pearlcs of ineftimable worth, of which the Merchant that fecth the value, will giue ail that he hath for one. Of this it is Prou.3^ y, fa id , // is morepr 'scions tha^pear/es}and a 11 things that thou canjf defire, are not to be compared vnto her. Faith is the hand of the ioulc, teachii g out vnto Chrift ; for as the woman touched him,and was healed of (icr bloody i{fiic,fo the faithfull touch him, handle and rcceiuchim, to the healing of all their fpiritu- all Of Pre/wyattffi. 53^' To! n * 47. ttom.f 1, Hebr.i i.t 5. Hcbr.ii. j. all diieafcs. Faith is ci»e mouth of the louic feeding vpon Ghrift ;for when the Lord had taught, that his bodymuft bee eaten, and that lie which earech, hath euerlalting life, btjaflfir- mcth the fame ofthc belceuer; He that heleeueth iam?c,hath e- . MerlaftingUfe. Faith rs the digelUng facility of the ftomacke j cf the fonle, working ib effectually, that thrift becommcth ! hereby our nouriil trticnt, and we areflefh ej h/< f-jh, and bone of Et»hcf^.^. /. is tone .-. ar, the Apofl c reach eth. Laftly, whatibeuerroay be more defiicA, a perlbri plca- fin<* vntoGod, an eye to fee God, feet to come vnto God, faith giucth all: for being iuftihcd by faith, wee hatte peace with Cjod : by faith the ancient F:\thcv5f1w 1 1 e promifes afvrrs off\ that is, Chrift, and by faith Enoch, as with free walked with God. He therefore that examining his owne heart, findcth faith, needcthnot to feare to ftand in doubt, he is hereby made wot- thy of this bleffed Sacrament. 6HieU.i$6. How may a man know whether ; hcKath this faith or no? Anfw. By two free tall fruits tberof Repentance for alt his fits, '• and Lone towards his neiihlo . r. Explan. The heart of man which is deceitful] aboucmea- furc, doth deceiuehim in nothing more, thaninfaiiiy perfwa- ding him that he hath true and right faith : for if a man puttcth Iii s truft in Gods mercy, through Ictus Chrift to be faued, it | tellcth him that this faith, neuer fuftcring him to come to a I rruetriali, whether this truft be the faith that iuftificth befcrc God, or no. Wherefore that we might not be herein beguiled, the Lord I hath fet forth this faith to be liuely : (b that as a man lining may be knowne from a man dead by breath and motion ; Jb he that lift eth to take pains in the triall of his faith, may know ; the true iuftifying and fauing from all counterfeits, and falfe faiths. Itbrcathcih andmoueth by Repentanceand Loue, which who fo findcth not inhimfelfc, heeisa vaine man, his faith is j dead and vnpiofltable^euenasadcad tree, as Saint lames tea- lames i»io# N n 4 cheth : n* '10u.23.13. Of the Lords Suffer. 15 chctb : For, chat the fait his vainc which is without thefc^ plame from many cuidences. Firfl^ from the comparing of Paul&ftA /tftfw together, who | feemcto fpeake one againft the other, ^^/fiv ing, that w care iuftified by faith without the workesof the Law, lames, that we arc juftified by workes, and not by faith only, both bring- ing for example the Father of the faith full Abraham. From whence we may reafon thus : Such as was Abrahams faith, fuch ought the faith of cucry man to be, that he may be iuftified and failed : But Abrahams j faith was a lining faith, exprefling it fclfe by the lcauing of his [ idolatrous Countrcy, when God called him,and by (acrificing 1 h.s Tonne Iftac in admirable obedience, when God comman- j ded,thatis, by forfeiting fi nn( though molt dearc, and per- ; forming obedicncc,eucnm that which was hardcih Therefore fuch mud our faith alio be. Secondly ,faith that doth not thus Iiuc,appcarcth to be vainc, | becaufe it is a building without a foundation ,thc only founda- . j tion of faith being Gods piomifes, which belong not to any : ( but inch as hauc and doc by rrue repentance turhe. from finne : J 1 For you fbaJi find e none other promiic of God, but Inch 3s ' i fhi^ He that cevfi/feth and forfal^eth his fames, /ball haze mer- ■, i f/Vjrdnd this, Whenfiever a fimur doth repent him if. fait fane '■ ■ fromthe bottome of his heart, I wid^n all his wickednejfe cat of\ \ my remen+braxce, Now fuch as is the ground whereupo i any ; mans faith is built, fuch is his f iith, if the ground be none, his • faith is vaine,but the ground of his faith that continued! in fin without repentance is nune,God hailing made no promifc vn- | to him»j therefore his faith is vainc. If he mall fay, but I meane I i :o recent before my death: Ah ftrangc dclufion of Satan ! thou I art content then in the meane fcafon to be without faith, and ! without intcreft in the merits of Chrifr, to be vnder the domi- . 1 n-ion ofthc Deuill, and in a Reprobate citate. A thoufand to j one when thou intended to repent, thy God, the Prime of the ; . ayrethatruleth in the children of difobcdicncc, will not fiif- I . .'erthec. and itir.all be im't with God, for fogroflcncg!e6l cf : rrisgrace5 togiucthec ouer cfrcclually vntohim, to be finally harcined vnto damnation. I Thirdly, Of Lon^\ \ Thirdly, faith that is not lining., is vair.c.becaufcthc tiue [faith doth eftablifti the Law, but this difanulleth it, feeing it i looketh tor faiuation,and yet doth contrary to the Law by li | uing in finne. Laftly , faith mud expreffe it felfe, as by repentance, fba-Ub ] by loue,, ochcrwife it is vainc : for, iflhaue ail faith, faith the Apoftle, and h an e not loue, it isvair.c: and faith worketh by lone, and God is louc : wherefore tlie true faithful! man muft needs haue lone, and hethatis without it,is without God, and doth vtterJydeceiuc hisowne (bule. Againe,bythe true faith wc are made members one of ano- ther, according to that of the ApoiHe, By one Jpirttweareali baptised /mo one bo die-, and jf members one of another, wee , muR needs be likewife affected, being knit together by the ! bond of loue. §jueft. 1 57. VVhcrcin flandcth trueChriftian Loue \ An fw . In affcliion . n-h en it is th efime towards our neighbour, \ that it 15 towards our f eluts, void of malice Joatrcd and enuie\ and . dejirous of our neighbours good, as of our owne\ and in aElion, j when iveare readieto doe vood/1 mo ethers, at vn&i oar fclues,avd to keepe away hnrt as from cur felttes. Exflan. Hauing alrcadie fpoken of repentance ( the fir ft whereby faith that is lining, manifefreth it felfe) viz. in the Tractate of Bipri fine : wee haue now left only to conhder of loue, which is highly commended abouc all other fpeciall graces, as being the fulfilling of the Law, the (cafbning of all duties in Gods fcruice,and the principal! amongfr rhe chjefe graces : for there be thefe three, faith the Apoftle, £W/r£, Hope and Loue>and the chiefs of thefi is Loue. And this Louc is both in affection and in a£Uon : Firft., in afrcvftion, where the heart is malicious or eriui- ous, there can be no loue: For what loue was there in Cain towards Abel, what loue \x\E[.ih towards Iacob, or in Tofiphs brethren towards him? So in whomfbeuer thefe vild afrecii- ons reft, there is no loue. Publicans may be friendly to Pub- licans, and finners vnco finncrs, but if our louc be none other, it 1 Cor.13. 1 Cor.iuj. 1 Cor. 13. 15. 538 Gf the Lords Supper. i Per..j a. I John 3.;*. Ro»u:-.iS- 1 feh.?.i& Veifc'17. lames 1. 27. Mntth.if. I Cor .13. J. it is natural! and corrupt, and no: the loue by which Faith Ii- J ueth, feeing this cliicclcth to loucourcnemics, andthofctkat ' hate vs. ]f there he malice and enuy in vs, wee are altogether ! indifpofed to the word by which frith commcth : for the eight j difpohuion hereunto, is as Saint TVffrfhcvyeth, to fayafid? all ■ malteionfniffe 3and d'*(fimnUtio!*&n& eint):h\\\ whofoeiicr hatetb I hi* brother is a mw- flayer. Wherefore they which arc thus can 1 hauc no faith, but they come before the Lord with hand s full ! of blood> and all iniquiue. Againc,loue defircth the good and welfare of a mans neigh- bour as well as his ownc ; it makcth a man hue affected to his neighbour as vntohinjielfc,and io t oreioyce with them that re* ioyce, and to weepc with them that wcepe. Laftly,it is not faint, and contained within the defireofthe heart, but brcaketh forth into addon, doing good vnto others, asvntoourklnes, and keeping away, hurt, as from our (clues. My little Chiidrev(izkh lehnjlet vs loue not in word, nor in tongue, but in deed, and in truth, V/ho footer hath this worlds poods, and fmtteth vp his compajfion towards his brother, how dwellcththeloueofGodinhim fit is a vainc Religion, that is in vjoi-6,thepure.reliaion C7' vndefiled before God,euen the Father, is this, to vifite^he frthcrlejfe & widows in their aduerjitie, & to kjep a mansfelfe vnfyotteclof thewortt. The deeds of iouc fhaJl beare all the weight at the laft day : / wa-i hungry, & ye fed me, e>v. where thefe arc wanting, the Lord faith, Cjoeye cur fed into hell fire, prepared fur the deuilandhis angelsAn briefe therefore to giue you a view of perfect loue by the parts thereof: The mil is gentlenciTc, and not without iuft cauietobce mouedtoanger. Secondly, patience and long fuffcring, when iuft caufe of anger is offered. Thirdly, goodncfTe not admit- ting enuy, or the like againft any enemy, but louing him. Fourthly, tenderneffe, and being affedted with gricfc,atthe fight of oiher mens mifcries. Fifthly, freedome from euill things againft thy neighbour, interpreting all things to the belt, if it may bc.Sixthly, yccldingiathcr than contend, from fome thing of a mans ownc right,as Abraham did to Lot, Se- ucnthly, humblcnefTe of mindc fceking reconciliation, where , offences hauc bin. tightly, bountifulneffc towards the poorc. Ninthly, I Of Loucj. 539 'Ninthly, care to fa ue a neighbour from hurt or hinderancein his cattell, corne, or any danger towards him. Tcnthly,abfti- nence from priuatc rcucnge, in fpeech or ill deed. Quefi 1 3 8. What (hall he doc, that after exami- nation findcthnot thefc things in himfclfc? Anfw. He way not k?epe way from the Lords Suffer for this -were atmuokjttft of Clod to wrath : neither can hee come vnto it without ojfendina the Lord in a hifhev decree. Exflan. It is not enough that a man examine himfelfc, but hee muft by examination finde true faith liuingby loue, and repentance in him ; and if he findeth it not, he mult not then thinkethat he (hall doe well enough by abstaining, as is the manner of the molt ; but itlicth vponhim, asa duty required at his hands, the neglect of which prouoketh the Lord to Match.ti, wrath, as wee may fee by the parabl in thofethat refufed to come, and exeufed themfeiues when they were bidden to the feaft : the Lord of the featt is wroth againjt them, and fendeth forth his warriors to deitroy them. And as this is a great offence, lb it is much greater to come vnpreparedly ; for Inch a man is without a wedding garment, and commanded to be bound hand and foot, and to be caft in- to vtter darkneffe, where i*hall bee weeping and gnafhingof teeth, io that either way there is nothing but iudgment with- out mercy. Jfit be demanded here, whether it be not a inane in the Mi- niiter, to admit fuch to the holy Communion ? Ianfwer, if any beeuidently knowntobe fuch, and will not prom tie amendment, he thatjreceiueth bmnlgweth that which ; Matth, 7.*. 14 holy to the dogs, and caflcth p carles b: fore fw/tte. If otherwise theiebc a (hew of penitencie, man, that cannot fee into the heart, may admit of him. If it fhould fecme, that wichout dif- ference the wicked as well as the godly are to be admitted to this holy Supper, without difference putting, feeing that In das I was admitted by the Lord. Ianfwer, that itismoft probable, that Ludas was gone out 1 before,feeing Matthew and Mark&oih fpeak of his ^^^/Vz-t/j .* andrhis die? he my ftically in this Sacrament fhadow out vnto vs.When£W/fl was offered the Kings daughter, and to be the Kings ibnne in Law, Who am I, [aid he, that I jhould be Son in Law to a King ? and, who am I,fhould the communicant fay,that I (liould bee made one with the King of Heauen ? Moft vnfpeakeable (O Lord) is thy loue towards me, that thou fhouldefthaucfuch refped; to fo poore a worme, to raife me out of the duft, to fit with thy Chrift, of fo great dignity, to be fo ioyned vnto him, that I fhould be made coheirc with him of the heaucnly King- dome ? How can I doc leife than put away all bafcnclTc of mini, whereby I elcaueto the world and the flcfh,and belike minded to my deare Sauiour(to whom I am ioyned in fellow- ship, though molt vnworthy) being holy as he is holy. It i s alio to be coniidcrcd, how our lbules arc fed here, c- ucn as the Ifraelkes with A/anna from heauen, in the wilder- nciTe, where they muft othcrwife hauc perifhed : and as2)^- utd flying from Saul, by zAhme/ech, with the hazard of his owne Of the Lords Suffer. owne life : fo God fpared not his Son, but gsue him,as bread fromHeauenvnto vs, without which wemuft needs haue pe- rifhedforeuer, and in our greateft need, that wee might haue (rrength to flie away from the danger of Satan inraged againft vs, he fpared not> though with the hazard of his lire to giue vs the true Shevv-brcad. Oh how fhould my heart be aftccled towards thee, Q Lord,therefcrc,and refolued to abide alwaics with thee, vowing with Danid to Abtathar, Hec that feeketh my life, jh all feeke thy life alfo, thofcthat are thy enemies fliall be mine, and as if they hated mc. Thirdly, let the Communicant confidcr of the ncerevnlon that the Lord hath made by Chrift betwixt all his Saints, into the which he is alio rcceiued, that faithfully partaketh of the Lords Supper : which fhould effectually fupprcfle all exorbi- tant affections, and workc an holy iouc in him, a4 towards members of the fame body. . ^i4iAVhacistobcdoncaftercherccciuingr Anfw. Wee mx ft meditate of the Couenant of new obedience with theLerd) renewed by this Sacrament, that wemiy be more can fa 11 to perforate this obedience, and to flyefixhe and vice nil the dares of onr Itfe. Explan. The receiuingof the Lords' Supper is not a tran- sient holy dutic, as it is by mofl men vfed (who put fomcho- Jincile vpon them forthc time, afterwards returning as the dogge to the vomit, and as the Cvmctothc wallowing in the mire) but it' s a leading ofcouenanrs betwixt 1 led and hiipeo*- ple, and the grace of God for the pardon of a!! our fumes, and ourdutifulnefTe to God in foriafcing all our oldfinnes, and Ii- uing according to his holy Lawcs : for as God doth hereby giue himfelfe vnto vs to become our Go J,and gracious Father, fo we giue our fclucs vnto God-, to become his people, and o- bedicnt children. . There be thefe two parties in ail'couenants, otherwifc they cannot ftand , fomethmg affiired and giuen, and (pmctiiihg taken and rcceiued therefore : So betwixt Princes and Sub- jects, the Prince giucth and afTureth his care in ruling, and providing well for the good of the Sublet, he recciucth tri- bute. 543 544 LMeditafom after Recfiuing. butc,cuftomc,and obedience :fo betwixt mailers and ieiuanti, ! betwixt fellers and buyers, lenders and borrowers. In like manner, in tins coucnant God for his part aflurcth, j | and gioipth himfrlfe to be his gracious God, f-rgiuing all rur j | trefpafTcs-; and on our part, he mnft receiue tribute, lubicition ; and obedience, otherwife the bond is forfeit, and if it hath j bcenefo oncc,twice,or often, and the forfeit hath not yetbeenc i taken, take heed of the next time, for if thou (till rcmainc vn- I reformed, not better keeping couenants,haui :g renewed them | (6 many times, there is no hope for thee to be dealt withal!, ; but as with a defperate petfon, that thou fhouldcft fudJcnly ; be deliucrcd to fome infernall fpirit, the Taylor, and fo be im- j pnfoned in hell, whence thou canft net.cr come out againc. If thou hail therefore neglected to pay God the duties of I praife and prayer, of obedience, and performance of holy du- ties, both publikc and priuate, now be negligent no longer, but be rather officious, redeeming the time with double dili- gence j if thou haft loued and lined in finnc,and difobedience, keepecouenants, by feare of offending any more hereafter; and if thou haft no way anfvered thatloue, which the Lord tieth thee vnto towards thy neighbour for his owne fake, but haft hated fuch as haue (hewed any enmitie againft thee; for offences haft beenevn3duifedlyprouoked,and through an im- moderate louc ofthy felfe,and of the world, haft denied food vnto the hungrie, and haft fbught to beguile thy neighbour : learneof Chriftto be meckeand gentle; in holincffc, follow Twl as he followeth Chrift, and for bountie imitate Zachens conuerted, giuing liberally to the poorc, and fatisfying where thou haft done wrong to any man : for thus, and thus onely mayeft thou haue comfort of the Lords Suppcr,and (halt in his good time fit dewne in the kingdome of hca- ucn, and be feafted with tStbraham, Jfaac and Jacob, for euer and euer* mt>lo7i J6'!;a &i$. tsfn d>/// Apendix to the Qalechifme. FOrafmuch as the holy Scriptures are the ground and foundation of all diuine Teaching; and it auaileth not a little for fetting men in the Truth, to vndcrftand rightly both which bee theBookcs of holy Scrip. ure, and how we may be aflured that they are the Word of God, and by whom, and how this Word is to bee preached, and heard, for our further building vp in grace, I haue thought it expedient here to annex thefe fhort Queltions and Aafwers following. Quefl.i4$. What is the Word of God? Anfw. Whatfoeuer is contained in the Bookes of the Old and l^ew Teftament, and not any other Bookes or Writings whatfoeuer. Queft. 144. How many 3 and which arc thefc Bookes? Anfw. The Bookes of the Old Teftament are twenty and feuen, Generis, Exodus, Leuiticus, Numbers, Deuterono- mie, Iofhua,Iudges,Ruth, the firfl and fecond of Samuel, the firft and fecond of the Kings, the firft and fecond of the Chro- nicles, Ezra,"Nehemiah, Eafter, lob, Pfalmes, Prouerbs, Ec- clefiaftes, Song of Songs, Efay, Ieremiah, with his Lamen- tation, Ezcchiel, Daniel, and the Bookes of the twelne fmall Prophets. The Bookes of the New Teftament are twenty and fix, Matthew, Marke, Luke, and John, the Acls of the A- r' poftles, the Epiftle of Paul to the Romans, the firft and IcondtetheQoxmtKizns^ to the Galathians, Ephefians, Phi- _ O o lippians, 545 P 7beBtri(tsi>f CsTionicall Scriptnrt* 54* Of the Scriptures* lippians, Colofiians, the firfl and fecond to the Theffalonians, the firft and fee end to Timothy, to Titus, to the Hebrewcs, the Epiftle of lames, the firfl and fecond of 'Peter, the firft, fe- cond, and third oflohn, the Epiftle of Iude, and the ReueLation of Iohn. Qtteffi. 145. Arc not the other Bookcs called Apocryphal!, partof the Word of God alio, as Efdras5Tobit5Iudeth, &c. A. They are not Book* properly called Canonical!, but are an- nexed to the Word) as betng full of good InftrnEiions and Hifto- ries, declaring Cjods yponderfnll prouidence oner his people Ifracl. Explan. Diuers haue beene, and arc the errours of men a- bout Gods Word, fome denying diucrs parts of the Old and New Teftament to be his Word : and fome Canonizing other writings alfo. Concerning the firft, fome detcftable Heretikcs haue re- ceiued none for the Word of God, but the fiue Bookcs of Mo- fes, as the Saddnces ; fome none but the New Teftament,as the tJManichees? and LMarcion : fome haue reiecled the booke of pfalmes,*s the N*chotamnj,md Anabaptifts : fome the booke of fob, as fome Rabins-, and fome Daniel,** Porphyrins : fome haue reiected the Gofpell of Luke, as Cerdon^ fome all but Marke, as firinthtt; ; fome the Gofpell of Iohn, as the Alogi ; fome all Taxis workes^as the Ebionites, &c. Concerning the fecond ,. fome haue made the Apocry- phall Books of equal! Authority, with the fore-recited Scrip- tures, as the Papifts; and others haue more boldly long fince obtruded for Canonicall, the fatherlefle brood of other books vnto thefe, as the' third and fourth ofEfdrat, and Appen- dix of lob, a Preface to the Lamentation, the thirdand fourth of the U^lacchabees , a Booke called M/*£o>4sot<, the Booke of Enoch, the Gofpell of Thomas, and of Matthias, the k&s of Peter. And in the ycare 11 20. a cercaine new Gofpell, called Evangelism Aternum > The eternall Gofpell, was found out being full of blafphemies.: but all thefe and the like Of the Scriptures. like arc damnable preemptions, plainly forbidden by the Lord, feying, Ycejhallnotput ought vnto the Word that I com* mandyou, neither (hall ye take ought therefrom : and gricuoufly threatned, If any man Jhall adde vnto thefe things (jodfoall adde vnto him the plagues that are written in this Booke ; and if any mart fhalldiminifh any thing, Godjhalltake away his part out of the Booke ofL tfe* Now that the Bookes firft aboue named are all Canonicali Scriptures, and part of the Word of God, hath becne acknow- ledged in all ages by the Chriftian Church. Ierome writing to Vauliniu of the ftudy of the holy Scrip- tures, doth both reckon vp all thefe bookes in particular, and adioyneth to cuery one of them afeuerall pithy commenda- tion. And vnto£ftaheprefcribeth an order of reading them with more fafety and profit. As for the other bookes, which our Church adioynethto the volume of the infpired Scriptures, they are both enter- tained, and in part publikely read in our Churches, notasau- thentike Principles whereon to ground any doctrine, but as whollbme precepts of morality, and declarations of the eltate of the Church in thofe timcs,vcry profitable for deuotion,and heaucnly meditation. Qnjeft. 