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 5,1' 
 
 01 
 
The  Grounds 
 
 Of 
 
 RELIGION. 
 
Terlegi  hum  Itkllum^  in 
 mo  nihil  reperio  orthodoxy 
 fdei  vel  bonis  moribm  con- 
 trarium ,  quo  minus  cum  pu- 
 blic a  militate  imprimipo/^it. 
 
 Ex  JEd.  Sabaud. 
 Decemb.  z^. 
 
 ^^•51.  GeOKS.   5t  RADLING, 
 
 S.  Th.  Dr.  Rev.  in  Chrifto  Tatris 
 Gilbert!  Epifc.Lond, 
 ^(tcelUriRS  Dome(iicHS. 
 
 f  f -^  ^>tf##f  •;^'f  f  f  If  $  f  If  fM^-lf  # 
 
SOLOMON  S  GATE, 
 
 er 
 
 An  Entrance  into  the  Church , 
 
 J[ Familiar  Explanation  of  the 
 Grounds  of  Religion 
 conteined 
 
 In  the  Fowr   Heads  of 
 
 CATECHISM, 
 
 viz. 
 
 The  Lord's  Prayer. 
 The  Apojlles  Creed, 
 The  Ten  Commander/ients. 
 The  SAcraments. 
 
 Fitted  to  Vulgar  Underftanding. 
 
 By  hy-LM^'^^- 
 
 i  Cor.  XIV.  XXVI. 
 Let  all  things  be  done  to  Edification. 
 
 L   0  N  D   O  7i^ 
 Ptiotedby  R.Dan  IE L,  1662. 
 
^ 
 
To  the  Moft  lllw 
 JiriousTrmefs 
 
 Duchcfs  of  M*^^«^ 
 
 increafe  of  Grace  Herey&  th&lpiproy*ei 
 R^ards  of  Glory  Hereafie'i^^^i^'' 
 
 MADAME, 
 
 He  Defign  of 
 
 «»^^   1  liis    plain 
 
 Treatife  being  to 
 
 ^  4       In- 
 
The  Epiftle 
 
 Infufe  Notions  of 
 Teace^  Ohedknce 
 into  the  Minds  of 
 the  Muhifude^hj 
 a  fam  "liar  Declara- 
 tion ohheGrounds 
 o£  Cbriftianify  ,  I 
 could  not  think 
 how  to  recom- 
 mend it  to  puhlkk 
 UJe   with     fairer 
 
 Ad 
 
Dedicatory, 
 
 Advantage ;,  then 
 from  Tour  High- 
 /?^j"Hands;\vho;,as 
 Tou  are  in  Tour 
 Terfon ,  both  for 
 Natural  Endow- 
 ments 2.nd  Moral 
 Excellencies :,  the 
 ^JM'troir  of  Tour 
 Sex:  fo  in  Tour  Re- 
 lations ,  are  the 
 
 Wife 
 
Ihe  Epiftle 
 
 Wife  of  a  Trincfj 
 whofe  Herokal 
 Vertues  renderd 
 Him  the  Delight 
 &  Terr  our  oiFor- 
 reign  Nations;and 
 the  'Daughter  oi  a 
 Statefman,  whofe 
 Wifdom  is  the  Pil- 
 lar of  pubhck  In- 
 ter eH  ,  and  His 
 
 Qoun- 
 
Dedicatory. 
 
 Counfels  the  But- 
 trefs  oioux  Teace. 
 Indeed  the  Sub- 
 je&  doth  of  it  felf 
 challenge  a  Reve- 
 rence from  the 
 Reader^  &  Ufef ni- 
 ne fs  is  ajuft  <L4po- 
 logy  for  T^Iainnefs:, 
 befides  that  Sa- 
 cred Truths  shew 
 
 beft 
 
The  EpHle 
 
 beft  when  they  are 
 feen  in  their  own 
 Light ,  and  have 
 that  Native  Beau^ 
 tj  about  them, 
 that  they  Hand 
 not  in  need  of 
 Additional  Helps 
 of  Art :  Yet  to  fe- 
 cure  the  zAuthour 
 from  that  Cenfure, 
 
 & 
 
Dedicatory. 
 
 ^xhzlVork  from 
 that  Contempt  , 
 which  the  Vulgar 
 T)refs  and  mean 
 Language^thcj  ap- 
 pear m^,  is  too  apt 
 to  Betray  the  m  toy 
 the  Lufire  of  fo 
 Great  ^.Tatronage 
 v/as  even  to  Ne- 
 •celTity  Convenient  y 
 
 and 
 
The  EpiHle 
 
 and  will  beyond 
 all  Doubt  be  Suf 
 ficient.  Tour  Htgh- 
 nefs  Name  will  be 
 Amulet  againft 
 the  Cenforiousy  & 
 Charm  to  the 
 Rude.  Wherefore 
 that  I  have  thus 
 for  the  TubiicJk 
 fake  prefum'd  to 
 
 Ad- 
 
"Dedicatory. 
 
 Addrefs  a  parti- 
 cular Refpe&,  will 
 (I  hope)  be  Inter- 
 preted a  pardona- 
 ble Ambition  in 
 Him,  who  is 
 
 i.\ 
 
 maidame; 
 
 Tour  Wlghnefs  mofl  HumhU 
 And  Devoted  Servant 
 
 ^S^w  Littleton. 
 