146. What fpcciall proofc is there, making rnanifeft: that thofe Bookes of Scrip- ture arc the Word of God ? Anfw. The antiquity of thofe bookes \ fame of them being be- fore ail other books fundry times oppugned, and fought to be burnt vp byperfecutors, and jet wonderfully prt firued, and by miracles from Heauen confirmed, is a mantfjfl proofc that they came from Heauen, and are not of mans inuention, Sxplan. ^mongftall arguments there is none of that force in the confeience of man that this is of, being taken from the diuinity of the holy Scriptures. For let it appearethat they are of God, and what heart dares doe any other but yecld vnto them? Now, that they arc of God, may be plainly pro- ued by fundry rcafons: j O02 Firft, J47 Dear. 4. t, Kcu.ft.i8> 19, £pi/J.T#».J. Epift.Tom.l. That the Wj Scriptures art Godi i ?ord. I 5*8 Of the Scriptures* TctiamO ratio ddutrfw gi nteSy Mofcs fuit Bac- choawufkior & plurimu dijt gentium Clem, [AJc*andL Firft, by their Antiquity; for the firft and molt ancient writings in the world concerning Religion, muft needs bee Gods, but thefe are the firft and mod ancient ; therefore muft needs be Gods. i That the moft ancient are Gods Scriptures, is plaine ; becaufe otherwife cither fome other Inftru<5tor muft haue bcenc before God : or elfe God, the Ruler of the whole world, muft hauc beene without any thing recorded, whereby the world ought to bee ruled, till that man had in- ucnted fomething to gouerne man by ; both which are moft abfurd. That the holy Scriptures are moft ancient, appcarcth by the moft ancient humane Writers. Orpheus, the firft of all , writeth of the two Tables deliuered to CMofes i whence hce faith, that he learned what he knew of God. Linus wrote of the Tower of Babylon defcribed by (J%_ fes, &c. making plaine hereby that the Bookes of r:atb. I "*_L Pre&cbers tftbe Word. Rom. 10. iTiiM'M. t Saai.117. Againc,admit that ibme crrours fhould crecpc into the or- dination of Miniftcrs, what (I11II the Miniftcrs bee difiblcd hereby, and become no lawfull Miniftcrs? God forbid : for thus the mainc vcrttie of fuch as take Orders, fhould depend vponfome outward cireumftance, making them, if it be right; marring them, if other wife; and the people char know not the circumttanccs of cuerymans Ordination, Pnould bee held iri doubt, whether they bee Gods lawfull Miniftcrs, and to bee heard, or nor. Wherefore I fay, that he is a lawfull Preacher, that is out- wardly called and fent, prouided alwaies, that hee preach the truth,and no heretics which are errours ftiffcly defended .cor- trary to the plainceuidenccof the Scriptures ; and if he doth preach herefie, which thou thinkeft may be fo proucd by lome farrc fetcht Argument, yet this maketh not him to ceafc from being a lawfull Preacher; yea, though hee main- taineth herciic plainly againft the Word in a Church, where the truth is by the higher powers maintained, hee is (till a lawfull Preacher, vntill that by publike authority hee bee inhibited. And the reafon of all this is, becauje fuch as are outwardly fent by the Miniftery of Chrifts Vicc-Gc- rcnts, the Apoft!esSucceiTours, who ordaine them, are fent by Chrift : and if thus lent, who lliall fay they arc vnlaw- fiill Preachers? And if not thus ordinarily lent, who fhall fay that they are lawfull, feeing it is written, Hew fhall the) preach, vnlejfe they bee fent? And if they bee thus lent of God, they muft likewiie be inhibited, before they ccaic to be lawfull. Preachers indeed may be vnworthy, and vnworthily fent and continued : but if through rcmiflenefle, or couctouf- neiTe any fend them Co , they make thcmlclucs partakers of their finnes, and bring a double woe vpon their ownt heads: and if any goc being fuch, though fent, they make the Sacrifices of the Lord to bee an abomination to th( people, and with Elies fonnes, ihall haue Iudgcmcnts, ma- king the cares of thofc that hcare it to tingle. Wherefore bee circumfpedt (yce reuerend Fathers) in ordaining, and if an\ degenerate after their Ordination, excrcife your authority Preachers of the Word. 557 by fufpending, and without fpcedy reformation, by turning them out or the Miniftery. It is notlawfull for a man to preach, being for gifts fufHci- ent,vnleiTe he hath this outward calling, or being once lent, and forbidden agiine without iuft caufc, may he not lawfully I preach any more ? Is it not lawfull to excrcife the vvorke of preaching, lee I his gifts bec what chey will bee, vnleflfe hce hath in an ordi- i nary time this outward fending , neither is it lawfull to periift in this Office, if hce bee inhibited, Whereas it may fceme other wife by the Apoftles practice, who prea- ched, although they were ltrictly charged not to preach, it is to bee vnderltood, that that time was not ordinary, but j a time of perfecution , wherein the enemies of the Gofpell reigned, and forbade all preaching in the Name of I E S V S, and therefore this practice giuetli no warrant, when the GouernoursareChnitians, and doeonely forbid fome men, but doe generally commend, and command the pie.ich- ing of the truth. In times extraordinary, when the Gof- pell is impugned, and the preaching thereof not futfered, a man mud according to the Apoltles example, rather obey GOD than man, that is, being inlightned by GODS Spirit, and made fit to preach, though hee hath no outward fending, but bee forbidden, it is lawfull for him notwithstan- ding to preach and fct forth the truth, and it is his part lb to doe. §}ueft. 150. What is required to the rig he hea- ring o\ the Word ? Q*efl. s/fnfwt Anfw. 71? prepare a mans felfe by prayer, and holy medita- tion, and by emptying the heart of corrupt affeclions, to at- tend diligently and reverently at the preaching of the Word, Mid laying it vp in the heart to doe accordingly all tie dates of his life, Explanation. Taf^e heed how you he arc, was often in the mouth of our Sauioui, and muft bee alwaies in the eares of fuch as will heare well; other wife as the Lord, faith of To heare ire tr&drigbOj. I j»8 Matth.7« fo hetrttht Word rightly. Ecdcf.4.17, of fpeaking good words, Not euery one that faith, Lord, Lord, fall enter into the Kingdom* of Heauen, (6 not euery one that b:areth fhallbcc laued, but hee that hcareth right- ly, and as hee ought to heare. Now for this there muft bee preparation before, diligence in hearing, and care after- wards. 1 For preparation, the Lord flieweth the ncccflitie hereof, when hee requireth, that the people fhould bee fan&ified three daies together, before that they fhould heare trie Law, and the wife-man, who biddeth, Take heed vnto thy feet, when thon enter eft into the Houfe of the Lord, and be readier to heare, than to offer th efacri fie e offooles: fothatfuch as come vnpreparedly, come foolifhly to heare, and are fo polluted, as that the Lord cannot take pleafure in their hearing. That a man may therefore come prepared, it is neceffary that hee bee humbled for hisfinnes, purge his heart of finfuli affections, pray for a right difpofition, and meditate vpon the excellency of the Word, and his owneneed hereof. Hee that doth not before hearing call him (el fe to account for his finnes, to bee humbled and to craue mercy in the par- donof them, is like vnto an ilidebter, who being ingaged in ten thousand talents to his Creditor, and an execution out againft him, doth notwithstanding come boldly into his prefence, without feeking by the meditation of friends to make ibme compofition and agreement before-hand : what the raflinefle and danger of luch is, all men know. So hkewife is it the a& of him that commeth to heare the Word of GOD, not hauing fought reconciliation aforehand by humiliation and prayer, cither publike, or priuate. Hee that commeth to heare, not hauing purged out finfuli and vile afre&ions , is like vnto the licke man, that would hauc fome comfortable receit wichout pur- ging; or vnto the wounded man, that would hauc leni- tiues applied to his corrupt fore, without corfiues, which is the way to greater danjger : fo hee that commeth to heare, not hauing purged his heart of malice, cnuy, luft, world- Tc beare the Word rightly, 559 IO. Ephcf. 6. i p. world 1 inefle, &c. is farre from caking the right way to cure his Soule; for hcc putteth it further into deadly danger: Wherefore Saint Piter wamcth to lay afide all malic i oh f jiPcr.i.ii neffe* all gxiley all diflimulation and enuy , and as new borne babes to defre the fwcerc CM/ Ike of the Word: as who fhould fay, ye are vnfit to heare, vnleffe as new-borne babes yee bee purged fo, as that ye be without any of thefe vile affections : Euenasadcadflie that lieth hid in a box of precious oynt- ment,corruptetb it ah; fo corrupt^tfTecHons, though deeply hiddenin the heart, make the feruice done vntoGod naught worth. Prayer is as Iacobs Ladder fet vp to Heauen, by which the foule afcendeth, and fetcheth downe Gods blefllng, it is the knocking, fecking, and asking that euer pre- uaileth y it obtaineth Water of Lire, though there bee nothing. to draw it with, as Ch rift told the Woman of Samaria, faying; If thott hadft asked, I -would haue gin en I0hn4. thee of the Water of Life. Wherefore when the Word is to bee preached, 'Tray for mee (faith Paul) that vtterance may bee gtuenvntomee, dud that I m.iy open my month boldly to vt- terthefecret of the Gojpetl: So let euery hearer pray, that the Preacher may haue vtterance, and his ownc heart an open doore of entrance. Laitly, to confidcr the exccllencie of the Word, and our owne neeeffitie, (tirrcth vp an hungring and thir- tting defire after the Word , breedeth an appetite, and maketh vs fit to digeft this Food, and to turne it into wholibme nourifhment to our foules. For fo excellent is the Word (being a light lent from Heauen4, to en- lighten vs in, our darknefle , a fword to defend' vs, a precious treafure to enrich vs, food to nounfh vs, a facet fauour to peifumc vs, fait to feafon vs , and a girdle to ftrengthen vs) as that if wee caft our eyes hereupon ! wee ihall vndoubtedly long after it : But looke wee with- j all vpon our owne neeeffitie and fpirituall pouertie, by rca- j Ion of the darknefle of our vrxdcrftaiulifig, weakneflcto re- dft o-vir enemie, want of all good things, pouertie and na- kedneffe, and then {hall wee haue a longing affection vnto it indeed. 5'o To he ay i the Word tightly. Efay 6. 5. Efay (6. a. Ad* 2. Ezra xo. i, GaW.9. Col 3.1*. indeed, gaping after it, as the thirity ground doth after the raine. 2 For diligence 411 Hearing, where this preparation is made, that will certainly follow : for a man (hall not need to bid him that is hu gry, ?nd in want, to haften toaFeafl, or to come fo often as hec may, or to apply him- ielfc to feeding, when hce commeth there : for hee com- mcth with fuch a ftomacke, as that hee wilJ fnrely doe fo : In like manner, hee that commeth rightly prepared to hearethe Word of GOD, will neglect no time when hce may come, norlofe his part of that Ipintuall food when hce is there. Hee will thenoie firrf apply his hearc to vnderftand ; for toheareandnotto vnderitand, is to neglect : he will not dif- fer, cither the bewitching pleafures, or inchanting profits of the world to itcale away his heart, but labourfo to fee,as that he may perceiuc ; fo to heare, as that he may vnderitand ; fee- ing rhe contrary is a grieuous iudgement of men, giucn oucr of the Lord for finnc. 2 Hee doth reuerence the Ordinance of God, being rightly compofed in gclture, butaboueali, inwardly afYecled in heart: for hec trembleth at the Word, hee is pricked in- wardly at the preaching, heeexprcfTeth forrow at the hea- ring of the grieuouincffe of his finnes, and ioy at the hea- ting of comfort : laughing, wanton lookes, vaine prating, and an impudent countenance, as molt abominable things,arc farrc from him. 3 Hec doth perfcuerc in his attention vnto the end, not when hee heareth this new Preacher, or that, but whofoeuer hee t3ec that prcacheth the truth, not fometime hearkening, ibmetime flecping, not lightly departing when heethinketh that hce hath heard enough, but with due regard continu- ing to the end, alwaicsremembring that exhortation, Let vs not bee weary of well- doing, for in due time wefball resipe, if wee faint not. Laftly, for care afcer the hearing of the Word, the good and profitable hearer hath the Word dwelling in himpientc- oufly, like a good Apprentice to the trade of Chnitianitie, he *To be&re the Wordrightly. helettcth not parte the precepts of the Word fo foone as he hath heard them, butdoth carefully apply them afterwards. This care after hearing is ririt by recounting in the minde from point to point, the things which haue beenc taught, which is likevnto the husbandmans coucringof his Corne, when he hath call: it into the ground; or the chewing of the cud after that the beaft hath fed. J haue bid thy word tn my heart, tka$ I might not Jin gtfai#fi thee, faith Dati/d^nd he that doth not fo, like an idle husbandman, leaucth his feed to the deuouringofthefowlcs.andtothc parching funnels the beaft thatchewech not the cud is vndcane : wherefore he that will get mo(t profit by hearing, mult againe confider the text, the fenfeofthe words,the notes, rcafons, grounds, and iilufixati- ons hereof, and howforvfc euery thing is Co bee applied to himfclfc. Secondly, the good hearer will conferrc and talke of that || which hee hath heard to helpc others, children andferuants, ; and neighbours of leite vndeiitanding, andtohelpe himfelfe \ if his memory bee imperfect, by conferring with men more i able, if there be any doubt by repairing to the Preacher, and of him ieeking reiblution. For thou fnalt talke of this Law, faith the Lord, to thy children, when thou fitteit downc, and when thou riictf vp :. and when the men o£Eoerea were doubt- full; they are commended fur examining the doftrines prea- ched by the Scriptures. Euen as the wayfaring manhauing rc- ceiued directions for the way, but in going forward growcth doubtful!, he will aske and inquire againe, that he may be the [j more lure, and the more comfortably goe forward : fo he that hatn heard the Word, and thereby directions for his pilgri- mage, fhalimcet with doubts,and for his more aiTurance mutt [therefore inquire againc. JCJaiidiy , the good hearer prayeth after that hee hath i heSr!, mi the Word which he hath heard may be erfeftuall vnto him for his faluation, that now hee hath learned what is good and acceptable in the fight of Cod, hee may haue an heanyeckhng vnto it in all things, according to that of rhe Prophet, Incline my heart vnto thy Law, and not vnto coHctoHJneJTe. ^__ p p Liftly^ Colof. j. u. Pfs!,ix?.n. Deut.tf. A&H7. II« Pial.ii?.^. 5^2 to beare ths Word thbtly. Laftiy, the good hearer in all things laboured to doc ac- cording to that which hee hath learned, according to that of Jawes, Bee ye doers of the Word and not hearers one/y, dece'iuaia your own ef clues. He doth the Word by beleeuing, and imbra- cingby faith the moil: comfortable promilcsof the Gofpcll, he doth it by lone and hearty arfecticn towards God, and to- wards man for Gods caufe, he doth it by obedience, framino l.imfclfe according to the rule of thisloue, he doth it by figh- ting and ftriuing againft all rebellion, and he doth it by grow- ingdailymore and more like vnto it, vncrJl that hee bee caR anew, asit were, in thcmould ofthis Word. This, and all other fpirituall graces he giant vnto vs,and mul- tiply invs, who is the Author ofthathojy • Word,and the end ofthelame : To him bee all glory world without end. Amen* tZXSS22KSJZZ2GZ2®E£5X2Z3EZa e^ zA'Traycr to bee vfcd before the reading of Boohs of piety or infiruftion. o God that art the Father o#liohts,cnlightcn my dark- led vnderltanding, jj^t I may feci, uo the wonders contained in the Lav^Difpell in nice the darke and mifly clouds of gnorancc, cxpell the loue of dark - neffe, and vepell the rebellious Law of hnne. San&ifie my wit, that! maybe apt to conceiue^ tfrengthen my memory, that Imay he able torctaine, and rccHhe my will, that I miy obediently Tubmit my lelfc to thy good will in all things. Thou which art the grJat M irter- builder of thine o wnc h&uiS, fettle me as one of thyliuing ffoncs vponthe right foundation,/?/''- Chnft ; in whom I may dayly grow vp, till that all the buil- ding coupled together growth to an holy Temple in the. | Lord. And thislcratiein rhe Name of thy aehre Sonne, my i mod blefledSauiour andRcdccme;. Amen. i A Prayer tobdrv^dcu-ry Iriornin- wa . prruate Fawuu ■ \ M Oil gracious God, and mercifull Father, it is by thy good, prouidence that wee are. brought bfoJB at cly thorovv the deadly dangers of another night to fccthciighc of this day to ourcomfoit, and much more hath thy good- nciTe extended it felfe towards vsv.inthat together with the light naturail, the bright bcamesof thy grace, hauc ilionc nip- on vs in Jclus Chrilt, in our Election; Creation, Redempti- P p 2 on, 564 Prayer* on Sancrification, and Glorification. Wee haue nothing to prcfcnt thy Maieity withall for this vnfpeakable mercy on- ly, as is our bounden duty, and thy commandement^ wefa- crincethecaiuesoflips by humble and hearty trtankfgtuing. Wcc cannot fufficiently prize, nor worthily praifc thy <;ooeft, the defcrued portion of fuch ! wicked ones as wee are. O (Urre vp your dull hearts by this ■ vndeferue J loue, that wee mz^nwardly relent for offending fb good a God, and bee more affected with hearty loue to- wards fo iouing a Father, and wee humbly intreat thee for thy Chrilts fake, to pardon our former groflc ingratitude, and all other our finncs : Waili vs (O Lord) with his Bloud, and wee (bail bee cleane, purge vs, and wee fhall bee whiter than §now. Remoue our finncs from vs, as farre as the Eaft is from the Welt, call them behinde thy backe into the bottomeof the Sea, that they may neucr rile vp in iudgement ngainft vs, to (hame vs here, or to condemne vs | hereafter. Worke in vs true humiliation for all our finnes, let vs caft downe our fclues vnder thy mighty hand, that 1 thou mayeft lift vs vp. A contrite heart is a facrifice vnto thee, which thou wilt not defpife; giue vs this, that wee may offer it vnto thee : open our eyes to fee the precious body of ourdearcSauiour wounding and bleeding, his heart hcauy and farrowing, and his foule in bitter agony depar- ting for our finncs, that we may waile and weepe eucry fa- mily apart, feeing him whom wee haue pierced. And letvs abhorreallfinnc for the time to come, as a new crucifying of the lord of life, yea, our mo ft priuatc and dcare finncs that wee haue loued as our liues. Let not the deceitfulneiie of our Hearts fo farre miflcad vs, as that wcefhould willingly bee intangled with any one finne, feeing that he which kee- peththcLaw, and yet is faulty in one point, is guilty of alL. And becaufe wee haue many enemies that labour to keepe vs the Pr*yerst the bondflaues cf fin, put away fecuritic and carelefncfle from vs, let ys alwayes watch and prepare to fight againftthem. Arme vs with the whole armourof thy Spirit, the Shield of Fafchj the Bred-plate of Rightcoufnefle, the Girdle o{\ crity_, and with thy Word, the Sword of the Spirit : that howfoeuer we be a (Tanked, u e may not be oucrcome,but refilling the De uill, put him to fiight, and obtaine the Crownc, that eternal! glory, which is fct before vs. Bicife, and fanclifie vs this day that we may ferue thee better than heretofore we haue done. Inable vs to the works of our Callings, both with bodily ftrength and inward grace ; and direct vs foy as that we ma v vndertake nothing but in thy feare. Let the continuall remem- brance of thy pretence be as a bit and a bridle to curbe vs in fiom following our inordinate arYeclions : that we being in all things ordered by thee, may enioy tiny blelfing to the profpe- ring of ourendcuours, totheglory of thy name, and to our perpctualiincourngement in this holy fcruice ofpraifing and praying vnto thee. Let all our bodily labours be leafoned with lpirituall meditations, though our works be earthly, let our hearts be heaucnly, fet vpon things aboue where Chrift Icfus fitteth at the right hand of God. If through thy blelTing riches incrcafe, let vs not fct our hearts thereon : if for our punifn.- ment they decreafe, letvs not be difcouraged hereby. The more we haue,make vs the more thankfull,and waichfull,that we be notdeceiued : the lefle we haue, make vs the poorer in fpirit, that we may inherit the kingdomeof heauers Grant thefe things vnto vs (Omercifuil Father) and vnso thy whole Church, and to cuery part and member thereof, as all our and their cafes are particularly knowne vnto thy heauenly wif- dome,farrc beyond that which wee are able to defcribe, and that for the alone merits and worthinefie of Iefus Chritt our moftblciTedMcdiatourand Aduocate, in whole name we fur- ther praife thee, and pray, as himfelfe hath taught vs : Our Father 3 which art, &c. T p 3 A Tracer 5*J 566 Prayers. A Prayer to be v fed every Euemngina private family. OLord , in whom wee Hue, moue and haue our being, wee defire to offer vp our Eucning facrifice of praife Viito thee for this day : But how fhould wee come vnto thee to bee heard and accepted, being of vncircumcifed Hopes. So great, wee confeflfe, are our finnes, and fuch is our vnvvor- thynefTe by reafon of them, as that, if wee fhould excufe out felues, our coflfcienccs would accufe, and our owne hearts condemne vs. Our nature is rile and rebellious, hin- drir.g vs from the good which wee ought to doc, and inclining vstotheeuill which wee ought to leaue vndone. Ourvnder- fh ridings arc darkened, ourwils are crooked, our thoughts vnclcane,andourarVe6lions peruerfc, louing darknelfc more than the light, becaufc our deeds are euill. In our whole man wee haue (erued finnc, our eares and eyes haue beene as win- dowesto let in finne, ourmouthes haue beene fountaines^ of the fait water of firine,our hands haue beene hookes to pull vn- f o vs finne, our feet haue beene as wheeles running downe a- long in the wayes offmne, and our brefts haue beene as cherts fart locking vp finne. Neither haue wee fought to be deliucred outofthisbondage, but daily haue wee thruft our felues fur- ther into it, fofTomuch as wee haue not (hunned, but rather fought occafions and prouocations vnto finne. And through a daily cuftome of finning, it is fo come to paffc, as that we are infenfibleand without reeling ofthchcauyweightand burthen offinne, itpreifeth notour hearts, it doth not inwardly grieue vs, wee cannot facrifice broken hearts and contrite fpirits vn- rothce, therefore miferable creatures that wee are, who {hal) deliuervs from the body of this death? Wee haue none in heauen,0 Lord, but thee, neither haue -wee any in earth but thee alone, and thou art our Father from eucrlading. Good Father,doc thou therefore dcliuervs,through thy al-(urTicient grace fan&ifie,vs, and through thy infinite mercie inlefus thrift, iaue vs from all our finnes. Turne vs vnto thec, fo fhall wrce , Prayers. wee be turned, turnc the light of thy countenance towards vs , fofhallwebe filled with ioy and gladnefle, more than when corne, and wine, and oyic are increafed. Inlighten our vnder- ftandings to fee morccleerly into thy will, re&ifie ourwils, that they may be in all tfiings conformable to thy mod ho- ly will, fan6tifie our affections, that we may loue that which thou commandeft,and hate that which thou forbiddeft,ftreng- then our memories, that we may rcteine all good things; fctr tie ouriudgements, that we may not be wauering butfirme in the truth, and difpofe vs fo altogether both in foule and bo- dy, as that in all our parts, powers, and faculties wee may feruethee in new obedience, as thofe that are borne anew of the holy Ghoft. Strengthen our weake faith,that w^ may cer- tainely belecuc thy gracious promifes of life and faluation, that being aflured of thefe beft things, and that thou haft giuenthy deare Sonne Chriftvnto vs, wee may truftinthee for all other things alio. Inflame vs with loue of thy Maie- fty, who haft done fo great things for vs : And becaufe wee cannot better exprefic our loue towards thee, than by the loue of our neighbour, who is after thy image, worke in vs the loue of our neighbour, yea,eucnof thore that be our e- nemies and hate vs. Send dpwne from hcauen the fire of zealefor thy glory into vs, fothat with aliearneftneiTc wee may feeke toaduanccit, let vs not eftcemeofourownc lines in regard of thy glory, knowing that fuch as honour and g!o- rihethee, thou wilt honour them. Giue vs fincerity, that in all things we may ftand before thee, andbe vpright. Caftvs downe with true humility, thatinlefus Chriftthou maiftlift vsvp,makevspooreinfpirit, that thou mayeft inrich vs with the heauenly inheritance. Temper vs with patience in aduer- ftty, whatfoeuerthy holy hand (hall at any time lay vponvs. Teach vs to be meeke and gentle, according to the example of our Saviour, that we may finde reft vntoourfoules. Makcvs temperate and fober in the vie of thy good creatures., holy as thou art holy, heauenly as our hope is in heauen, innocent and harmelcfte in the midft of this crooked generation, and fruitfull in all good workes, to the glory of thy Name. Ex- pell and driue out of vs whatfoeucr is an encmie to thy fa- 5*7 P 4 UlQg 5^8 Prayers. uinggraces,blindnetTe,and ignorance,inruieliticand hardnefTc of heart, hatred and enuie, coolc and luke-warmc affections hypocnfie and diffmiulation, pride and ambition, impatience and difcontent, harfhneffeand intemperance, prophanencflc and w'OildlincfTe, deceit and opprctTion, with all other curfed fruits of rhe wicked fleih, which hinder vs that we cannot doe thole things which we would, and as a violent ftreame carry vs captiue to the Law of finne. Vnto this wee are altogether vnableof ourielucs, we know not what to doe, but our eyes are towards thee. Let the eyes of thy companion be therefore opened vnto vs, behold our weakneffc, and puttothyhclpina I hand to fupport vs ; draw vs, and io fhall we come vnto thee. Sanclificail meancs for our helpe and furtherance, thy Word, \ Sacraments, Prayer, Meditations, Conference, and the like ; cfpeciaily let thy lone renewed vpon vs this day, (lirre vs vp to | fuch an anfwerablc meafurc of true thankfulncffc, as that here- | by we may he whetted ,and haue fuch a new edge fct vpon our i defires, as that we. may goe through all hinderanccs, and with I all rcadineiTcperformeouvdutie vnto thee. And for jf nuchas ; 'the night now approchcth, wrhcrcin wee are.to enter into ouv ; beds, as into our graucs,and there is no power in vs to ri'e any j ,mor.c,orcofaue vs from death and deilru£tion:ObleiTed God5 be thou onr prote6iour and Sauiour. Beftow fuch a competent \ meaiiire of refre filing by quiet (lecpc vpon vs,andfofafeguard j and defend vs, as that being preferued fafe by thy prouidencc, I and comforted by thy blefft^g, we may rile to morrow more i able and willing to ierue thee in our vocations. And thefc graces wee crane as for our felues,fo for thy whole Church, and for euery part and member thereof, cfpeciaily for thefc Churches, vnde-r the goircrnmcnt of our Kings Maielric,for his RoyaliPcrfon,and for ail elates and degrees vnder him.Lords lookc not vpon the ciying fins of thefc mifcrabletimes, bring i vs fpcedily home vmo thee by true repentance and amend- I mcntoflife,and for thine ownc glories fake, frill lctthetrue j Religion flourifh amongtt vs, and confound all plots and dc- ! iiiccstothc contrary. Be pitifull to all our^fflirfed brethren, be mercifull to all our kindred, and more fpcciall acquain- tance, knitting vs altogether by the firmed band of the Chri- Ihan Pr syers. fti?n faith, tillbeingthus coupled together wee grow vptoa perfect temple in the Lord, and that only for the merits of Ic- fusthydearclybeloued Sonne, and our infinitely louingSaui- our, and Redeemer, t/fmen. A Prayer for the Sabbath, before publikz-, meeting. OEternall God, who halt commanded a double Sacrifice to be offered euery morning and cucnirg vpon the Sab- bath day, w'c thy vnworthy icruancs here humbled in thy pre- tence, in obedience to thy Commandcment, according to our bouudendutic, defire to offer this double Sacrificcof prayer in thy houfc,thc houte of Prayer. And we account it no final! part of our happineffc, that we may thus freely, thus often, come into thy holy pretence, for in thy pretence is fulneffe of ioy, and plcafuresPoreuermore.BlciTcd be thy name (O Lord) that wee are yet continued in the Land of the Liuing, and that with our life wee hauc (pirituall light, without which our life were more terrible than death, and that when wee haue abuted and walked vnworthy of the light, lotfing darknefle, and liuing therin,this glorious light is (till continued tccnligh- ten ourdarknelTe, and to guide our feet in the way of peace. Good Lord fan6tific vs,and difpofevs now aright, feeing by thy prouidence we are this day to affemble and meet toge- ther in thy houfc, that the beanies of this light may iTiine a- mongft vs. Forgiue vs all our finnes, purge, and waili vs with thebloud of Icius Chrift, that eucnas the Jfraelius, being waflicd and fin£tiflcd,faw thy glory vpon the mount, Co wee may be fit to come into the fame prcfencc of glory. Diipcll in vs the thickc clouds of narurall dulneffe, chat oner- fprcad the eye of our rnindc.fo that the light, though molt clearc, cannot rcakc forth ynto vs : rcinouethat hardneffe of heart, which makcth vs infenfible, and without feeling, either of thy naoft 569 gneuous 570 Prayers. grieuous threatnings, or of thy gracious promifcs : fuppreiTe in vs all inordinate affections of anger,rnalicc,hatred,a id enuy, empty vs of pride, worldline(Te,vanity andjprophanciTe,that;as new borne babes we may defirethefinccremilkof thy word, to grow thereby. Put into vs due confideration, that we may take heed to our feet when we enter into thy houfe, and not offer the facrifice of fooles. Thus difpofe vs (O Lord) to thy publike feruice; and beeaufe a little leauen leaueneth the whole lump,thy Sabbaths arc defiled by vanity,and worldly imploy- ment, euen when we arc gone from thy houfe ( mercifull Fa- ther)reftrainevs here-from, help vs to confecrate this day, as glorious vnto thee : and to be fober in eating and drinking,ho- ly in conference and talking, heauenly in meditation, (eeking in all things the beft edification of our fclues and others. Open our hands to the neceflfities of our poore brethren, and our hearts to haue companion vpon fuch as fuffcr and be in mife- ry.Thatinallwemay be to thepraifeofrhyname, keeping a moftholyi?eft,and inthy good time come to reft with thee in thy holy mountaine, when euery day fhall be a Sabbath, and time of vnfpeakable delight vnto vs for euer and euer, through Iefus Chrift our Lord and Sauiour. zAmen. A Prayer for the Sabbath , after pub- like meeting. MOft gracious God, the fountaine of all goodnefTe, wee define with thankfull hearts to acknowledge, that as at all times, fo efpecially this day, euen ftreames of thy grace haue flowed vnto vsto refrefh vs, when wee were dry. Thou haft led vsto thy houfe, thou haftfet thy doorc open vnto vs, thou halt heard our prayers andfupplications made for our felues, and for the reft of thy Church Militant vpon earth: fuffcr them not (O Lord) to rcturnc empty vnto vs, though comming from polluted lippes, and hearts full of many imper- fections. Recciue them as fweetned with the precious in- cenfeofthy Soancour Sauiourspaflion, andpcrpctuallinter- ceffion. Thou haft fed vs there with Manna from hcauen, by rhe friers. the miniftery of thy holy word: thou haft vouchfafed thy prc- fencevnto vs, filling vs with ioy and gladnefTe,thou haft giucn vstobeleeue, to abhor finnc, and embrace thy grace, though we are afhamed of our inconftancie, and too little profiting, in regard ofthemcanes of fo long a time. O Lord, furrer not this to be as an vntimely birth in vs, or as the graffe vpon the houfc top, that neucr commcth to perfection, but work in vs conftan- cy and perfcuerance, that where any grace is begun, it may be continued and perfected in the day ofthe Lord,and where it is not begunne, it may be in thy good time* Open our eyes (till more and more to fee thole things,that concerne the peace and welfare of our foulcs, that we may follow after them. Giue vs grace to conhderthc vanity of this world, and of all worldly things, and that the whole duty ofman is to feareGod and to keepe ifis commandements, and incline our hearts vntothefe, and not vnto couctoufnclTe. Let vs not be forgetfull hearers of thy Word, butcarcfull doers of thy will: let thy Word dwell plenteoirfly in vs, that as the Scepter of thy Kingdome, it may fvvs y vs ; as immortall feed, it may fruitifie in vs ; as a fvvord ,i r may cut vp finne, and as a pillar of fire, it may guide vs in the night of this world,till we come to the heauenly Canaan. For- giue the infirmities ofthis day, or irreuerencein thy worfhip \ our vanity, world lineiTc, and neglccl of fo precious time. Let not thefc things hinder, but that thy word may become the fwcetfauouroflife vnto vs, but that wee may be made hereby fruitfull in all good workes, to the honour of thy moft bieffed name,through Ielus Chrift our onely Mediator and Ad-uoca:r . A Prayer to be vfed i» the time offichnefje. M Oft gracious God, who onely fmiteft, and art able to healeagame, brcakeft, and ait able to bindevp againe, behold with the eye of companion mice thy poore ferurnt, iuftly broken and fmitten with thy rod for my tranfgrefli ons • behold, I fay, how 1 lye at the gate of thy mercy, waiting till thy charitable hand bee ftretched out to help, and comfort me : 571 57* Prayer: mce : I am a wretched {inner, I confefle, O Lord, and what- fotucr punifl^.ment thou doefl inflict vpon mce, I deferue ten thoufand times mure at thy rctienging hands.if thou fhouldeit enter into judgement with me. In my profperitie I hauc waxed wanton, like a full-fed heifer, lifting vp my heeleagainft thee j I haue giuen my ftrcngth vnto (inne,and not vnto thy feruice ; and although thy Word hath bcene founded inmineeares, threatning heauie punifhments for myflnncs, yet I flattered my felfe in my heart, fayirtg, I His!! neuer bemoucd. But hauc mercy vpon mee, moft mercifull Father, for Icfus Chrift his fake, remember notthefc myabufingsof thy mercies agninft me,but let there be an healing of my tranigrcffions and Amies. Open mine eyes to fee how greatly I haue ofte: .dcd, in omit- ting duties commanded, in committing cuils forbidden again!} thee, and againft my brethren, that all my forrow may be tur- ned into ibrrowfor fmne, that the ifTue hereof may be repen- tance vnto faluation, neuer to be repented of. And ( good Fa- ther) bepleafcd vpon my vnfaincd humiliation, and turning vnto thee, in mercy to turnc vntomeagainc, fpcaking peace vnto my mourning foule, faying by thy Spirit that I fhall be comforted : And thecaufe of all mifcry,fm,being rcmoucdout of thy fight, lctmy punidr.r.ent beremoued alio. Remember my frailty, O Lord, how that my (trength is not the ftrength of (tones, or of iron, that I be not tempted beyond that I /hall be inabled to beare. Temper my bitter cup with flich faith,pa- tiencc,and wrifdomc,asthat I may wifely, patiently, and with duefubmitfioiidrinkeof the fame, to thy glory, mine owne comfort, and the good example of others. When I am wea- kest, be thou ftrongeft by thy grace in me, and let my prayers inthenameofthy deare Sonne prcuaile, as the wrefllings of Jacob, for a b letting in the mid deft of thefc gricuous troubles. Set the glory of thy Saints before mine eyes alwayes, thatl may the better beare thefe momentany afflictions, which are not to be compared vnto that ineitimablcioy. Make me ftcd- faflly to behold the Lord Iefus heauie vnto the death, woun- ded, bleeding and dying an accurlcd dea:h,when he was alto- gether without fault or biame,thatlmay not be defpairingly eatt dovvne, feeing that I fuffcr mftly for my finncs. Giue me a dnc i Prayers. I a due confederation of thy wonderfull lone manifcfted in affli J c^ions to thy children, that I may reioycein tribulation, ice Sing that I am punifhed in this world for my amendrricnt^that I I may etcape tke intolerable iudgements of the world to come. I turne mine eyes downward, to fee how thy ho!ieft feruants, I lob, David, and Daniel^ with infinite others, hauemore deep- I ly taftedof this cup of adueifitic,that I may notgrieuetobe j.forted with them who are now in Paradife : with thefe and the j like heauenly meditations fo fill my rninde,G Lord, chat I may I beare my infirmities. And defer not, but make hafte to worke my deliuerance, according to thy promifc to thofcthat truft in thee. I beleeue, O Lord, hcipe my vnbclecfe, let it not hinder the working of this gracious worke, the freeing me out of this aricfeand mifery. Once againelct mehaucfome refpit from my paine that I may praife thee in the land of the liuing, and if through thy mercy I fhall bee restored to health and ftrength, fofan&ifie this affliction, as that I may fay, It isgoodformee that I haue been afrli£ted,for that I am hereby taught to keepe thy Commandemcnts. And herd doc promife and vowrmy fclfe, OGod vntothee, ifthou fhaltvouchfafe this mercy, a perpetuallfacrificein foule and body,to ferue thee in new obe- dience for all time to come. If in thydiuinecounfcll thou haft determined this to be the end of my fraile life here: O Lord into thy hands I commend my fpirit, preferue me to thy King- dome, to the very laftgafpc; let not Satan come necre vnto me, fet a guard of thy holy Angels about mce, and fo aflift me with th y grace ,that both in life and in death, vnto the end and ! in the end Imayglorifte thee, thatmy troubles inmybedof I fickncrTe may end in pcrpetuall reft in Abrahams bofome, and my grieuous pangs in euerlafting ioy, and heauenly ringing to thee, O King, and to the Lambe that fits vpon the throne,who with the holy Ghofteuer liues and reignes one God world without end. i/fmcn* (jrdce (jrace before Meat. OLord, blciTe vnto our vfe thy creatures at this time pro- vided for our fuftcnance, that being preferued hereby | and comforted j we may doe thee more laudable feruice vnto I thyglcwy, who art the Author of all good vnto vs, through : It* ills Chi lit our Lord. Amen* Or ills: OGocl, who hath iuftlycurfcd the earth, and nil things therein for :he iinne of man, pardon.our f lines, turne away thy. curie, and vouchfafe thy blcifing vpon thcle thy cif:s which wc ten re now to recciue : that we vi-ing them with 'typrrancc and thankfulnefle, may obtaine by them rcfrc- ung, and be enabled by them to thy ieruice, through Icius 11 Chrilt our Lord, Amen. (fjfrace after Meat. C^ CXttiimall prailebe vnto thee^O Lord,who doftcontinu- ^4 ally prouidc (b gracioufly for the feeding of our feeble bodies. Lead vs hereby to atafteof our fpirituall food; fo that by thchclpeofboth wc may grow vp in thy feruicc,both i in boj.ly and foulc, till at the laft weeattaine thy hcaucnly ' King-lome, and bee for cucr glorified both iltfbuleand body, through Chrift our Lord. Amen. Or Graces. 575 Orth yJtS, MErcifull Father, whoneuerceafcfttodocgood vntovs, | rhough wee ncuer ceafc offending thee, and now more efoecially haft renucd thy bounty in Reding vs with thy bletiings. Let not the common fruition of thy benefits, make vs commonly or lightly to citecme of them, neither when we are fed, let vs wax wanton againft thee, abufing our ftrength to the feruicc of linnc. But let thy perlcue- rance in goodnefTe, worke in vs perfeuerance in all dutiful! obedience to our hues end, through IefusChrift our Lord Amen. es;22azzz3 ^s3Z^i22zczzatzzaso F I J^JS. agracgaggaaBBHcacgpff ANTIDOTE % AGAINST POPERY^ Confessed out of Scriptures,Fa'thers, Gounccls, and Hiflories. WHEREIN DI'ALOGVE- wife are flievved^Iie points, grounds, and antiquitieoftheProteftant Religion; andths firft fpringing vp of the points ef Popery : together with the Antichriftianifmc thereof Being alone fufficientto inable any Proteftantof mcanc capacitie, to vnderftand and yeelda reafon ofhi$Rcligion,andtoincounterwithand foylethcAducrfary. - ' By Uh# ufaayer,B. D. and Paftor of the Church of little Wratting in Suffolk?. LONDON, «— r Printed by M. F. for lohn Gri/mand : and are to be fold at his Shop in Pauls Alley, at the figne oftheGunne. 1625. the'high AND MIGHTY fAMES, BY THE grace of God , King of Great Britaine> France , and Ireland? Defender of the Faith3&c. T>rectd Soueraignc^ 2 r Frer that I had compiled this enfuing Dialogue, I thought your Maieftie. the moft fie CMxceiias for it ; both in re- aped of the matter and man- ner. The matter is a Difputc about Religion, bathProtc- ftantand Popifli;.the manner isbyvfurping certaine names occurring in thcAcls of the foly jpojlh, and accommodating them Co, as may ■ iM wiw>mini Ipiffle Dedi- catory vpo» the Lordf ■■Prayer., ThcEpifth \ may beft befit thefc times : amongft which , the chicfe is Sergius Paulas, before whom Paul and Ely* mas enter the lifts, with ah ayme chicfely at the oaercomming of this honourable peifon. The iffue is, according to?*/i/idcfirevthe fetling of Sergi* m Faults in the truth 5 fo that with him there was no more place now for Elymas. Your Maieftie hath feeenc much conuerfant in difputations, and now at length ,1 will not fiy being fetled ( f©r it appearcth fufficientiy > that there hath euer been a fetlcdncfle and refolution in your Royall brcftj but not thinking good to lend an eare any longer to the friuoleus arguments of fuch as haue fought your auerfion from the Truth, your Mmmtii hath prouitfetf, that tiiey fliaii haue no more c$pk ef diluting within your whole iurifdidion. The Worke, I confefle , is too flcighty to bee prefen- ted before fo large an vnderftanding, and the Au- thor too meane to prcfume to fo high a patro- nage : But forafmuch as your Maieftie hath ac- knowledged it to haue beene your owne courfc to dedicate your royall writings to fit pcrfons 3 with whom each Tra& might beft fuite $ my hope is3 that my bbldaefle iiall haue pardon 3 if in follow- ing fo worthy an example, I haue afpircd to. this dedication. It hath bred much folllcitudein your Maieftie ( as your late direcSions touching prea- chers and preaching doe teftiRe ) to cenfidcr the dayly increafc of Popifti fuperftition cucn within your Maiefties Dominions. And wee your faith- full fubieds cannot but haae a fympathy herein - for which caufe wee highly applauding t : di- ion 4xmw Wilww^IKi T)edicatorie-j. re&ion of inftrudiing in the Principles of Religi- on , doe apply our (Hues diligently to this Catc- cheticall kindc of teaching > if haply the mobile iwlgus might thus bee fafter grounded. And for mine ovvne p~rt, according to that fLnder skill, which GOD hath giuen mec, I haue by wri- ting endeauoured to further this kinde of teach- ing, and to hold to the patternc of the leflcr au- thorized Catechifme, for the auoiding of confufi- on, by an vniforme proceeding : wherein I haue not beene altogether frustrated of my end*neither, there being nnny R ucrend Diuines and others, amongft whom this labour of mine hath beene fo accepted , as that it hath long agoe come to the third imprcfiion. Now if my conictfure deceiue mee not , anorher good hdpe to preferue from this infection, would bee fome Antidote of ourte- nents and grounds, and of Popifli tenents andpra. <3ices in the worfhip of God, without all ground fet vp, eirher by aduantage taken of the darknefle, or by force , there beeing none able to make re- finance in feuerall times and ages of the world, efpecially if it might bee perfpicuous and plaine to any cipacitie, and briefe for euery ones kifure and abilitie. And futh is this, which I here pre- fent vnto your Sacred Ma cflie , the which or the like vnto which, I could wiih thrt every one, who is not furniflied with better, would make his vade mecum. That Reuerend and kerned B (hop of Mcxth hath lately put out a Worke in an I were to a Iefuite, of the noueltic of Poperie,in fo com- plete a manner, as that a man woiild rhinkc, as A it Enel'fhCacc- clafme. I Kiflg.ie.8. The Epiftle ^— \ it was faid of the anfwer of our blcffcd Sauiour, none fhould dare to aske that qucftion any more. If this of mine comming after, it fhould fecmefu- perfluotis, my apologie is, that our Church be- fides the greater hath alfo the leflcr Catechifme. Babes irmft haue their prouifion as well as thofc that are ftronger. Your Maiefties care of the good of this Church committed vntoyou herein, like to that of Conft amine in the matter of Arrianifme, as it hath much reioyced my heart, and the hcartsof many thoufands that pray for the profperitie of Si. on, lb it hath incouraged mcc to preffc into your Sacred prefence with this my Goates-haire, not be- ing able to bring better. Your Maieftie,l know,hath no need of (uch Tra. * being againe to the truth reduced, to the great glory of God, and to the fulfilling of the number of moft Ioyall and faithfull fubiefls, in whom the heart of yourMaiefty may moft fafely truft. The Father of Iights,who hath fo enlightned your knowledge- the Son,that life,who hath fo viuifiedyour hearr-and the Spirit, that fire,who hath fo inflamed your zeale for the truth, increafe, confirme and pro/per this your knowledge,life,and zcale to the benefiting of many foules,and to the ioyfull giuing vp of your Maiefties Accounts at the great day of reckoning^ Amen prai- eth he, who is Your <£\faiejlies moft humbly dcuoted fub- kli And finant, IoknMaybr. To all thatconfcionably inquire after the Truth jhat they may hejaued^ both of the reformed Religion^ and of the Romane Crtholike, Ourteous Reader, thou mayeft haply blame mec for my ouer-diligence in writing fo much, and now vpon a fub- ie&fo throughly canuafed already m dmers bookes of learned Authors. B tknow, that I haue beene drawne to doe this by the foilicitation of o- thers, bemg 1 th of my ftlfe to interrupt my courfc in ano- ther tra A Table of the points of both Relf- gions difcujfed in this "Boo^e. Of the Protectant Religion* Page0 Godonely is to be beleeuedtn, Andnottht Qhurch. 2 (fhrift ontly is our ^Metiatory^.nd not the Saints departed. 2 3 4 5 6 ft/ft ification andfaluationts by faith onely. Faith affureth of faluation. The foules of the fatthfull goe not to ?Hrgatory* Prayers for the dead auaile not, 7 The Sacrament of the Lords Supper is no facrifice. There is no real! pre fence, it ovght to be in both kinds, 6 8 Ttaptifme doth not quite take away natnraH corrupt isn^ y 9 The Sacrament s of the newTefkament are but two one Ij, y 1 o There is no perfetlidn ofrhhteoufneffe in this life, y 1 1 There is no liberty of mil vntogood, 8 1 2 Mariage is free for all men, 8 1 3 The Scriptures alone arejufficie*** I o 1 4 None ought to be debarred from reading the Scriptures ; 1 1 15 The?opeisnotfupremeheadofthe(fhurch, 12 16 Godonelj is to be called vpen>and not the Sa* .* departed. 14 1 7 The vfe of images in diuin^.^rfbip is v.. far? full i 5 1 8 All prayers ough: to be in a kn»wne tongue I y 1 9 Cenfeffion of finite* inot neceffary to any btst to (Jodone/y. j y 20 SatisfaUhnfor fL-ae .annot be mads by worses of penance yjy 21 ^Efinnes are mor tall none veniaH, 2 2 Togoe on ^thimage is afvperftitton. 2 3 Extreme vntton ought not now to be. 24 ^r(Iftyig *nd holy water are vaine fuptrfiitions a 2*5 Nothing is to be taken from the word [or any er.d. 26 Wilfuttpouertj is not warrantable. 33 19 *9 '9 20 2*> 27 To The Tabic. *9 3* 3* 33 To viv> perpetual/ Virginity is vnUwfulL Oftl'ly dafes and faffs vQon their Eeues. The Clergy u (ubiett t» the K.ing>at well as the laity Super (limns ceremonies in hapnxjng^are auoylcd* The holy Sacrament u not to he kept for afer-vfes. The Church of%ome is no true fhunh, becaufefhe r teeth the foundation. - 24 The ignorant Papifis indangeredas well at others, 3 z page. 21 2i 22 Of Popery. 1 Satisfaction for temporal/ pumfh/nents. I The merit of Saints : of the Majje, and ofworkffl 3 The 1 aims Mediators, 4 Free-wilt p/tparmo for grace, *&y theft the foundation u rawd* 5 Vncertainty of faith* 6 The Popes fupremacj. ■$£* y The wor [hipping of Images, 8 The finale life of Priefls. 9 Th; real/ pre fence. 10 Prayers in the Latine ten^tiel I I ^Purgatory and praying for the dead, 12 £rcjj?xg and holy water, I 3 Freewill. 1 4 I a fit fit at ion by worses • »i 5 The vncertamty offaluation* \C Satisfaction for finne. 17 Seven Sacraments. 18 tslpocry f hall Scriptures and traditions, &c. page. *5 16 *7 28 *9 3* 37 43 47 49 53 54 55 59 Co 6l Cl *4 65 An AN ANTIDOTE AGAINST POPERY. In way of a Dialogue : The Speakers are Saul or Paul, Sergius Pauks, zvu&Elymds. SauL Oble Sir,becaufe you are an eleft vcffcll, the Lord hath fent mee to pwblifhthe true Religion vnto you, by the imbra- cing,and right profefling whereof you may be faued. Sergius Paulus. What Is that religion ? Saul. It is the Chriftian Religion 5 taught, and maintained in the reformed , or Protectant Churches. Serg. Paul. Wherein ft andeth this religion* SauL The maine points of it concernc either faith, or practice in excrcifing the parts of Gods worfhip. Serg. Paul. Concerning faith , what doth the P rot eft ant Church hold? Saul. I will not rehearfe all contained in the Symboll or Creed of the Apo(tles,about which it is agreed by all that bearethename ofChnftians 3 but onely thofe parckulars, about which there is difference. B Serg. Rom.3.4' K^4n Antidote. Serg. Paul. lam alfo refoluedhy that which I have heard from thee heretofore, of all that is generally held by all Chriftians, that therr.is one Cjod ', which made , and gouemeth the whole world, who it a fpirtt,incomprehenfibletand comprehending ati thinand beleeue the Go fell? and why u it vfedasan argument of iufi fudging, How oft would I haue gathered you together and ye would not? if they could doe no otherwi/e? Saul. Wee are bidden to turne , to Ihewthat the Lord will not turne vs without our being willing , and by thus calling vpon vs, he worketh a willingnelTejin fuch as bee e- lected: andifanynotwithftandingarcftill hardened, and finally damned, the caufe is not in God, whoistyed to no man, but in the corruption of their owne will, brought in by mans owne default, when at the firft it was not f b. Serg. Paul. What is the twelfth particular print ? Saul. The twelfth point is , that manage js free for all mcn,amd that none ought to be debarred from it : but if any, can containe, they arc to bee exhorted to, vie this gift, that they may be more free to feme God , not being intangled with fo much worldly bUinclfc, as they which haue wife and agdixfiPoferj* and children* For mortage is honorable among?} all men : and jt isadoftrweofUemlsforbMdiHgto marry 5 yea the Apoftles themfelues were maricd men, and I might haue vied the fame libcrtie alfo, neither doth the Lord approue it to bee good for any fort of men, not to marry, but for fuch onely as can containe, S erg. Paul. If manage bringeth worldly incombrances, and the Ministers of the gojpell had need to enioy all free dome , that the j may the better attend vpon their office ', it [eemeth, th.it the vnmaried arerathcrtobee preferred, if a fufficient number of fuch may be had : and if any bee therefore willing to line alw^ies fingle, that they may be the more fit for thU feruice, tt is no for- bidding of mariage to receiue onely fuch to holy Orders. A%ainet though mariage be UwfuU^and a mans companying with his wife be no fwne,yetit diftbleth him f or atime to communicate in fuch things, as wherein holy per fans onely haue Jibertie , as to eate of the Shew-bread. Abiathar teSeth Dauid, that tf they had not lately companied with women they might eate of it , and the Trieftsvnder the Law , when their courfe cametoferuein the Temple Jiued apart from their wines ,04 appeareth by the example 0/Zachary. Saul. If any fufficient and fit for life and learning,hauing the gift of continencie liue fingle, it is not to bee doubted, but that they arc to be preferred : but becaufc this gift is ve- ry rare, and for preferment men will take vpon them that, which they haue noabilitie vnto, to admit onely luch into holy Orders, is in effect to fotbid mariage to fome,and dam- nable,as of the Deuill,as hath been already (hewed. Yea it is armruell, that they which pretend the Apoftolicall title fo much, mould bee lb plainely againft the Apoftlc,who faith ; Let a ISiJbop be the Husband of one Wife. Neither are they that inforce themfelues to a fingle lite, but want the gift, the more fiee,but rather much more troubled, feeing Tuft is an hundreth times more incombring , then any domeftica-11 troubles of die maried. Andlaftly, ir it bee a goodreafon againft the mariage of Priefts , that companying with wo- men makes them vnfit to partake of the Holy Bread for a time, it is good alfo againft the mariage of any Chnftian C man, Htb.ij.4. 1 Iim 4 3. Math.! Mi. 1 Sam.21.4. Luk.i.i}, 1 Tim. j, TO i.Cor.7.5, Ioh*20„3 io CaLiv8. A&I7.12* v^/^ Antidote man, who is now alfo to partake of this bread, as well as the Prieft. No more therefore can be hence concluded , but that all. mould abftaine from companying with their wiues a- gainft the time of communicating, as againftth crime of Biting & Prayer. For fb I haue elfe where directed. Dejr«ud not one another ^except it be bjeonfentfer a timejhat ye may tine jour [clues to faffing and 'Prayer, and com* together againe. Serg, Paul. What is the thirteenth particular point f Saul. The thirteenth point is , that the holy Scriptures, that is, the canonicall bookes of the Old and New Tcfta- ment, are alone i ufficient for faluation, neither are any other either Apochryphall Writings, or vnwritten Traditions of like authoritie, but onely fo far forth to be receiued, as they agree with the contents of thefe Bookes. For it is plainely expreiTed, that though Idiis did and fpake many things more, then are written, yet thefe things are written, that wee might beleeue,andbeleeuing haste eternal! life. Andf/w, or an tAngeUjrom Heauen, bring any other Gofpcll, let him bee accur- fed. We that are the Apoftles of Chrift haue cuer fubmitted our doctrine to bee examined by the written Word, and therefore,if any thing be pretended to haue been taught by vs by word of mouth, or by any that haue followed vs, not conlbnant to the written Word, it is without doubt to bee reiefted. Serg . Paul. It is no where writteu,that the Lords day is to bee kept holy infleadof the old Sabbath, mr that infants are to bee baptist d,mr that the Lords Supper is to bee receiued in the mor- nings at the (fhurch,or by women as well as by menjkndyet thefe things Are neceffarie. Saul. Thefe are agreeable to the written Word, and therefore good reafon, that they mould bee obferued : but this maketh nothing for vnwritten traditions contrary to the Word of God, or for the authoritie of any, that are without ground here Serg. Paul. The Scriptures are obfcure>,and therefore alledged even by the vileft Heretics jo that if they onely be receiued, it fee- met h, that there will be nothing to patronise the truth, more then- errour. It it mt therefore niceffarte to take them wttb thefenfe receiued ■gttnjt ropery li r teemed b j theffhurch^ that wee may hold bright fand be faxed f Sou/. Many places of Scripture are plainc, and eafie to be vnderflood ; namely,fomany,as doe fet forth the Articles of our faith, Gods holy will and commandements , and the doctrine of Prayer^nd wor flapping God, which is all ne- ceflai ic to be knowne vnto faluation ; (o that herein a Chri- flian of ordinaiic vnderftanding , needcth not to depend vpon the fenfe of others, but immediately vpon the Word of God. In places more obfeure, the belt Doctors of the Church haue alwayes differed 5 and therefore euen herein Chriftian people are not tyed to the fcnle of any,but to that, which is rnoft agreeable to the truth , plaincly let forth in fbme other place. S erg. Paul. If all haue indgtment in the fenfe* of Gods Wrd, then it feemeth that none are to bee debarred from reading the Scriptures , for f ear e of falling into errour by (0 doin^ : whereas it is plaint , that ignorant perfons are perverted fometimes by the fcriptures themftlues. For, there are many places hard to be vndei flood, which the ignorant and vnftabiepcruert to their owne damnation. Saul. Nothing- can be more againfl the minde of Chrift, then to dt barre the people from reading , and hearing the Scripti res read in a knowne tongue. For hec hath bidden, Search the Scriptures , for therein yee leokt tofindteternaH lift. The dtnger that lomc fall into hereby is other wife to bee prouided againfl: vtx,. by diligent preaching, and opening the fen! e. S erg . Paul. But is not the Church aH in aS to Chrifiian peo- ple. Haue they not the Scriptures from the Qhurch ? and do they not by the (fhurch come to know , that they are the Word of God t and therefore howfoeuer the Church fhall order the reading and lcttin& fortk rfthc Scriptures, is it not to be held to be d*ne very weU? SohL It is not to bee denied, but that as the Woman of Samaria brought the people there to the knowledge of Chriftjib we are brought by the Church,at the firffyo know the Scriptures to be the Word of God: but as the iame peo- ple laid vnto hcr,afrer that Chrift had taught them; now wt C 1 beleeue »,Pct.j.i«, IohM?. Ioh 4-4*. 12 iCor.39. Gal. 14. Iobdo »j. Gal.1.7. Math M. 16. loh.2.1, Kyin Antidote beleesa , not hecaufe of thy words, but becattfe we haste heard him ostrfelnes : So Chriftian people receiving the Word into their hearts , doe not beleeuc any more because of the Church,butbecaufethe Word it felfe working vpon their conferences pert wadeth them, that it is the Word of God, And as it giue the being at the firft vnto the Church,fo the Church is to bee ordered thereby, as by the f uperiour, and not to order it, as an inferiour. Serg. Paul. What u thefostrteenth particular point t Sanl% The fourteenth point is, that Chrift onely is the fupreme head and foundation of his Church, neither hath any one man, nor ought to haue fuperioritie ouer all others in f pirituall matters, in all Countries and Nations, being as it were a common Rocke , whereupon all may flay them- fclues, nothing doubting, but that cleauing to him, they cleaue to Chrirt,and are tree from errour.For, none can lay any other foundation ', fatsing that which U laid, lefus Ckrift. If vpon any other the Church be founded, it is not vpon one , but vpon all the Apoftles alike,and the Prophets too : if vpon any as more principall they are three, lames, Cephas, and M*, whofeemedto he Pillars. If a power fpiritually to rule by o- pening, and mutting,binding,andloofmg,be committed to any ouer all others, neither is that committed to one 'Peter, but to all the Apoftles:. Y ok ywh»fe fins ye remit, faith theLord, they are remit ted,andwhofe finnesjee retaine, they are retained: and if any one hath rule ouer the world , as chiefe, it is not Peter ^b^t Paul: for, to Peter was committed the mimfterie of the ctrcumcifion onely,which was bur of one Nation; to Pant zhemprtifhy cfthe VKCtrcumcifion,Ythich was of all the reft of the world. Serg. Paul. Hut of Peter the Lord faith fmguhrly : Thou art Peter , and vpon this Rocke will I build my Church,and to thee I giue the Kcyes of the Kingdome of Heaucn. And, follow me, and I will make thee a fimer of men. Andagaine, Peter loueft thou me? Feed my flieepe. By all which it [bould feem % that how/oener others had porter ef binding and hofingtoo^ yet he was preferredyas chiefe, and aboue all the reft , after whom ftscb another fbotsldfttcceed, andfo another from age to age to the worlds *Zd*"fl t9}*r)< y% worlds end. sslndtbu csnftruZJiou feemeth to bee verified by the vninterrupted fucceffion of thofe Btfi'ps, who challenge to be his piece jfors, beyond aM other Btfhops of any other place, feeing there is no fuch fucceffion elfewhere to be found ? Saul. lfTeter had bccnc appointed oucr all, I hadbeene much to blame to with/land him to hUface at Antioch,\vA to goe on in mine office without fecking allowance and aduicc from him. I doe not therefore acknowledge any chiefly intimated in T^r^r abouc the other Apoftles, but that hee mould be a moft notable inftrument of glorifying God, and propagating the Gofpcll, wherein hee mould exceed the reft, being fuller of the power of the Holy Ghoft,ashe was fuller of zealc towards Chrift. And that laft committing of the fheepe and lambs to his feeding fingularly, was no more then was needfull after his grolTe fall by denying his Lord and Milter, through which hee might for eucr hauc bcene difcouraged,hadnot his commrffion beenc againe renued. ItpleafedourgoodGodforhis owne glory to -deale alike with him, and with me, both grieuous fmiiers and blafphe- mers, that where finne had moft abounded, zeale and grace might moft abound ; and whereas wee were moft darkned, through fcandall that might hence arile, making vs vnfit to be lights of the world, to make vs mine by miracles aboue I all others, that thus no fcandall to hinder the Gofpell might any more appeare. And as for the fucceffion Co much glori- i ed in> it is no true fucceffion of Apoftolicall men, burof po- litical! Princes, maintained by the fword, and not by the word, euen as the fuccelTors of LMahomet haue done. Of ' Apoftlolikc men there hath beeneamore true fucceffion at Conftantinople, Alexandria, and' Antioch. Scrg.Paul. B fit if there be no fupreame power zpon earth, how [ball imity be maintained in the Qhttrch, feeing diners men trill be of diuers minds 1 and in cafe of difference about matter of faith^hojhaUbeludgetoendit Ufno onemmfoowfhallit come • to an end ? or hath the Lord left his Church in fuch a miferable eafe, as that (he muft needs broile in contentions -without end ? Saul. There was no fupreame in the Primitiuc Church, j and yet they arc {aid to haue beene all together with one mind ; I C3 the Gal 2.14, A&1.4& Aasu. Verfia. Icr.20.7v Pfal50^4. Gen. 48.16, K^dn Antidote the Spirit which is the Author of vnity, (hall keepe the true Church in vnity, though there be no vifiblc head oucr all. And as for differences that arife,wce haue an exemplary di- rection to meet in Councell: Where being free liberty for any learned member to fpeake, it is not to bee doubted, but that theafliftance of the Holy Ghoft being inaocatcd, after reafonable debating of things controuertcd, all (hallbcc fwayed to hearken vnto and determine with one eminent man, as they did with lames. If not, but as in thecimeof Arrianifmc more are for error then for the truth, it mult be borne as a croiTe, till the Lord will be entreated to giue the truth the victory aga ine, as he did then after ccrtaine yercs. And thus I haue related ail the chicfe points of the faith maintained by the Proteftant Church, fo plainly founded vpon the word of God, as that if in any of them there be er- ror, we may cry out with the Prophet, and fay, Ifwekede- cciued (O God) thou hafi deceived vs. There be many points more, but becaufe they will better come vnder thofe that concerne praftice,I will refer them thither. Serg.Paul. What Are the joints concerning praBice .? Saul. Firft, as we hold that God onely is to be beleeued in, fo we make all our prayers to him onely, vttcrly refufing to pray to Angels or Saints departed, how gracious foeuer they may feeme to be with the Lord : And herein wee haue warrant from the word of God, who faith, Call vpon mee in the time of trouble, andlwtH bear e and deUuer thee. Thus all the faithful!, whofc practice is recorded in holy Scriptures, haue alwayes done," neither hath anycuer called vpon any other. Serg. Paul. 'Did not Iaacob f raj to the ^Angell that was with him in all his peregrination, that he would blefie the two fens 0/Iofeph,Ephraim rfK^Manalleh, wbenhefaid, God before whom my fathers did walke, the God, which icd me all my lifelong vnto this day, the Angell, which redeemed mee from all cuill, bleilc the lads,&c\ Saul. The Angell named here, is none other but the Lord Iefus: for where doc we reade of any other Redeemer? If he had meant an Angell,as the word is commonly vnder- ftood, Ag&inft Pyery. *5 flood, he would haue faid Angels, and not an Angell,for ac all times of danger mention is made of the Angels appearing ' to him, as both in hisiourney towards Padan Aram, and in Gcn.28.1a. his returne from thence. Onely hee, to whom his deliuc- , Gcn.jt.i. ranee from Efan is'to be imputed, wreftlcd with him alone, of whom the Text Ipeaketh fo plainly, as that it is moft cer- tainc he was the Lord. If Jaacob mould hauc prayed to an Angel!, how farrc an Angell would hauc beenc from accep- ting of it, appeareth in the example of M«and Daniel, who, were both forbidden to worfhip an Angell. Serg.Paul. What ts the fictnd point mpraBtce ? Saul. Secondly, becaufe God is a Spirit, which cannot be cxprcired by any fimilkude, wee abhorre thevfeofany image or fimilitude in diuine worfhip : yea we rcfraine alto- gether rrom letting forth the diuine Maiefty by any image. For, both Mofes chargeth the people, that they make no image, becau(e they f aw none in the day that the Lord/fake to them ; and the Pi ophet Sfay fpeakcth of it as a thing impof- fiblc to reprefent Gad, who is infinite, by a finite ref em- blancc 5 and H*bak}pl{ plainly calleth images teachers of lyes.' Serg. Paul. But god hath [ometime aptmed a fhape vnto himfclfe^as to Daniel he appeared Itke an oldman^at drifts bap- tifme the Holy Ghofi appeared in the, Ukeneffe of a Done. Why may he not then be thtts ptElured and fit forth f Saul. The precepts of God,and not his actions, ought to be a direction to vs $ fo that if he hath forbidden to make an image of God, it will bee no good pica to alledge howhec hath fometime appcared,if we prcfume thus to picture him. Befides, all images made by man are dead things, whereas the refemblances which God hath at any time appeared by haue had life and motion* And inch a picture of God is any liuing man, rather then a dead and dumb image. And tart- ly, theie refemblances were not exhibited to bee worfliip- pedy but onely to cxprcifc in viflon, what the Lord would haue his people to vnderftand. Serg.Paul. An image putteth A mm in mind ofCjod, who is aft oshermfe to be carted away with by.thoughts. S*uL{ Delicti?. Efay 40. Hab.2.18, 16 GaL**?* \^4n Amidst t Saul. Shall man take vpon him to bec wifcr then God : when hce hath commanded to make no image, but to wor- (hiphim infpirit , what it is inerTedt but toinftru&himi What wilt thou,that no image be made, but onely that the mindc be fixed vpon thee in Prayer : thou docft nor ib adui- fcdly herein, becaufe mens minds are ready to bee drawne away if they haue nothing to behold, It were much better therefore for them to haucfome image tokcepc the mindc from wa»dring,and to ftirre vp deuotion. Oh intolerable ar- rogancie, that man fhould dare thus to correct the precepts of his Maker. Serg. Paul. *Doth the command of god touch Images yor rather Heathen Idols, which are reprefentations rffdfigods, which hee forbiddtth to haue in the fir ft command: and then to maks ima- ges of them in thefecond * SauL Indccd,fome are much deluded hereby, thinking that their image-making is throughly iuflificd thus. But filly men chat they are, they doe little attend the vehement inue&iucsof the Prophets, againft fucrfas attempted by image,to reprcient the True God,both becaufcit is impefli- ble , and becaufe it is the way to let in much corruption in the woi fliip of God, Serg.Paul. It/eemeth, that the Lord was delighted in images about hit Tabernacle, and Temple $ for hee appointed Cherubins to be made in moft glorious maner, which had faces likejongmen : fo that the garmfbing of Qhurches with images now is not a thing fovnwarrantable, and without prefident , as jou would make it to be, Saul. Thofe images were onely for ornament , and haply for fome fignification,but for adoration there is not the leaft fyllablc , that tendeth to (hew that they were : neither did .they feme to referable God, but in fome fort in what fhte and maieftie the. Lord fittcth in Heauen, attended by fuch glorious creatures, It cannot be gathered hence, that Chur. ches may now bee garnifhed in like manner , becaufe then they were much taught by outward things , as children in their nonagCjbutnow being of full age,wearc no more f «- der beggar Ij and impotent rudiments* : 5st. againfl Popery, Serg. Paul. rVhat to the third point inpra&icei Saul. Thirdly, becaufe the Lord [efus hath bidden vs askc any thing in his Name 5 wee pray alwayes in the name of Ie- fus Chrift onely to the Father, flying as facrilegc, prayers vnto Saints departed. For it is the proper honour of Chrift to fcek vnto God by his mcdmion.Jfany manfinne, wee haue an aduocate with the Father Jeftu Chrift the righteota. Whcce- forc to vfe the mediation of others, it is to rob Chrift of his honour. Euen as if the Prince fhould bid vs all, that haue wits to the Kingjto come to him,and he will prefer them for vs : if notwithstanding we leauing the Pi incc,(hould flo'eke about fome Courtiers to intercede for vs. Serg. Paul. What u the fourth point inpraUice ? San/. Fourthly, wee make all our prayers in a knownc tongue: for, /will pray with t he Jpirit , and I will pray with my vndcrftandingalfe. It is a confufion, and no edification to vfe publike fcruice in a Grange tongue, euen as when a trumpet maketh an*impcrfe£l found. Serg. Paul, What is the fifth point in practice * JW. Fiftly, becaufe the Lord hath forbidden vaine repe- titions,asheathenifh: we doe not place deuotionin faying ouer a multitude of prayers,but in feruent and hearty pray- ing ;one, or a few prayers at a time, fo as that our affections may be quickened,and not dulled hereby. Serg. Paul. What is thefixthpctnt inpraftice f SmL Sixtly, wee content our felues toconfeffeourfinnes only to God,and hold it not ncceiraiy toconfeflc all things vnto the Pricft,but onely for neceffary reliefe of confeience, being troubled in regard of fome particulars. And general- ly wee deny not, but acknowledge to one another,tnat wee are finners, and this is all that God hath commanded. Con- fejfeyourfinnes one vnto Another \>and 'pray one for another. Serg. Paul. What is the feuenth point in practice f San/. Seuenthly, when we haue humbled our felues for our finnes, wee doe not take vpon vs to fatisfie for them by punifliing our bodies with whipping, or putting on Haire- cloth, but onely by abftinence and contrition of heart, wat- ching more carefully ouer ©ur wayes, that weefinnc no D more 17 tloh, J,S. 1 Cor, 1 4,1?. Mukt, Iam.J.i& IS i Cor.j. Ioch.rj. i King. x$< Luke $?. A&.IJ.FO. Mathjl.28. lam. 2.1 o» Matboj.ip, y^in Antidote more. For Chrift hath fatisficd fully for vs,by bearing in his bodie the fmart due for our fins, and no more rcuengc is re- quired to be taken by vs vpon our (clues : but that whereby our bodies may be beaten downe, and the better kept from finning for the time to come , fuch as is hearty forrow , for fo the Lord hath commanded 5 Rent your hurts and not your garments: and fafting is often called for , but doing violence to the body,by ftriking till the blood commeth out,is rather to imitate TZaals priefts,that lanched and cut their bodies in their fupeiftitiousdeuotion, then to follow any approued pat'terne of the truely godly. Serg. Paul, 'But the wearing of facecloth and afhes is commen- ded by many approued examples; fo that if you rtfufe this penance, itfecmethy that you are iuftiy 1 0 blame. Saul. Wcemuft not confound, but diiTinguifh betwixt tinier Vnder the Law indeed thefe things were required, and the warning of the body, and the bringing of a facri- fke, for expiation of finne 5 becaufc the Lord nut content with inward contrition, would haue it outwardly exprelled alfo j fuch was the aufteritie of the Law : but vnder the Go- fpel, thefe are remitted: for when the Publicans and pec*- pie asked fohn, exhorting to workes of repentance , what they fhould doe,heomitteth all thefe things , and fpeaketh onely of ceafing from finne, and doing good; neither is gir- ding with lackcloth, &c.a/»y where elle mentioned in the New T-eftamenr/uch is the lenirieof the Gofpel, Hereupon it is faid,that the burthen of the Law was heauy,and fuch** neither we ncr our fathers -were able to be are : but of the yoake \ of the Gofpel^ the Lord faith : unt , wh le /**■ecLre this more particularly, and firft,that they rely not vpon hisptftions onely as fully fat isfattory. Sauf.They fay that he hath fatisfied for all eternall punish- ments in hell, but not for temporall : for thele are left to vsto be fitisfled for, partly here by acts of penance, and partly hereafter in purgatory. And that there are certaine leller iinnes called veniall, for which we our felues muft fa- tisfie. Flatly contrary to Saint John, whofaith, thebioodof lefts Chrift eleanfetb vsfrom all fin. And I haue taught that Chrift hath redeemed vsfrom the cur ft of the Law being made 4 curfefrvs : Now this curfe did as well extend to temporall as eternall punifhments, witnetle (JWofes his dilating vpon it, *Deut. 2$. and Leuit. 26. throughout which Chapters E he 25 i.Ioh, i,$» GaL 3.13. 26 K^in Antidote Luke 2 j. 15. Col 1.24, hefhewcth that the curfecomrning by finne is temporal!. Scrg. Paul. If Cbrift had fati>fisdheranforvst were it n*t inutflkeinGodtoputhis tofomuchfmartagaine daily Jby Gcks~ nejfes, loffes, ignominies 3and perfections in the world ? Saul, It were iniufticc indeed, if our fins being forgiuen and elenfed away in Chrifts blood, hee mould ixill require vs to be temporally punifhed. This were mil dilates iuftice. If ttde no fault in this man, I will therefore fcaurge him, and let himgoe. God forbid, that wree mould once tninke the mod righteous Lord to be ilich in his proceedings. It is to bee vnderftood therefore, that the fmart impoled vpon vs here is onely either for our triall,or for our correction in louc,as parents are wont to dealc with their children. S erg. Paul. What doe they hold touching merit ? SauL That Chrifls death and p.1 (lion alone, are not the meritorious caufe of our faluation, but the blelled Virgin L%fary, and the ho;y Apoftles,and other Saints which haue fuffered death for the Gofpell,haue alfo merited for vs ■, and that there is merit in the facnflce of the Malfe,extended to all both quickeand dead; and in the woikes of the regene- rate through which they become worthy of heauen. Scrg. Paul. The Saints are foneere vnto Cbrtft, as that it feemeth to be all one to afcribe merit vnto their paffions^andto Uii i if they were diuerfe from him, it were to lay another foundation indeed. Haft not thou written to the fame ejfetl$fayi>?g, I ful- fill the reft of the afflictions of Chrift in my fleflifor his bo- dy which is his Church ? ts4nd touching the Ma{feyaxdgood works* of the regenerate, whatfoeuer vertueis afcribed hereunto, it tendeth the more to the magnifying ofChrifts merit, which is able togiue virtue to other things to merit alfo, Saul. Thefe are plaufible reafons indeed to decciue the fimplejbut he which hath any vnderftanding can confider. that by the like reafon the funne,moone and ftarres, might fofely be allociated vnco God in diuine wormip,for they are neerevnto him alfo. And forthat faying of mine, if any o- therpartofmy writing, or of the whole Bible did found to the feconding of fuch an acception, it might well bee ta- kenfo: but confidcring, that I haue plainly profeiled clie- where, again (I Popery* where, that Paul is nothing, and ApoJlo nothing, and that Cfrriftsrighteouiheirc isthatonely wherein I defireto bee found-, Mce thinkes what I hauc faid to the ColoJJians mould not be wrefted fo, but bee (imply taken of my furlerings,in going about to doe good vntothe Church, which I call Chriils furTerings,becaufe vndergone for him, who taught me fometime, that the perf ecuting of his members was the perfecuting of himf elfc. Laftly, where there is any fuch ex- tent of the vertue of Chrifts paflionto make other things meritorious certaine, it is good to acknowledge and extol! it, but out of this cafe,as it is in the matter of the MalFe, and of good wo; kes,it is a plaine derogating from Chrifts merit the onely Cure foundation, and a razing of it* That there is no merit in thcie things hath beene iufficiently (hewed heretofore. Serg. Paul. 'But did not the blefid Virgin Muy merit any ding for vs by thofe paffions> which fie had together with Qhrifl in her fettle jevken he hung vpontke Croffe f SauL I am glad that you pat me in mind againc to fpeak of this, thattheabhominationofthe Romifh religion might the more appearc. For indeed they make her aboue all the Sa;nts;not onely a mediatrix of interceffion,but of Redemp- tion alfo: affirming, that her (landing by when the Lord differed vponthecrotfe, full of forrow to behold it, was a ioyning with him in o*rRedemption:andtherefore,wherc as it is faid o£Chvii\yhee fhAttbreake the Serpents head, they turne it /be-, and whereas the Prophet faith in his pcrfon, / hauc troden the winepreffe alone ,1 here wai no man with mejhcy fay there was no man indeed, but that bletfed woman: yea and fo farre be the Iefuites gone in their dotage about her meriting,as that they make companions betwixt her milkc and Chrifts blood,afcribing as much to the one, as to the other,as appcarcth in die booke called, The Iefuits (jojpefi. Serg. Paul. Touching hit mcdiAterfhip, doe they rely vpen Any other Mediators? Saul. Yes that they doe, for they make both the Virgin Mary tnnd all the Saints departed mediators vnto God for them in all their common prayers, dcfiring them to pray E i for 27 1. Cor. 3. Phil 3*. A& ?• Gen. 5, Efa.63.3; 2S r.i, i Ichn Rom.iJ.34 l& ic A3. 10*2* O'/tf Antidote for them, and fometimes as though they had the difpofing of heauen, tliat they would conferre vpon them die King- dome of heauen. Serg. Paul, Although (fhrifl be the onely Mediator of Re- demption, yet there are more mediators of inter cejfiun, for ne aU mufl pray one for another. It fecmeth therefore that this doth no more raze the foundation, then Jr firing the Elders of the Church to pray for vs in the time offtck^ejfe, Saul. I hauc already fpoken enough to (hew the error of this practice. It (nail jutnee therefore onely toaddethus much mor?, that this dirtinclion betwixt a Mediator of Re- demption 6c of interceflion in heauen is vaine: for as Chvift is the onc]y prfipttiaticn for our finnes, Co hee onely at theriaht hand of Cod maketh int tree Jfion for vs. If any elfe doc the like it is concealed from vs, neither are wee bidden to come by them,but altogether by the Sonne vnto the Father. Morc- ouer,wc cannot come by any in heauen vnto God,but wee muft afcribe vmo them the diuine attribute of oirmifcience,. wheiby they know all things though neuer i'o remote from them, which is to rob the Lord of his peculiar honour, as if Maidiy or Supreme power were alcribed to any of the kings fobietls, Serg. Paul. Proceed now to the Ufi point: what doe they held touching the beginning andprocee dings ofCjracet Saul. They teach, that there is in euery man free will, whereby hee can defire, and doe preparatrue woikes vnto grace, which the Lord beholding hath mercy vpon hiuy.nd inlargeth him,being before in prifon and bound as it were with chaines, and then hee becommeth able ro doe accor- ding to his defire,that is,perfec!ly to fulfill Gods Comman- dements, for winch he (Inll finally haue the reward of eter- nall glory beflowed vpon him, berg. Paul. And haue they not good ground for this in the example of Cornelius, yvbvfe almes and prayers done before his Conner fion were acceptable to Cjod,fo as that hereupon Peter rvai fent vnto him, and the holy Cjhofi wai beflowed vpon himl Saul. God had wrought in the heart oi Cornel tits before this, for hee is laid to hauc beene a deuout man and one that feared Againft Pepery. fei I feared God, which could not hauc been fpoken of him, it' he had been a mecre natural! man /Therefore from his example j no good argument can be made to proue preparariue works inmturall men. Hee had doubtlelfe To much grace, and ! knowledge, as wis incident to the faithfull before Chriils ; comming in the flefh, onely hee wanted the knowledge of ! hisperfon in particular already come,to preach which, and I that withall he might receiue the holy Ghoft, Peter was /ent ; vnto him, Serg. Paul. But bow doth this raz,e the foundation Chrifl? Saul. Becanfe vpon Chriil all our well defirirg and doing doth depend. We cannot rhinke a good thought as of 'our felucs fat all our fuffciency is ofGodizndthc Lord hath plainly laid, without meye can doe nothing, and touching a na- tural 1 man, the wifdome of God is foelijhiefte vnto him, all the imaginations of his heart are onely euili continually. To teach thac then, whereby a mm (hall bee brought in part to rely vpon I himfelfe, is in effect to difanull Chriil:, the alone ground of our well doing and defiling. Serg. Paul. / am well fat is fed by this, touching your fir ft re A- 1 f&i,proning, that the Roman Church is no true (fburch of CyW3 j me though you gave me an hint of. a further reafon, in fayivg that builders onely vpon the founder sun Chrijx fcottld be fau ed, And not demodifiers* (f any on proue the Remane Catholtkesto-bee demohfhers ? Saul, Tou did not conceiue amilfe : for this word buil- ding is ve.y notable in the text. Now that they arc not builders,but demolifhers I make it plainc thus : Hee onely bujldeth vpon a foundation, that erecleth iomcwliat vpon ir,though itbeebutfleighty & weake, bur if {landing vpon this foundation he breaketh in peeccs, and difanulleth the chiefe materials of the building,, he buildeth not but demo- Iilheth. And th:rs doth the Roman Chu'h, for bearing her- fc\fc vpon & e foundation Chrift,(he.teachcth to.tranfg'rejfc God s Comniandcments, and to proceed contrai y to Ins or- dinances, which are the chiefe material]:* ofthefpiiituaJi building. Se -g, Palil. Wherein doe they commerd tranfgreffing Ej aganfi j.Cor.j.^ loh. i %. 5. I. Cor. 1. Gen. <5» f. 30 i. Cor, 14. K^in Antidote PfaL 119. 1 26. againft gods Lawes and Ordinances. Sattl. In exciting the people to get them images, and to bow before them in prayer plainly againft the fecond com- mandement,which they feeing into,baue therefore put this commandement out of their Catechifmes : in appointing the Sacrament of Lords Supper to bee adnrniftrcd to the people in one kind onely againft Chiifts inftitutron : in for- bidding the people to read the Scriptures/and commending ignorance, as the mother of deuotion, againft that expreile chzxgtjearch the Scriptures : in appointing feruice in an vn- knovvne tongue,beingthercprefentationofi?^/, that by reafon of ftrange tongues could not bee built, for fo hereby fuch an vncertaine (bund is made,as that no edification com- meth of it : in abfoluing fubiec"te from their allcgeancc to their lawfull Prince: in dilpenfing with treafons, murthers, periuries, and inceftuous manages: in maintaining lying, vnder the names of equiuocations and mentall referuations: in condemning manage infbme fort of people more then fornication : in exempting the Glergie from the power of the ciuill Magiftrarc, and fetting vp the Pope aboue all both fpirituall and temporall things : all which who know- cth not to be flatly againft Gods Commandements* Serg. Paul.TW there are many thtngs wherein thbut that they mufi corns vndcr ib*t cenfure. I Hec that breaketh the leaftofthcfe commandements, and ^/at.y.i^. teacheth others to doc fo,(hall bee counted the leaft in the Kingdcme of Heauen. Have you anything e/feagaiv(l them to froue that they build not \but demJifl and acjiroy f Saul,, There is one thing more, which may be reckoned a chief e thing in this building3and that is faith. For when the foundation Chrift is rightly laid, it is buildcd vpon him by faith and Ioue, thefe in Ihorc comprehending the whole edifice: fbthathee which buildeth thefetwo, isindeed a builder,andmallbefaued,thoiighhe buildeth withal 1 hay andftubbleof curious {peculations, frothy doclrine , or er- roneous conceits, about points more myilicall.as his weakc iudgemcntmif-leadeth him. Now louc is the fulfilling of the Law:an.l herein I haue mewed that the Romanifts build not ,but dchVoy : and as I haue mewed touching that , fo I will furrher declare, to 'rhing faith, that they build not by teaching it rightly, but demoy by putting true faith downe3 and bringing m an vnfound and vaine faith i Serg. Paul. How fljull that appeare ? SmtL Very eafily. For a found faith is to beleeue tied- faftjy, without doubting,in i egard of the defctls in vs, call- ing our felucs vpon Gods mercy in lefus Chrift foHaluati- onbecaule he hath promifcd,and is able to effect it. For A- brakanssimh, which is fet forth for an example of ajbund faithjs thus defcribed. He dmbtednotr neither cenfidered the Ro.n.4.10. deadnejfe of hi* orvne body, &c. See the pfeo9^Aflaf*4. But they maintaine3that there is no aimrance to bee had by faith, but onely by hcpe,to the kft moment of our hues , and that wc cannot but be doub:full,with©ut fpeciall reu elation , in re- gard of our owne corruptions, through which wee may fall away when we haue gone furtheft in grace, flatly a- gainftthat which is laid to haue beene done by Abraham our patrerne. Serg . Paul. ThU doth notfeeme to be a deftroying of faith 3 but humtlvisfor a mans owne vtirvorthmeffe. Saul. They pretend humility indeed,but woe bee to that humilitie that denyeth the trueinftrument, which only can helpe 3i Iam.2i' Dcut.13, Math. 1 M 4. K^in Antidtte helpers ro heaucn , and taketh a counteife- in (lead of ir. For they teach,that faith is onely to beleeuc the things con- tained in the holy Scriptures* and that as the Church bde^ ueth them, without knowing in particular what tl efc things are, or applying them to a mans owne foule in par- ticular. Which if it be true faith, then the deuill hath true faith : for he. beleeueth thus, and goeth a little further , be- caufe he vhderftandeth what he beleeueth. Serg. Paul, hit not then A found faith , vnlefeit befledfasl ? oh how vncemfortable u this to many poorefeuUs that cannot at- taint to any fuch certainty ? Saul. It isthcrcforeto be vndcrftood,:that though this be the vertue of a {bund faith to allure the foule 5 yet it is often a long time,before a beleeuercommeth to this. For eucn as the impe mult ftand long in the ftocke,before it clofeth with it, and beccmrneth very faft 5 fo this allurance commeth af- ter long expericrice^nd continuance inChrift by faith. Serg. Paul. / am refolned now, that this Romifb Church greatly errethtand danger oufly too: but there tire many in that (fhurch, that know not the depth ofthefe things : hit onely beleeue a P ur gat orietand fray for the deadend bejeech the Saints depar- ted to helpe them9and vfe crojfwg, and Holy Water, andreceiue the Bread and Wine in the Sacrament, a* (fhrifts reall body and blood, adoring.it therefore with many the like fuperft it ions* Is there any great danger to them, beingignor ant ly miff 4c d^and do- ing herein bnt at they are perfwaded they ought to doe? Saul. There is no letfe danger to them, then vnto their Leaders,no more then there was vnto fuch as were feduccd to idolatry. For as they alfo muft dye for it without all par- tialities fo the fimply mif-led Papift cannot but expect ruine with this Leader, For if the blind leads the bltnd, they JhaH both fallinto the ditch* Onely the iudgement of the Leader (hall be greater, efpecially if infinifter refpecls,his conicience be- ing conuifted by the truth, he doth yet perfift in vpholding errour,as experience hath taught that many of themhaue done. Serg. Paul. Itftandeth with good reafon, that 'they which wit- tingly freftrre errour, fhonldbcarc the burthen of it : but me- thinkes dgatrtfi Fopcry thinkesfuch 04 are mi fled by them , following their coufcience, Jbouldnotferifb : for many of them ferue God according to their prefejfion with a good heart. Saul, Errour is of that nature, as that it is damnable in whomfoeuer. Firft, becaufe it is contrary to truth, which fanftifieth and maketh free. For fo the Lord hath prayed, SanUtfie them by thy Truth \ and hath pronounced, the truth Jhall make you free. Wherefore contrari wife errour pollutech and enthralleth , and fo debarreth from entring heauen, be- caufe no vncleane thing fhttl enter there j and the bond-woman pjallbee caflout with her children. Secondly, becaufe it is a iudgementvpon thofeonely that perifh,andare damned; to haue their eyes blindcd,and to bee giuenoucr to delufions, as I haue (hewed, 2 Cor. 4,4, 2 Tlief. 2. 1 r.Thirdly,becaufe God is truth,and the Deuill is a Jyar ; and therefore by error the minde is out of the way to God , and can ncucr eniey him,but is in the right way to the Deuill. Sci g. Paul, tAny one ofthefe reafont Ufufficient to f roue their wofull cafe . 'But may there not be any meanes found out to recon- cile thefe trro Religions, by yeeldingfomewhat on both (fdest and h l*Vnl afi<*e *Hft and if you can proue what you haue iayd, I will lofe the day. Paul. I proue it therefore thus. The Religion commen- ded to vs by Gods Spirit in the holy Scriptures is the old ; :.\:-.\ Religion 5 againft Popery. 35 Religion; and that whcreofmcn of later times are authors is new in comparison of it: But the reformed is thus commended to vs,as I haue already fully declared, and the Religion of the preient Church of Rome is from men of later times. Ergo. Slymas. Neither is the Proteftant Religion commended in the holy Scriptures, nor the Roman Cacholike Religion inuented by man fince, For,as much as you bngge of the Scriptures, you haue not one plaine fentencc in your ownc Biblefor any one point of your Religion, without adding, altering or gloffing vpon it, as is your vluall manner, A nd for our Religion, (hew if you can, when and by whom thole points which you call errors, were inuented: for wee hold, that all things haue euerfincethe ApofrJcs times been thus. Paul. I maruell that you and your fellow,who(oeucr hee was, that wrote the book blafphemoufly intituled, The gag forihe(joftclly are notalhamed fo boldly to charge vs, that we haue not one plaine place of Scripture. What is that fay- ing of our Lord, Thou /halt worfjtp the Lord thy God, and him onclj (halt thou ferue. Doe not both the words and the cir- cumftanccs plainly make for vs, denying to fall do wne and worfliipany but God, otherwife Chrift had notfpokenfo appofite to Satan, bidding him to fall downe and worfhip hi'm. What is that command? Thou (halt not make to thy fife any grauenimage,&c. And againe, Take good heed vnto your felues/oryefiiv no manner of ftmihtude on the day that the Lord [pake vnto you in Horcb, left you corrupt your felues, and make you a grauenim^eythe fimtlttudeofany figure, &c. What is this laying ? There is one God, and one ^Mediator betwixt God and man, the man £hnft tefus : and this, Wee arc not fijfi- cient of our felues to thinke a good thought 04 of our J e lues : and t\\\S)Cjodr9orketh injouthemHand the deed of his own good plea- //*rr; with many more texts before alleaged, which I fpare to repeat; Sothatwemay moft truely affirme, that there is no one tcnent of our Church, but we haue a plaine place of Scripture for it : but it may truly be retorted vpon yoii,that you haue not one plaine place for any one of your tenents or practices, fo that ye are faine miferably to wreft and ftraine _ F 2 any Mat.4. io« Deuc 4, if. I.Tim, 1. Cor PhiU, *.4. .3.?. .13. 3<5 Math.T8.l7. i Tim. 3. 15, Ioh.16.13. Ianu.24* lam. 5.14. Luke 7.47. Math, j j. K^in Antidote bhAlj* any :exc hence alledged, and when that will not doc, to fly to Apoc'iryphail bookes,traditions,and ridiculous fables. Eljm. Are all thefe laying* in your Bible, if they bee, it is more then I know, b :t i ure I am, that there are fentenccs plainly teaching the fame that we doe, For what elie is that laying of our Sauioui'j This is my bodj,zn6,my fi-fb is miat in- deed, and blood, drmke indeed: and, vpoauid^v\d U\/ianaffebic\c. as vnworthy to bee prayed for ? If your distinction of rnortall and veniall finnes haue no better ground but this , it is f et vp altogether vpon thefands* And for praying for any dead, nothing can bee more abfurd,then toalledgethis: for he doth not note out thetimeof continuing,or breaking offfrom finnc,as making his cafe that hath finned, defperate, or reparable by the prayers of others, by reafonof this circumftance, butplaine- ly in it f elfe, for hee faith, There is a finne vnte death. And a- gaine, There is a finne not vnto death ; that is, in plaine Eng- lish, there is a finne, which who Co committeth it, (hall dye therefore,without all hope of life, whatfoeuer prayers mould be made for him : but there is finne alfo , the proper fequell and wages whereof is death ; yet not fo neceflarily, but re- mifiion and life may be obtained notwithstanding. And if it be taken in this fenfe, there is the confent of other places to confii me it, as that. All finnes fball bee forgiuen to the fonnes of men, but he thatfinneth againft the Holy Ghoft, (hall neuer bee forgiuen , of fuch a finne SaulCccmcth to haue beene guilty, when the Lord forbiddeth Samuel to pray any more for him. But take it of praying for fuch as eye repentantly, and where can you finde any tofe- cond it? Serg. Paul J fee it is in vaineforyou (Elymas) to hold argu- ment mthhim any longer by the teftimonies of holy Scripture i proceed therefore toyour plea of antiquitie , for therein you may happen to put him dmne indeed. "Paul. It muft needs bee Co (Sir) as 'you haue faid ; for whatfoeuer flourifhes they make;, their confeience telleth them, that theScriptures are againft. them, feeing they can no more abide them,then the Owle the day-light.Why elfe dot they keep them lockt vp in an vnknownc tonguefWhy doe they condemne our tranflations,as hereticall, and allow oncly 40 ^An Jntid$tc oncly otltromes translation : for it were a mad pare for them tocondemne and forbid that, which maketh on their fide. This their cracking therefore of the Scriptures is but a fruit of their late impudency, putting them on to vnder- takc the proofc of any thing, that can bepropounded. But they are very confident, that we cannot demonftrate in par- ticular the time and perfons,when and by whom their faife doctrines were broachcd,and their fuperftitions brought in, yet I feare as little to enter the lifts with him about . this ar- guments abaut the other. flyma*. And I doubt not but to put you to (hame enough in Co doing : for the mofl: ancient Orthodoxc Fathers of the Church haue alwayes taught the fame that wee doc 5 and haue often mentioned the particulars of our dcuo- tion 5 which yee falfly call fupcritition. Which being (b, I weigh not all your places of Scripture, if you had as many more 5 nor your colourable aniwers to fuchas haue beene by mee allcdgcd : for the cuftomes of the Church, and traditions dehucred from age to age, arc of the fame authoritie)with the holy Scriptures 5 and they are rather to bee regulated hereby, as being ccrtainc, thenthefeby them , (peaking as euery manlifteth to wrcft and turne them, Taut. It is a falfe flmder by you laid vpon the Scriptures, that they are vncertaine, and a burthening of Chriftian peo- ple, for which you (hall anfwerc,to obtrude traditions thus vnto them, as I haue before declared. To patfe that oucr therefore here.Who can tell, whether the ancient Fathers in thofe parages, wherein they haue made fomc mention of fomc practices by you vied, were made to fpeakc lo by fome audacious forger, feeing there are (0 many iuppofititious writings falfly fathered vpo fo many imaginary Fathers,that ncuer were in rerun natura9 and fuch purging and altering of ancient Writings hath bcene made of late by the autho- rity of the Councell of Trent. Moreouer,it is poflible that through the neglect of Hiftorians, or wittingly in fauour of your abufes,theoriginall and firft ipringing vp of them may be concealed. But if nor, few men arc read in H.ftoiy, nei- ther agaitjjl Popery, thcr is hiftory reading necelTary to faluation $ and therefore itmaketh not any whit the more on your tide, though they cannot precifely fet downe, when and by whom your hcre- fiesandfupcrftitions were brought in: euen as Mahume- tifmc were no whit the more approueable, though the ori- ginall thereof were vnknowne. For by this reafbn the Hea- then pri efts of old fought to maintaincrhc credit of their idolatries, challenging theChnftians forimbracing anew Religion, h is a poore fhifr,when any thing is particularly difproued by the Word of God, to cauill about the begin- ning of it, as iftheday were loft, if that could not be done : for if theleakesofaShip, orthedecayesof an Houfebeap- paranr, if corruptions within, or blemifhcs vpon thebodie be made manifeft : what auaileth it to approue that they are no decay es or blemiftes, by pleading, But can any man cell, when thefe flrft began ? Eljm. Ourerrours, as you call them, are not fo euident yet, as your companfons. If you cannot therefore (hew their beginning, k is plaine, that they were deliucred from the Aportlc>,anditis hcrefje and impiety in you to impugne them. tTaui. Doth the fame fountaine fend forth fait water and fvvect ? Doth the fame mouth lpeake contradictories I for fo certaineisir, that thefe things cannot bee deriued from the Apoftles, feeing they are altogether againft them. But be- caufe you vi ge it fo much, I will fet downe the time and age of euery part of your Religion, that the nouelty of it may appeareroallthe world. And firft I will, begin with the chiefeand head of all your errours the Popes headmip.This was firft eftablifhcd in a Counccll at Rome of (euenty two Bi- fhops, thirty Presbyters, and three Deacons, in the time of ^Boniface the third, Anno Der».6oy. being then obtained of Phocat, who came to the Empire by mui thering ^JMmritiHii his Maftcr: and therefore to prouide the better for himfelfe, he was willing by granting the fuprcmacie ouer all, to ioync vnto him the Pope of Rome. Afterwards there was a Coun- cell held at Constantinople, in the dayes of PopetsfdrUrt, \,ndetfBafiitu the Emperour , who Hew his allociate CMi- G cbtet, 41 Tlal.ln vita Bonify ConcXonfUnt. the eight gene rullCoiincclL J 4* \^4n Antidote SQ&M.1.CZ0* s> * chaely A*no ¥><>&.§ j i. Wherein -none were admitted, but i'uch as fublcnbed to the Popes Supremacic: tor Adrian had Curried fauour with murthering 'Bafiltw, as Boniface had be- fore done with PhocM* Laftly, there was a Councell at Ly- ons in the dayes ofgregory the tenth, vndcr the Reigne of iMicbtelPalrelogw Emperor,y**w0 Dom.ilji* wherein the Emperour confirmed the Popes Supremacie, thathemight the more ftrengthen himielfe by him alfo : for he was an v- furpcr, and murrhercr , by the llaughter ofTheodoru* com« mitted to his cuftodie attaining to the Empire, Hee was 16 abhorred by the Grecians for yeelding herein to Gregorie, that when he was dead, they would not fuffer his body to be buried amongil other Chnftians. Neither was this fu- premacie fct vp by any but thefe pert bns infamous for mnr- thcr, except *Pipin and Charles his fenne, who attained the Kingdomc of France , by the deposition of Qhclperiikf the lawfull King. Elym. Arc you not amarucd thus to feekc to blindfold mens eyes ? Did not Conftantine the Great,long before this, finding that of right the primacie belonged to Saint Peurs Chaire, eftablilhit in the councell of Nice ? And was not luhtis Bifhop of Rome appointed by the Sardian Councel to be iudge of appeales? Anno 351. And did not the Bifhops of Rome long before Bwi/4**,exercifc their iurifdiclion in 6c- pofingPatriarkes/'and were they not acknowledged by the ancient Doctors to be (uprerae ? /W. You may well be alhamed, I am fure,oncc to /peak e of the Councell of Nice,fecing the Popes plea foundedhcre upon, wasfofullydifproucd in thefixt African Councell altembled at Cai t^z^AnnoWom. 402* in the diyes of Ho- noriHszn&Thcodofituthtizcond, confining of 217 Bifhops, lafting fixe y cares together. For thither did both*SW/ww5 Boniface, and Celeftinw, Popes, fesid their Legates, re- quiring to haue the Supremacie confirmed, according to the Councell of Nice: the Decrees of that Councell were icarchr, the Copies of them kept in the Rcgifter of Alexan- ,and Conftantinop/e were fent for, and, no ( uch thing be- ing found, it was decreed, that aoappcale fhould hence. forth dgdinjtPepery. forth be made from Africa to Rome, and this plea was con- demned, as a forgery. And in a counccll fomewhat b :forc this at Cfrfcliuitum ic was decreed, that no man fhould make appellation to Bifhops beyond the fea, but in cafe his ownc Bifhop did him wrong , hec fhould appeale to a counceJl of African Bi (hops. In the third African or Carth: Counccll it was decreed,that the Bifhop of Rome mould be called the Bifhop of the firft fcat,but not the High Prieft, or Prince of Pr i efts, ^«w 399. Inthefixt Conftantinopolitan councell, ssinno 62 1 vnder C on/l ant iusfPogonatu/, Pope Sergiw his Le- gate being prcfent,and fubfcribing,it was decreed, that the Patriarkeof Cortftancinoplc was of equall authoritic with the Bifhop of Rome, though Sergiut being offended, refu- (cd afterwards to fubicribe. I could reckon vp many more patfages in councels, and worthy authors writings , and preachings,of ancient times, plaincly oppugning the Popes fupremacie,but thefc mall fufficc. Touching Iu/tw,hcc was a worthy Prelate and protector of the wronged , and there- fore Co fee rpin the Sardian Councell, intending the digni- fying of hispcrfon,not of his Sea. For thcexercife of this iunf diction , and learned mens afcriptions , you know, that dfaRoadiue nou if Met conftquentia 5 and in the moft lear- ned being vnder the Bifhop of Rome there might be forae flattcrie. Serg. Paul. 1 did net thinbejtut tbat the Bifhop ef Rome bad euerbeen High Prieft oucr all the Clergie, bntit fiemedeuer to me auvfurpation in bim to dominere oner Kings find Emperors : but now I ptrceiue tbat this fuprtmacie euen oner tbe Clergie is but a erazAe foundation , Keith much tugging and oppofition,in time climbed vp into $ fo tbat there is enough fyoken te d\$rouebis principalttie oner Kings alfo , feeing this yeeldetb an argu- ment a minorc ad maius. Proceed therefore to fome other point. Paul. After the Supremacy,! mages were brought inrd the Church to be worfhipped, agatnft which the Emperor Leo fetting himfelfe,f "ent his Mandate to Pope Gregory the third to abolifh them. Gregory calleth a great Councell at Rome, about tsfnnoyio, wherein the Emp«rour was therefore ex- G 1 communicated 4* ft*** 44 K^An Antidote communicated &depriued,& together with him Anaftatitu Patriarkeof^»/?4»/i»0/>/r.Butfoon after Conftantintu Copra- Hjmus called a Councell in (^onfrantinople^ of 338 Bifhops, i Anno 755, wherein all letting vp and worfhipping of images is condemned as hcathenifh:andthe Fathers writing againit them are allcdged : as Epiphanius, Eufkius, Grcgorws Tfaoh Athana[ius> isimphilocbipu , Cbrjfoftomus and Thsodirus \shi- cyr After this there was a Councell held at Nice in Bjthi- nia vnder Irene mother to Conftantine, Anno 788, who moft vnnaturally put out her ibnnes cyes,and lb made him to end his dayes in mifery : "in which allcmbly of 3 50 Biftiops, it was dccreed,thac the images of Chi id, and of the bh lied Virgin Mary fhould not onely be fee vp in places of adora- tion: hut alio be adored, and worfhipped, because the ho- nour of an Image doth redound to him, that is thereby re- prefented. But markc vpon what grounds chiefely they proceeded thus. Pope Adrian wrote his Letters, wherein he telleth, how Conftantine being a Lepcr,and aduifed to birlic himfelfe in the blood of children, which he was loth to do, had an apparition of Peter and Paul, bidding him fend for Sj/lttefter the Pope • who comming to him, and by the ima- ges of thefe two holy Apoftlcs which he had,making known to Cortftantite, (that at the fight of them, laid , thcCc were they) who had appeared to him,hee baptized him, and his Lcprofiewascleanied. Now all this is a meere fable, as ap- peared! by Stifebitu , who writing the life of Conftantine 9 flieweth that (Conftantine was alway cs free from Leprofic,anci baptized by Eufebins in Nicemedia. hnothex great motiueto them to ft md for images,was a foohfh tale of a Msnke, who faid th.it theDcuill tempted him continually tovnclean- nellc, and would not ccafe, vnlelle hce did giue ouer wor- fhipping the image of the Virgin Mary. The worfhipping of images was againe confirmed at Conftantinep/e.'m the time of Adrian the fecond, Pope of Rome, Bafiittis being Empe- rour. But betwecne thefe two Councels, there was one held at Frankfort ,by the appointment of Charles the Gi eat, Anno 794, to which the Popes Legates came and offered the De- cree ofthelaft Councell of N;ce to be' con firmed ; bur ho w- foeucr againjl Popery, 45 IrevM.ic.6, foeuer fomethinginthcCouncell of ConfiMntinopU agaihft images were difliked 5 namely , the forbidding of them ro be made, yet the Decree of that Ntcene Councell touching the worshipping of images was more condemned, and that therefore iudged worthy the name neither of a Catho- likc,or Oecumemcke Councell. Elymas. You are greatly miftaken to referre the begin- ning of images in the Church to the rime of Pope Grego- tie the third: for then the hereticall Empcrour attempted the abolifhing of them,which argueth,that they were in vie long before. ?ml. They were in vfc indeed amongfl Hcrctikes, fuch as Simon LMagt&} of whom Theodoret, and ^ugufltne report, that he offered his owne,and the image of his Concubine to be worshipped 5 and the Cretmnsio much fpoken againft by Saint PauUo Titm^xt laid by Jerome to bee the hrftthat brought images into the Church, and the filthy Gncfiickj wor(hippcd the image of Chrift : but Catholike Doctors haueeuer anciently inueighedagainft them. Snfebim Bi- fliop otl^focefareA faith,that it commcth from the Heathen: for He liogabilpu, Alexander Seuert*/, and Adriantu, Heathen | EufibJib^.c.1^ Fmperours,hadfirft the images of Abraham, tJMofcs , and Chnft in their Chappels. Spiphamas wrote an Epiftle to lobn Bifhop of Ierufalem, againft the bringing of images into j Churches ; and he is famous for renting in pieces an image i painted vpon a cloch, behinde a Church doore : and long i agoe in a Councell held at Eitberis a towne of Spaine , it I was decreed, that nothing that is worfhipped fhould bee pi- 1 clured on a wall 5 and if any were flainein breaking image's j down,he mould be put into the Catalogue of Martyrs. This • Councell was in the time of Conjtantine the Great, In the J Councell of finftantinopU before /pbken of, many fentences of the Fathers were alledged againfl images, j amongfl Tvhich th«t of gufebfUsTampbiti is m oft remarkable. Confian- j f/*theEmprertc hadfent vnto himforthcirrt:tgc ofChnft, 1 vpon which occafion hcewritcth thus vnto her. I would I gladly know,what image of Chrift yt>u inquire for, if it be and vnchaugcable riatyre- belong taeCha- G 3 racier 01 the true. Epipb.Epfljd UbJer% Can. 3 5. I_* BeUJe ncdejii triumfb.Ujt,i. &»&■< Ksdn Antidote rafter and ingrauen fimilitudc of the Father,I hope that you are fufficientJy inftru&ed, that as no man knowcth the Fa- ther, except the Sonne 5 (b no manknowcth theSonne, ex- cept the Father. If it be the image of the fhape of a feruint vndertaken for our fakes : vndcrftand that the fplendor and fliining brightneile of his glory ,cannot be reprefented wich dead colours:for euen the Difciples on the Mountaine were not able to abide the brightneile of his fhining face ; how much kilc are we able to abide the cclcfliall fplendor of his glorified body ? EtymM. All this is onely againft the worfliipping of ima- gcs,which we doe not,but only hauc them for remembran- ces, knowing alio, that an image cannot reprcfent perfectly the diuinitie, but put vsinmindcof him, that fomctime ap- peared in this fhape. Fa*I. Indeed fo you make your feducedin England bc- leeuc: but inyourfccondT^i^w Councell their worfliip- ping was decreed , which made the Frdnkfirt Councell fo much diftaftc their proceedings. Conft anting Bifhopof^if- ftancejn that Nicent Councell laid: I worfhip the holy ima- ges with the fame worfhip^wherwith I worfhip the confub- ftantianTrinitic. And John the Legate of the Eaft $ The I- magc of theKing is the King,and lo the image God is God: and therefore if any man woifhippcth it with the fame wor- fhip, he finneth not. And the chiefe pillars of the Romane Church Cmcc.Thomat j4qui»44tzndBeRdrmint(pc2kctothe fame effect. The one faith* Becaufe the Crofle reprefentcth ChriftjWhoisGodj it is alfb to be worfhipped with diuine wdrfhip. The other faith, that images arc properly to bee worfhipped. And vnto them we may ioync a third fpoaking in the name of all, Az,mas9vA\o faith. It is the conftant opi- nion of our diuines,that the image is to be worfhipped with the fame worfljip that the thing reprefented by it.In aCoun- ccll held at London, An. 71 2,the chiefe ground, whereupon they proceeded for images, was the talc of acertaine Monk, Eguuintu,v<\\o affirmed vpon oath,that the Virgin Matj ap- peared vnto him in a drcamc,& Gregory \\\e I feuenth,Pope,to which came many maried Priefts prouing the iawfulneire of their manages, and vrgingtheatieient piafticc of Clergy-men: but when they no whit prevailed 3 the Archb;fhoppi\ffing them to put away their wiues,they went our, and through great dif content meditated hi s-de- iftru&ion, whereof he being awarc,fled for that rimeirom the Councel). The next yeare being again? commanded^ and the Popes Legate being prcf enr, he attempted the fame bufincire againc at Mentz. : but the Priefts being alFembledp fo 47 UifL.MagdjCM. 10, t. 5, 4* SoCYAt. Lib, I. C, II* Cow. Toff. Can, i. \^in Antidete (o terrified them both with clapping their hands, and with a vehement commotion of their bodics,thatchey fled away for their hues, neither durft hec eucr after alfemblc any more Councell to that end. £lym. You doe well to pitch vpon thefe later times wher- in Priefts were growne more carnall and licentious : for you might if it pleafed you, hauc found out Councells long before thefe, determining againft Priefts manage without any tumult. The 2 Carthag: Councell vnder Ikeodrftm,*- bout Anno 380, forbad the mariage of Bilhops, Priefts and Deacons, and in fuch as were already maried, an abftinence from matrimoniall ibciety* A Councell held at Altiflidirum in France, Anno 613. ratify ed the fame decree. And the 4 Councell of Tolledo m Spaint,zs4tsito 639, ordained, that when Priefts and Deacons are admitted to their offices they fliould vow chaftity.Yea it was a thing (o generally receiued euen from the Apoftles times, as that till of late y cares all were fingle without contradiction. PauI. That is a notorious lye. For in the firft Councell after the Apoftles times^which was held at Ancyra in (j ata- ri* Anne 3o8,it wis ordaincd,that Deacons profe/Iing at the time of their ordination that they had not the gift ofconti- nency,might afterwards marry. And in the Councell of NtcettAnno 3 3o,the manage of fuch as were in holy orders comming in queftion againe, Papbnutiw Bifliop of a towne in Thebaida being himfelfcfinglc,foperfwaded to leaue eue- ry man to his ownc liberty, thac nothing was then conclu- ded againft thefe manages. And in the i Councell of Telle-, do it was ordained,as in the Ancyran Councell before. Now I pitcht vpon later times, becaufe then the debating of the; queftion is let forth, and vpon what grounds your Church proceeded, which is omitted in Councels foregoing. But I am glad,that you can goe no higher in this point, then the fecond Carthag: Councell, wherein neither were their m3riages condemned, but continency commended; fo that we haue two Councels before you, that left mariage free to all men that could notcontaine. Serg. Paul. Ten baste pud enough touching this mattered it agaixjl Popery, is mo fi likely ,t hat the Deuiltfpake in the QounceR of 'Canterbury on D unftans fde aga'tnft Trtefls manages t bee ah/ e as I remem- ber\jot4 (hewed me before >tb at to forbid mart Age is the doUrine of Deuils. Proceed therefore tofowe other point, TauL Thercallprefencefomuch flood vpon fhall bee chcnexc. This was neuer determined, nor the word tran- fubftantiation heard of,till the Councell di Later An > vnder Pope Innocent the third, Anno 1215, and the Councell held at Rome vnder Lcothe ninth, \Anno 1050 againtt TZcrenga- riniy who feeing that Rich an opinion began to take place, impugned it,and was therefore condemned} and in another Councell vnder Pope Nicholas the fecond, brought to re- cant, but hee afterwards wrote againe to iuitifie the fame truth,and to (hew His repentance for his recantation. Elym. Herein you doe notorioufiy abufe the world. It is true indeed, that before TSerengariw his oppofition, be- caufe no man withftood the doctrine of tranfubftantiation it was not in a Councell determined. But doth it follow therefore, that it was not before this time maintained? Haue not all the Fathers that liued before, from time to time, as they had occafionto treat of the Matfe, taught with one cenfenr, a fecret conucrfion by the Priefts confe- cration. AmbrMtx\\ the very word conuerfion.& mutation. EufebJimiffentu fayth,that the Prieft by a fecret power doth turne the vjfible creatures into thefubftancc of Chrifts bo- dy & blood: what ihould I here reckon vp more? TSelUrmine hath numbred 3 2 Fathers fpeaking to the lame effect. Taut. Although the Fathers doe vfe the words conuer- ilon,mutation,and making, yet it is true, that I lay d before, they neuer taught tranfubftantiation : yea after that Leo the ninth and his Councell had condemned 'Berengarint, Tetcr Lombard one of your School e-men, that liued ssinno 11-45-, fcanning vpon this conuerfion/aith, If it be enquired what manner of conuerfi on it is, whether formall or lubitantial), orof any other kind,I am not able to define. And after the determination of the Lateran Councell, diuers others of your learnedeft Schoole-men haue ingenuoufiy ackno wled* ged,that the faith of the tranfubftantiation is founded only H vpon ~ ■ ■ ■ 1 ————■—■■ . 1 i— ^^— — — mammtmmmm — — ■ — 49 Llb.^ds farm, Horn. %M PaCcate* Lombard SenU 5© Amb. defatrAm. Dial. z. GeliwEutycK Drutkin JMit. 26. Augufl. Cent, Adim. c. 12, K^in Antiiott vpon the dctermi nation of the Church : as Scot. in^% 1)$, I I.f *• 3> *rt- l ♦ and Stelie^i. 41 . in Qan. CMtfff, Tetru* de Almoin 4 Sent. qu. 5. art.i, Qonc. 2. with diuers others. To thofc fayihgs of the Fathers I anfwer, that they meant not any alteration of the lubftance of the bread & winc,but that itftill remaining, they became in a wonderfull manner Chrifts very body and blood to the faithful! rcceiuer. For thus Amhofe expreileth himfelfe,faying, They are the things which they were, and are changed into another thing : A nd The- odoret faith, Thefe myfticatlfignes doe not goe from their nature After their fanftification. And Gelajtus agai nil Eutyches faith $ The fronts remaine in the propriety of their nature. And T)ruth- martu,th&t liucd about An. 800, writing vpon thefe words; *Doc this in remembrance of mee, faith, the Lord turning the bread jpir it uatly intohit bodj,& the wine into his bljod.bath com- manded vs to do the fame ^hat hereby we might remember nbat he hath done for vs. Augufiine fairh, The Lord doubted not to fay, This is my body, when he gaue 4 figne of his body. I could alio reckon vp many morc,whohaue taught,that the very bread in the Sacrament is Chrifts body, and not fome other fub- ftance vndcr the appearance of bread : zslren. luft in Mar- tyr, Cyprian, Chryfoflome, Origen, Naz,ianz,?n, &c. Siym. Thefe are your drifts : for though you bee vrged with places andlayings moft plain e,you will ftillhauefome euafion or other, hit likely, that i£ tranfubftantiation, though not in word, yet in effect, had not beene generally receiued before Leo, or the Lateran Councell, that all the world without any oppofition,but onejy of one Berengarius would haue at once yeelded vnto it I Paul. I wonder that you can without blufhing fpeake of fuch a generall confent of all,, when as the whole Grceke Church withftood it tooth and nayle : for howfoeuer they agreed vnto the Church of /?0>»*inothcrthings,yetin this point,fuch as were prcfent of them at the Councell of Fh- rencewndcxSugeninsiht^ nAnno 1439, cowld neuer bee brought to confent : yet becaufe Eugenius was defirous af a confent for the credit of his Sea, hauingdrawne them to; I fubferibe to his fupremacy, the proceeding of the Holy 1 Ghoft Again ft Pfifery, Ghoft, rhe vfe of vnleaucned bread in che f acramenr, and to Purgatory,he caufed a Bull to be publi(hed,called Bulla c$n- fenfpu, notwithstanding their conftant oppofition in the point of tranfubftantiarion-,but eucn in other firings, where* in they yeelded,fuch diftaft was taken at them by the reft of the Greekc Churches at their returne home, that they were publjkely execrated therefore, and prohibited Chri- ftian buhall. And for others,thac opinion of the Spirits gui- ding the Church in the truth did fo preuaile with them, as that they yeelded to tranfubftantiaticn becaufe it was in the Lateran Counccll determined, as appearcth by the confcffi- on of the Schoolemen before cited,the fii ft of whom Scottu faythj Ifit be enquired,why the Church hath chofen this Co hard an vndei iianding of this article about tran/ubftanti- ation,whenas the words of the Scripture might be expoun- ded lafely according to a more eafie and true fenic in ap- pearance: I anfwer that the Catholike Church hath ex- pounded the Scripture by thef ame Spirit of truth, whereby it was at the firft deliuered. Eljm. All this will not elude the antiquity of this do- ctrine. For i^ tranlubftantiation were not alwayes held, why was the Maifc called a facrifice, the table an altar, the Minifter a P ieft? why hath it alwayes beene (hewed to the people to be woi fhipped,and otferedin one kind to the peo- ple, md carryed abouc with that reuerence,and the remain- der of it kept for the fame purpofe in a Pixe to be ready vp- on all occafions ? Paul. Wee doe acknowledge that very anciently the! e names of facrifice, Altar,and Pneft were vfurped, but not in yourfenfe. Thetableofthe Lord was called an altar,be- cao,faith,becaufc we are redeemed,wee haue this benefit that when we are taken away from the habita.tion.ef ourflefb, wee arefrefently eariedto hcaucnly rewards. And the fame Tertul- lian was the firfl,that fpakc of praying for the dead,who alio confelFethjthat if you require Scripture for it joufhaU find none: but tradition fhaRbe pretended as the increafer ; cuflome the con- firmer : and faith the ebferuer of it. Yet it is to bee acknowled- ged, that euen themoft approucd of the ancient, hauc pray- ed for the dead, as Auguftine for his Mother CMonica , and Ambrofefov Theodo/ius : but doubtingly becaufe without ground in the Word. Slymas. Then I hope you will yeeld this to be more an- cient, then your not praying for the dead, and yourvtter denying of Purgatory, as an inuention deriued from the Heathen. Taul. Their praying for the dead was not the fame with yours : but either for the augmentation of their glory, who were in Heauen, as Ambrofe hauing laid, that Theodofius re- mained in the light, and gloried in the company of the Saints : yet he prayeth , gtucperfett reft to thy feruantTheo- dofius ; or to exprelle their affection, as Auguftine, who faith of his mother UMoMca; Ibe/eeuejhat thou haft done what I de- fire, but accept of the voluntaries of my mouth. Or if they thought them damned;they prayed for a mitigation of their painesjor holding that they might all bee kept in one com- mon place,till the day of iudgement , as LaUaniiu* fheweth de Agdinjt Pepery. 55 de diuin.pram. lib.*]. cap. 2 1 . Iren. lib. 5. They prayed for tli e hafteningofthen Ddiucrance. They prayed not forfoules id Purgaroi ic 5 neither did they,whjch held Purgatory, bc- leiue,that veniall finnes were there done away, and tempo- rail punifhments fatisficd for, till after Anne ioco, as your Church now teacheth ; andthereforc,euen thefe points, as you hold them are new,and vnthought of by antiquity. And feeing no fuch cuftome is grounded vpon the Word of God, as Tertullian hath confeiftd, our denying thus to pray is more Apoftolicall, and lb more ancient then either yours or theirs. Serg. Paul. Tutthuvyou will make the Church in the time of thefe holy Fathers to banc beene no true Churchy and them no true members* whom we all yet haue in high efteeme. 'Paul. Jc doth not folio w,becaufe they erred in one thing in practice,throughtoomucharfre~l:ion, that they were no Church : for it is not any errour, that ouerturneth the Church; but errours razing the foundation, as hath beene before declared. Elywas. But thefe holy Fathers vfed the fame things a- bout the feruice of God that wee doe, as holy Water , and Chrifme^bothtotheficke^and to the baptized, and Exorci- zing,and Crofling,and honoured the Saints departed with going to vifit their Reliejues, and praying vnto them, and commended a Monafticall life , and confeflion to a Prieft, and workes of penance, wherein the very life of our Religi- on confifteth. And therefore if we be no true Church , they were no true Church neither, Taut. Although there were fome tincture of thefe fuper- (titions in the Church in the dayes of the holy Fathers : yet there was great difference betwixt them and you herein. They vfed the Cro(fe,not for any confidence they had in it> but as a flgne of their profeflion, as zArnobius teftifieth, fay- ing ; V/e doe neither worfiip.nor wijh erodes. And Ambrofe {pea- king o£ Helena, who found the Crolfe of Chriit, faith, Shee found the title>andwor[hippcdthe Kin* , but not the wood. For this voire a Cf entile errour, and a vanity of the wicked. They a- nointedthefickeatthe beginning of their fickneircm the part Atnob.lX Ambrof. de Obit. Thcodof. " Lde Cura$r§ mottj.13. Aug.de vera dt Chit. Veilib,ii.c.io. \^An Antidete part grieucd ro eafe them , as Gregory Txroncnfis fiith. Htfl. Franc. l.C.c.j. But you to conferre grace at the end of fick- neilcjWhen there is no more hope ofhfe. They did not pray to the Saints departed,as able to heare them $ but in their foliloquies by way of confabulation through a 7>rofbt>o- peia. For they held, that the Saints departed could not h care them: witnelle Saint z^Hguftivc, who to pioue , that they know not what is done,or faid here, bringcth in that place of Sfai, 6 1 . Abraham knoveetb vs not : and 1 King. 21. I will gather thee to thy Fathers , that thy eyes may not fee theenill to come. Andthey didcommonly hold then, that all the faithfull departed remained infome (ecret place out of liea- uen, where they had not the fight of God 5 as Iren. /. 5, lmfim «//4» Councell ordained, that Chrift mould bee pictured hanging vpon the Crdfe. Thefirft Crofte erected in Eng- land,was Anno 6$ j, in the time ofKing Ofwald. In the fife Qtrtb. Counccl 1,^00*40 9. the worfhipping of Saints Re- liques,is declared to be heathenifl? : and fupplication was made to thcEmperour , thatReliques fhould beaboliflied* InaCouncell ztL*odtceA, Anno 368, the worfhipping of Angels is coiidcmned,as horrible idolatry. T^etrtu Gnapbeue is no:ed to bee the firft, that brought inuocation vpon. the Saints into the publiqucfcruice, Cknno^oo: and ac euery turne the mention of the Mother of our Lord. And about Anno 6qo9 Pope Cjregory the flrft appointed your Liturgy with prayers to all the Saints , as now it is. Anthony was the firft that renouncing the world, led a folitary life in the Wilderneire,becaufe of rhe hot perfecutions of the Church, isinno 300. For Co Frijing faith 5 Tbere were intbofe dtyesfs* mous Princes of Cbrifts Ktngdome, Paul and Antony thefirft Eremites. And Bafilius firft built Monafterics : for hee faith that the Neocefareans obic£led vnto him the newnellcof a Monafticall life. Euftatiw an Hcreticke extolled a Monafti- call life,and condemned mariage,hoJding it necetfary to fal- uation, to forfake all and to turne Monke. Againft him a Councell was allembled at (jangra, Anno % 24, and his opi- nions were condemned, where they profe(Ied,that they ho- noured true Virginity, and withall the chafte bond of man- age, Sec. Auricular confeffion to a Prieft began not,till An. 800. It was flrft appointed in Concil.Cabilonenfii. c. 3 2. and concil. Mogunt. in the time of Qregorj 4. c. 16. Before if it I ' were Cap.li. Vdlicbronl.1. c.it. CanAf. NicepbJM.C.it Lib. 4 cap. 5. BafLEpijte}* 58 *bryf.bom,4>dc] Scalparaiifi Grad. Chryf.'m Math.) Horn, $ 5. K^in Antidote were v(cd, yet it was not inioyned, yea,warning was giuen againft it. fchryfo (tome faith 5 Take heed that thou teU not thj ftnnestoman, left heevpbraid thee 5 but fhew thy wounds to the Lord, that hath a care of thee, that is gentle, that is the cPhyfit$- an. And IohannesClimacus,^. 580. Before all things, Ictvs confejfe our (innes onely to the Lord our iudge, and bee ready at hx command to confejfe them to all men. And with confeffion be - gmworkes of penance. For before, Chryf&ftome fpcaking, how a m n might attaine peace wich God, faith , Hee hath not commanded thee to pajfe ouer the Aiountaines , tofayle ouer the Seas, to diggefo much ground \ to remainefafting, or to put on fachcloth 5 but togiue of that whtch thou haft vnto the poore, Serg. Paul. Butfeeingyou acknowledge mofl of thefe things to be very ancient, and the Fathers which fubferibed vnto them with the Church in their dayes, to be the true Church of god : Why hauejou vtterly abdlifhedaH thefe things f Had it not been bet- ter to^auereftored them onely to that ft ate wbcrei* they were in the time of the Fathers , cutting off the acctffions that hauefince be en made f - Paul. No, by no nw.nes, for it would not haue beene (o /afe to hold thefe cuftomes after their manner, feeing chey hauefince proued rootcs of m oft peftdent weeds, left in time, there fliouldbee danger of the fame cuils comming onagaine. Euenasitis nowifedome in taking away B:y- ars and Thornes off a ground, to pref erue the rootes ftill.For from their praying for the dead to expretfe their anrec~tion,if happily they might increafe their ioyes , or mitigate their paines,fprung an opinion of a third place, wherein the foules of thefaithfull are tormented , but may bee holpen out by praying for them. Fromvfinga crolfein the aire for com- memoration of theirChriftian proreIiion,lprung confidence, and adoration of the CrofTe. From mentioning the Saints departed ouer their altars, praifing G©d for them, fprung praying vnto them. From annoiling to heale (icknefte of thebody, fprung annoihng to conf err e grace to the foule. From a Momfticall life taken vp for ncceflity , fprung vp an opinion ofthenccetfity ofaMonkifh life in all, that would be perfccl:,andof the merit t hereof. Serg, againfl Popery. Serg, Paul. You haue not yet fhewed the firfi broaching of that doftrine touchingfreewtll, iujl t fie at ion by worlds in fart , vncer- tainty offaithtofper{eclwn , the merit of worker , andof worses of fupererrogation : nor of Chriflsfatisf action onely for eternallpu- ntfbments , which you fhewed did chief ely pull downe the foun- dation. I fray you therefore now {bey* the beginning of thefe points alfo. Paul. This whole brood was hatched almoft: at one time, t//«. of the Schoolemen about *s4nno i 200, or of the Coun- cell of Trent , Anno \ 500/rhat man hath freewill to defire to turne vnto God, as one wounded and halfe dead hath»to be fuccourcd,was vtterly rcicfted by the Fathers, efpecially af- ter thatoccafion was giuen by Pelagius anHerctleke, to looke more narrowly into the truth hereabout. Before, they fpeake fomewhat vncertainly ; but then Augufline faith; Freewill auatlcth to nothing butto ftnne. And againe,^f holy thought^ a goodpurpnfe, a godly ccurfetl, andeuery motion of a goodwills from God And agm\e,freemN auaileth to nothing but tofinne. And with him confenteth leromeaga'mfk Pelagic: and Proffer yz\\& Chnfftwe who faith,that wicked men are altogether dead. Yea,tothedayesof#m;W the fame was held.For he faith, We ham power to will, but neither good nor{ 59 euilh towill good ts a profetljowill emll h a defeB. 0»rfrecwiliyllh*rhHrio* makethvs willing, but grace well willing. And nothing-is more frequent amongftthe Fathers, then .to teach , that whatfo- euer proceedeth from a naturall man is finne. Heare Jerome toon.in Galx.y for all, who faith, without fhrifi all vertue is vice.T\\\$ point then is net yet foure hundred yeares old. Elymat. Nothing was more frequent in the mouths of the Fathers before Pelagius, then freewill. /#/?/>* ^Martyr Aptli* faith, that there were nothingin menworthy ofpraife, if they k ad not e quail power to turne themfelues either way. Irene w tib.4c.71. faith; Man hath power to choofe, euen as the ^^//.Where- fore their impugning of freewill afterwards was to bee im- puted to the heat of their opposition made to Pelagius ,. who taught, that men had power to turne to God, and to kcepe his commandements out of the kberne of their free- will. . I z Paul. Ve Sp.&tikii* de dogmat. Ec- clefac.17.C0Nt. Epift.ZiPeUg, BamJeg?a.& 60 leron'm iCor.$, in i Cor. i. In Kern. i. Horn 7. K o^# Antidote '■>■ —in uji Fne away both fault andpunifbment : and cllcwhcre more ex- prefly ; Cbrifi had two good things, right eoufnejfe and immor- tality, wee two emit things, finne and mortality, the one hee tooke vpon him, the other he did not, and by taking vpon him the one, he freed vs from both. As for fatisfaclion required ofvs, iris noc,ashc/heweth,forpunilhrnent, but to (hew our repen- tance by our outward actions. So that according to Auguft. wee are deliuered from mortality as a punifl:ment, and net only from hell fire. £lym. How/beuer you feeme tomakethefe learned Fa- thers to fpeake, it is plaine, that they meant onely eternall punifhmenrs, borne by Chriftforvs. And therefore they doe vfually ipcake of woiks of penance and almes,as hauing force to purge and wafh away finne, Chryfiftome fay th, The common Lord ofvs allude fir ous to bane all our ftnnes wafhed away , hath indented thu cure, which is made byfafting. And Proffer faith, Almes cleanfe the whole man. A nd fcfarius fay th , that a man wh$ by finning hath loft himfelfe,doth againc redetme him- felfe by his fatufaBion. Taut. Where is there a word in allthefe touching iatis- faction for temporall punidiments f It may rather bee infer- red, if thefe Speeches be ftri&ly taken, that wee are able to doc fomething to deliuer our f clues from finne, both in 1 e- fpect or guilt arid punifhment temporall & eternall. Where- fore it mult needs bee yeelded, that thefe things were fpo- ken improperly, that being afcribed to the inltrumcnt or meancs, which is proper vntoChrift. Satisfaction there- fore, as it is now taught in your Church, is rather to bee referred to the Ltteran Councdlj tAnno 12 15, wherein the Hem. \,m Gen. Ub.de promif.& pr*d.faniZKc%z. Horn, 1, 64 Epijt. nt.' Lib.60riginhm c.19. TafcdcCaena. Lib.de for Am.7. Aitfftjt.MpiJt. j. Lib. 4.1*. I& 4, r/i/i. 14. K^in Antidetc the facrament of penance was cftablifticd, an appendix whereof is fatisfaclion, Eljm. Becaufeyou haue fpoken of the facrament ofpe- nance firft appoiated in the Lateran Councell, I will lay- hold vpon the occafion to put you to proue the nouelty of the fcuen/acraments : for if fcuen haue bcene anciently ac- knowledged, this is not lb new, as you would make the world beleeue. Pan/. I am very willing to follow you hcrein,and let the iffue reft vpon my prouing your feuen Sacraments to beno- uelties. I fay then, that this number was not knowne, nor acknowledged by antiquity, but was firft taught by Peter Z^w^r^andtheSchoole-mcn following him,aboue 1000 yearcs after Chrift. Saint Auguftine fay th, the Sacraments of the New Teftament are mo ft few in number* Ifidorus A n. Coo fay th, The Sacraments are Baftsfme and£hrifme, and the body and blood of Chrift. And Pafcafim Anne ooo,%th like wife. Eljm. They fay, thefe two arc the chiefc indeed, but th ey exclude not the reft. Hugo de SauQo ViUore teach eth feuen facraments, and of them he faith fomc are the pi inci- pall,whereinfaluationftandeth,v/*. Baptifmeand the Sup- per of the Lord 3 the reft though they bee not (o necelfary, yet they profit vntofan&ification. And I could eafily mew, that the ancientcft Fathers haue called cuery of thefe Sa- craments. Paul. I grant you without fhewing,that they called them facrament s,and fo they called any holy figne, according to Auguftine s definitions Suery holy figne is a Sacrament. But that there arc any more,thcn two,propei ly fo called,they nc- uer taught,and euenyour Hugo, who acknowledged 7,can be no ground for your 7, for he reckoncrh not penance for one, but the water of afperfion. And the very Schoolemen deny the reft to be facrament s,properly ibcalled.P. Lombard deny eth Matrimony to be a Sacrament properly and vniuo- cally with the other facraments,and Durand likcwrfe vpon that place. The fame Lombard deny eth ordination to bee properly a facrament, and Alexander dc Halts, and Thomas Aquinas vpon that place, &c ^ r Scrg.PauL agAtnfi Popery, *Scrg9Pz\]l.Thisyour difpute About the Sacraments hath brought to my mind another point yet vntoueht about the holy Scriptures ani Traditions. Can you (hewjhat it is a nouelty to hold,that to* get her with the Canonical Scriptures, Apocryphal! books s are to be receiued,and vnwritten traditions , as a rule of our faith ; or hath it cuer beene held thus .? Paul, h is a nouelty to hold, that the Scriptures doc not conraine in them all rhings necelfary to faluation, and that Apocryphall bookes arc to bcreceiued as Canonical!, and that traditions arc nectary to faluation. For the Fathers fought to hold all men oncly to the Scriptures: Chryfoflome faith, If any thing bee fpoken without Scripture, the thought of the hearers limpeth, fometimeyeeldtng, andfometime doubting. And again c, If ye he are any faying, I haue the holy Spirit, but not ffeaktvgout of the GofpeS, heefpeaketh of himfelfe, and the holy Spirit us not in him. So *Baflyrcg. Mor.%. ($ l$.£pift.$o. And touching Apocryphall books, (fyriLHierufalynrSvjt\\sHaue nothing to doe with Apocryphall troops, but read the canonical which are, confidently read in the Church. The ss4poftlesandfirfl 'Bifhops were much wifer and more religious then thou, who de li- ttered the fcriptures vnto vs. T)oe not thou therefore, feeing thou art a child of the Qhurch, goe beyond their bound t. Athanrfiut fayth, There are 21 bookes of the oldTeflament (fanonicall, but there are other bookes which are not Qanonisafi, which are onely read of the Catecumeni, as the booke c/Wifdome, Ecclefiafti- cus,&c. lerom calleth the Hiflory oiSufanna.diBelandthe Dragon fables, and faith the fame was the opinion of Eufe. bins, ApolhnarttiSy Methodius >&c.Baruch was notrcceiued as Canonical! till the Counccll of Florence, Anno 1439. And touching vnwritrcn traditions, they receiued none of old, but either fuch as were confbnant to the holy Scriptures, which were written in fenfe, though not in word, accor- ding to Augufline, of which was the baptifmc of Infants and not to rcbaptize : or cuftomes in indifferent things ac- cording to Tertuf/ian,y/ho faith, 'Doftthou not thinkejhat it U law full for even fasthfuB (fburchto cone ciue and confiitute that which agree th to god,a#aileth to difcipline, and profit eth to fal- uation f And thele by the practice of your ownc Church K rnay 6$ \ Hem,] 9S. M?fiU Serm.de S.Sp, Catte. 4, AtkuJa'Syttop, Prtfatjn pia. De Gen.adftt. lib, 1 oc 13. Tertul.dc Com* 66 K^dn Antidote may be left offagain.For the thrice dipping in Baptifm,ftan- ding in time of prayer vpon the Lords day, rafting of milfce and honey in Baptilme, 8cc, anciently receiued, are now abrogated, and not held to bind. Slym. I could reioyne with you about this argument,and bring many patfages of the Fathers (hewing their high e- fteeme of traditions : but left thefe difputes mould proue tedious to this noble perfon, and that he may not,being faf- cinated with that which you haue faid, inchne to your colourable Herefies, I f'ay,that all, whic!) you haue pro- duced to diigrace the Catholike Religion as nouell, are no- thing but cauils. For if our Religion be new, ami fo fa; re degenerated,as that the foundation is hereby ouei tlnowne, there was no Religion, andiono true Church or God in the world for many hundred yearcs, feeing by your owne conftflion^ the Church which was aboue 1000 or 1300 ycares agoe, had many cullomes, and held many tilings which you doc not at this day. And with what face then can you alledge thein,as being on your fide fo commonly as you doe, as though your Church were all one with theirs, when as it is plaine to any that will vnderftand, that they are our Fathers, and nor yours; and fiich as flifFered death, our MartyrSjfea'ing vp with their blood the Romane Ca- tholike Religion, and not your new deuifed way of feruing God without crofting, Chryfme, Holyw:ter, Prayers for the dead, deuotiontotheSainrs, &c. and full of carnall li- berty, in all things pleafing to the flefh, as manages of Priefts, and worldly liuing of all, without any renouncing of fecular affaires for the ieruicc of God, and repenting on- ly with a little griefe, nowoikes of penance being after required, .with many other points of. lieentioulheile. If any held with this Relgion in all thefe point?, ullwho they were, when and where they liu?d, if you can, till within thefe hundred yeares, and that is as late as the neweft of o\irpoints,to giant you your owne faying. Paul, Neuerwe-e any {o iuftiy to bee taxed for cauil- ling, as you: for what can it elle b.e, when all your points , in that manner you hold them, haue be enc plainly Ihewed to againjl Pepery, 67 to bee new, to fly to this general! real on for euafion? T/ic Church in the rime of theie ancients, was the fame with ours in all matters of faith, as I haue full/ declared, neither can a few ceremonies fince,more corrupted, and therefore by vs abelifhed, eftrangc our Church from theirs, no more then the breaking downe of the brafrn Serpent, and f'er uing God without it in He^ektahs dayc?, eftranged the Church then from the Church in the time of Mofes. As for the holy Martyrs, it is a moftvamc bragge that they fealed your Religion with their blood, which was not then in queftion. It was rather our Religion, that they fealed, feeing they commonly It •rFeredforfuch zealcto Chrift, as that together with him they would not worfhip Jdols, as we alfo refufe to doe. For holding the fame points with vs in eucry particular,it is not necelfaiy to (hew any that did, it is fufficient to proue our Religion true, and Apoitolicall, to h i, : e (hewed the rifing vp of all thole rites, that we haue done away, to haue becne long after the Apoltles dayes. And for carnall liberty, whereby you feeketodifgrace the truth, herein you blafpheme theveiy liberty oftheGof- pell, after ti.e manner of the malicious Pharifees, who cry ed out vpon Chrift; 'Behold a glutton, and drinker of wine3a friend ofTfiblicaw and fmner j* whenhee did no more then hee might in taking liberty herein. For eucn fo wee maintainc liberty of mariage to all men, and reiccl: your fuperltitious aufteritiesj becaufe mariage is honourable amongft all men, and wee would not through a multitude of obferuances makeChrifts calie yoake and light burden, heauy,hke to that vnder the Law, of which Saint Peter complaineth that it was fuch, that neither rvc\ mr our Tethers were able to bearet And if experience may be heard, this your taking vpon you to be ltricicr then God, fliall bee abundantly conuinced to open a farre wider gap to licentioufneife, feeing all the world ringcth of the carnality, vncleannetfe,and diiTolute- neire of your very votaries and Prieffo, and of Rome if felfe abouealh And it is obferued, that your very Confcflions and appointments of penance is turned inroa fountaine of lib crty^ffeeing more riots and difordcrs are againft the time K i of Heb.15.4, Ad. iMc 6% Ccnt.%. *,i©o K^yin Antidote to the LhHttb* of (hrifc in /M/7 comitted,tbcn' all they care before. S crg.Paul. But canyo* not (b?*> any that were of your reformed Reltoien for fttbftauce and matter of faith from the time of the an- cient Fathers, till Luther. That wot a very long difiance of time of about 1 0 00 yearet, ^Doeyon hold that God wot without a true vifible (fhurch aUthti time f Paul. God was neucr without a true Church, neither was (he hid long at any time : For till the Pope was made an I doll, and idolatry with Images, and with the Malic tooke place in the Church, and the Virgin LMary was made ioynt mediator with Chnft, it was a true Church, which was till about Anno 700. And when the Latine Church was by thefe abhominations corrupted, rhe Greek Church ftill continued more found : for they withftood the Popes fupremacy,oppofed images, held no tranfubitantia- tionmeitherfubfenbed to the points maintained by the Ro° manifts, till the Councell of Florence, *Anno 143 9, at what time I haue alio ihewed, how much this fubfeription was miHiked by the body of that Church. So that if no where elfe,y et in Cjrecia the true Church was to beffound,till then. But there wanted not oppugners of Images, and of the Popes iupremacy in otherplaces at the fame times. The Councell of Franchjord was famous for determining againft Images, as I haue alio declared. Betweene 700 and Anno 800 Albtrtvu G 'alius a French Bifhop oppofed lumfelfea- gainftrhePopeinhis Legate 'Bom face , and with him one Clemens a presbyter, and Samfon, who were therefore ex communicated by the Pope, and imprifoned* And about the fame time lohan: Mailrofus -and Qaudim Clemens ient from Scotland; & firft Profeilbrs of learning in the Vriiuerfi- ty of PWr£,denyed to fubferibe to the Romifhiiiperftitions. Betweene 800 and ooo< (fUudimTaurinen^s Bifhop oithu. rin'mTiemont, denyed the Pope, to bee an Apoftohke Bi- (hop,for he is not,fayd he,an Apoftolike Bifhop,that fittcth intheApoftohke chaire, but that fulfillerhan Apoftoljke office. He caft images out of the Church,and impugned the worshipping of the crolle. About that time were loh. Scot us alfo and ffertramtlut denyed the xczllpxefencQ^nne 847. Ther- againjt Popery* Thergaudtu Bifhop of Treuiru inueighed againft Pope Nicolas, calling him Antichrift,for which he was excommu- nicated,and afterwards flaine. Betweenc An. 90oand looo, Otho impugned the (upremacy, and tArntilfhus called the Pope Antichrift.Betweene An.iooo and i ioo, Berengaritu impugned the reall prefence , of whom I haue already fpo- ken. About that time Leathering an Archbilhop in France was of the fame opinion. Betweenc An. 1 1 oo,and 1 200. A certaine Bifhop of Florence preached, that Antichi ill was come,in the time of Pafcalts the lecond. Alfo one Francis an Abbor,and Petrtu de'Beun a Pried, impugned the reall pre- fence, with many other Popifli points: and 'Bemardis famous for many points againft Popery. Baweene Anno 1 200, and 1 300, Cjultelrn. de Santlo amorc, was banifhed for an hcretike and had his book^s. burnt ; and 'Robert grafted Bifhop of Lincolnc,greatly oppofed the Pope. Between ^.1300 and 1400, Viis IobnfVickJffi profellorof diuinitie in Oxford, who oppofed the Pope in fundry points. And out of Greece came diuers by reafon of the Turkifh tyranny, amongft whom Marfilita Tatauimu was of mod note : he{ maintained that thePope had no power ouer other Bifhops , much letfe ouer Kings. Armachantu an Archb. in Ireland, and Manxes deRupefaffa were of the lame opinion alfo. And after this Ishn Httjfe yand lerome of cPr*gue,wkh almoftall the country of Bohemia, were famous for (landing for the truth. Scrg*Pau\.Buttbefewere6Htafewin an age, neither could thy make 4 Church : bote hafnedit, that there were no mure nil Wjckliffes ahw* f Ttut. Where Bifhops and learnedieachcrs haue been ftir- red vp to rrand for the truth ,therc is no doubt, but as lights of the world they did inlightenmany morc,though they be to vs vnknowne. Neither was the myfterie of iniquity growneto that height till about tftcklffis time, and die dayes of the fucceccing Worthies, fo that the Romane reli- gion was not altogether fo dangerous : but now they being aim oft quite gone from Chrift, their fupcrftitious deuotion increailng towards the Virgin LMarjf , and the rert of the Saints/atisfying for a mans owne fins in part, being taught, K 3 and 66 Auentin : Regt- noidAib.z. X nhittibii H^.Magd. Cent. 1 1. Htfi Magd. , cm. 35 .a. MftMaga\ Ciw.14. -»-A- r - •• • .;:?w ... Willctrrtr-tf. flul, PapifmL K_An Antidote and the merit of workes, andfreedomcofwill fee vp, and the affurance of faith condemned, and fuch horrible ido!a- try with the Maife more then euer committed, they which had the Spirit of God in any rneafure within them could no longer forbeare, but in great companies vtccrly feparate from the Chu ch of Rome, left whilft they would bee wor- fhippers ofChrift^they (hould become limmes of Antichrift, to the deftruction of their foules. Slymas, Nay rather are ye now become limmes of Anti- chriftj by following CMarttn Luther a Monkc, that brake his Vow,and maried a Nunne, & wis of a notorious wicked life, and had confultation with the Deuill, and fo went to the Deuill at the laft: and by following King Henry 8, a man fo fenluall and tyranicall 5 for thef e and fuch like w. re your leaders to this Schifme, and not any good Spirit, as yee pretend. VauL In feeking to wound the truth through the fides of thefe men,y ou doe but according to your toccuftomed msn- ner,it being one of the Pillars of your Religion , to lay flan- derous imputations vpon your Aduerfaries, as a late Writer of ours hath notably (hewed. But as for Martin Luther, it is well knov/ne^that he was a man of great zealc for the truth, and fucceeded accordingly ; your Pope and all your power not being able to lay violent hands vpon him, but that hec wasprcferued to dye in peace. If there were any thing tax- able in him , in what holy man hath there not beene like- wife? it is no preiudice to the truth,which hee ftood for,no mor e,th en Saint 'Pauls forepalled perfecuting andblafphe- ming was to the Gofpel. And for King Henry 8, God can vie any mftrument to beat down the pride of fuch an enemy as the Pope, as he vfed T^ehuchadnesjzar to chaftice idolatrous ludah^nd the Syrian Pre/id ents,and Romane Emperours,to deftroy Chrifts enemies, and to abrogate the legal! leruice by burning vp the Temple, and yet this made nothing the more for the credit of the Iewes Religion , or djferedir of the Chriftian thus aduanced. But becaufe you haue gi- uen mee fo iuft occafion , I fay that if the wickednefle and miferable ends of chiefe ereftors of any Religion ^ be tgttinjl Popery. :■. 7i • - be an argument of a bad religion, as vndoubcecfiy it is, the Religion of the Church 'of Pome is abundantly con- ' uinced to bee fuch ; feeing fo mai /Popes haue beene Co '•' notorioufly wicked, and penflied lb miferably, and fuch ap- parant iudgements haue beene executed vpon others , that hath holpen to aduance k. Gregory the third , who drew vp i the Popedome to fuch a high pin, was a moft wicked man : for when Pbocas, who had murthered Mauritius , and was Plat'wa, therefore greatly taxed by the Parriarke of Conftantinople , j for which hee was much offended with him, hce fent his j image to Rome, and Cjregory receiued it honourably , and flirtereth with this parricid •, but inioyed not long the ho- nour of vniuerfall Bilhopthus attained, for he dyed within nine moneths after. AndT^v^thefounJerof the primacy proucd fboneafcera flothfull beaf1, c.uelly numbering ma- ny of the Nobles,raui(hiiig many M itfons and Vngins,wal- lowingindayly drunkenneire, and accordingly was rewar- ded. For hec was taken by 'Trifctu, and Heracleon, and his I hands being fl ft cu: off, then his priuy member, he was be- ; headed, and his body burnt in a brazen Bu 1, and all his po- fterity deftroyed with him. Silnefier the fecond was a Con- iurer,and was flaine by the Dcuil,when he was faying Matfe j in the Chappell of the Croife ofJerufalcm. lob* the 13 ' committed Jnccft with two of his Sifters, and wasfiaine at . thelaftin the act of Adultery, Cjregory the fcuenth put out! the eyes of M» the 15, and killed him with famine in the : Cattle of Saint Avgefa, that he might reigne in his fteadj and | hauing laboured mightily toadinncc thepapallSea, he was fiiortly cut offby a ludden death, and his body was di awne by the feet through the meets, and pierced with /peares by tht Romanes. Whereupon the Hiitory called FtfcicMltu r>wporum> no.erb, thatf^if Btjbops of Rome were mwadajes Jl'4iHe,4s'ix the Ttmttttte Church, bat were mt made C^Urtyrs as they, xh>rcwasthe Uk? de.ttb , but not the like caufe : tb.j fi.fftred, asmtldcUmbis Udomrg the Lamb* Chrtft , thefeas rzuewr.gW !> es attempting anew Fmptre. Grtgory th'1 ninth dyed in de/pu e. 8 niton the eighth dyed ofmadnelfe. Panlthz fecond, hauing - voted as much as euer did HifUga- balm Tampon »L*tui R.Barttsfipptem. c!:ron.Nan;l. lob. ZMaxm* •FafcicTempt OLoi, Tlit.vit.poniif. :r T* V. ' Tafqiil. - . | • ■ . Napkr . baba;&f€& V an Apoplexy. t*Al*xa*der the fix!f. committed lUceft With His fr^ne ctatotcVi^Wyft he maricd tirhis , tafvfgjr tb^^iwA^ ty ntF" ^4 the fourth in chevefy boYemAKfrs Vohc^biijc.VWthc third, fetter dyed in when he had waxed old in a fiMhy '£6ur$ oflifc^, dyed, cry ing out. my finnc is alwayes againft mee. Knd what mould IrcctonVpmore: whofb defireth to read further of them, let frimlooke into cPolanmrDantfart 2.^.407 : and Parser of the Crolle , who fheweth what whores, and Ganimedcs by name, fcuerall Popes hauc had. Sergipu had UWaryvia. gre- •jwjthefeuenth, Maiildu. Alexander the Cm, Lnoretta: all their daugbrers or Sifters. Sextus the fourth Lad for his &£ nimedc Riarim. Ih'Uus the fecond, Germans. Lee the tenth, Hjpolitiu. lulitu the third, Innocentins9&c. And Napier ,\vho in his cxpofition vpon the ReueUtion rcckoneth vp the num- ber oTmoft notorious Wicked Popes. There hauc beene thirteene adulterers: Three common Stewes-haim* a s:foure inceftuous perfons : elcuen Sodomiticall pcrfons : fe -en ere- ctors of Stewes, and two and twenty Necromance- s. And HenricHi Echarttis, who in his bookc called Tapa Phanfai- *,4«/reckoneth vp the vileft herefies, wherwith Popes hauc been tainted. Some Sadduces , fome Mont_an fts, Arrians, Neftorians,Eutychians,and Epicurcs,and patFons of wicked- tteiVc.Jnnocent 4, defended" for gold any luxury in the Cler- gie. %Sixtut 4gaue liberty of Sodometry to the Cardinals. Alexander 4 lent into England for money, abfolution t« all periuredand wicked perfons. Serg. Paul, tsfrethefe things true? uitpefllble, that fo many monfiers fbouid fit in the ts4poftoltk$ chair e ? jet it u true, .the office doth net priuiledge from ftnne , elfc Fudas being an tsfpoftle fhould not hone been a 'DeuiU, As I udas therefore was nopreit*dice to the ApqftolicalJ office, nomorc it may bee are fome vicleed I3 opes to the religion by tbem maintained. Elfc bj the like reafon the wickedneffe of fome of your *B$fbops & Mirafters would be an argument againft yotir religion, Paul. Forthe truth of thefe things I haue afledgedmy authors 5 wJho in thefe lifting times would not hauc written thus,if they could hauc been difproucd.And howioeuer the wicked- **♦ # • \ ^v. v x 4> 5 N v J : \V