To  the  R  E  V  E  ^,Fif©f^ 
 My  ever  Honoor'd  FatWj/ . '^<,,^. 
 Mr.  THOMAS  UT'tl^fq£^j^''' 
 
 ^n 
 
 ^yS- 
 
 R  E  c  t  o  R  of  Suckley  ia^tibc  DidC^  '^/ 
 
 Honout'd  Father,  ^^fe~^ 
 
 '  '^'^  '"^^{Hat  old  complaint  of  St.  Jcrom, 
 that  Divinity  is  become  every 
 ones  Trade  ,    was  never  more 
 _  feafonahle  then  of  late  times  a- 
 
 mongfl  US  ;  when  all  PrefeJJions  Invaded  the 
 pulpit ,  and  God's  word  was  rudely  handled 
 by  thofe  that  were  Bunglers  at  their  own 
 trades.  To  vindicate  me  from  that  Impu- 
 tation of  unfeemly  meddling  with  faered 
 things ,  If  my  EducatloKy  which  hath  hen 
 all  along  In  Letters^  and  the  Implojment  t 
 amlny  which  retjulres  of  me  fometlmes  to 
 perform  the  place  of  Catechill^  yolll  not  ferv  : 
 yet  the  Relation^  which  I  and  this  Treatife 
 hoth  have  to  your  f elf y  will  abundantly  plead 
 
 '^ 
 
a,  defence,    for  if  the  Church  hath  accept-. 
 ed  Cervices  of  this  nature  from  f ever  al  of  her 
 fons  In  the  Laity  ;  then  I  hope  ,  /  that  am 
 not  only  a  Son  of  the  Church,  but  the  Son  of 
 a  Church-man  too  ,  (hall  efcape  cenfure  ;   e- 
 fpecl ally, when  /  own  my  felf  In  thi^  fmall 
 jvork^  no  other  theny^nr  Amanuenfis,  and  do 
 hut  copy  out  thofe  notions  of  Truth  a^d  Du- 
 ty, vphrewlth you  by  your  early  Infiltutlons 
 feafond  my  Touth  :    So  that  IneffeEl^the 
 Book^I  prefent  you,  is  as  much  your  child , 
 as  the  n'rlter  of  it ,  and  this  Explanation^ 
 what  it  is,ts  Vip  ns  Filia  soc\s,(the  veneration 
 I  owe  to  a  Father  will  jufiifie  the  Allufion ; 
 I  mean)  fAfEcho,  the  rebound  and  reports 
 at  d'jftance  of  your  InftruBlans ,   and  thofe 
 difcourfes  you  made  a  fcore  of  years  ago^  at 
 H-^.ks-Owen.    Sir,  Jt  was  then  your  cufiom 
 con^ ant ly  on  Sunday-afternoons  ,    with  aH 
 familiar  plalnnefs  ,  to  fet  forth  the  Grounds 
 of  Rehgion  ,  ^;?^  Principles  of  Chriftianity; 
 an  exerclfe  ( though  performed  In  the  Desk) 
 of  as  great  necejfity,  and  tend'ing  as  much  to 
 edification  ,  as  that  other  ( I  waygoing  to 
 fay  )  IdollzJd  way  of  Preaching,     ret  the 
 fad  truth  is ,  that  In  this  age  of  dlforders  ^ 
 Preachin?,  hath  not  beenfo  much  abused,  as 
 Catcchizms;  (  with  other  holy  ordinances ) 
 hath  b.sn  dlfufed.    And  Indeed,  to  this  neg- 
 
 ieB 
 
leSi  vfe  may  mainly  impute  mofi  other  m'f. 
 carriages.  M^hen  the  Gronnd-work^  Jinkj  y 
 ^tts  ne  wonder  if  the  building  totter^  a>id  run 
 to  decay,  and  If  thefe  Foundations  (hould  be 
 fhaken  ,  it  may  iufily  h  fear'd,  that  the 
 Tvhole  F abrick, of  Chmch  and  Snzc  will goe 
 to  rwne^  and  fall  into  confufon.  ^An  nn- 
 grounded,  C  hr'flian  rvilf  be  eajily  perfivaded 
 to  give  hlmfelf  up  to  ar^y  .vild  opinion  or  loofe 
 ■praH'fe^  to  turn  Here:tck^  or  Rehell ,  and 
 prove  a  fit  In^rument  for  the  managery  of 
 Satan's  defgns. 
 
 I  mufl  confejs^  that  much  hath  been  writt 
 already  upon  thefe  Sub-eEis  ;  fo  that  the 
 very  "Titles  of  chofe  Bookj^  which  have  been 
 intended  Comments  ,  and  Sxpojttions  of  Ca- 
 techencal  H^ads,  and  Enarrations  of  the 
 Grounds  of  Religion^  would  tal^e  up  more  pa- 
 per then  this  whole  Dlfcourfe  wajls  :  ^nd 
 /know  there  are  many  Excellent  Treatlfes  of 
 this  kjnd  ,  even  In  our  own  Language  ;  yet 
 I  have  not  met  with  any  one  hitherto ,  that 
 hath  comprehended  all  the  Rudiments  of 
 Chriftian  Do61:iine  (  for  fo  I  thlnh^  I  may 
 fafely  call  thefe  Heads  of  Catechlfme)  in 
 ene  Manual  ,  or  delivered  the  plain  mean' 
 ing  of  them  Info  familiar  a  Phrafe  ijr  Me- 
 thod, For  whlleB  others  Ingage  in  contro- 
 verfiCy  andfpin  out  <«// School-Divmicy  out 
 
 .      **    2.  of 
 
.f  ,hde  fUln  Truths  ,  a«imh,r  n^rg.n 
 luh  LLuons  o«t  of,h  Fathers,  .»j  ^^- 
 
 Sir    Uylrk  Of  'heir  vafi  Mmcs  »«<- 
 
 rlr,s  Ifm,  Skill ,  "  i''^'  '"'I  '^''Tt 
 
 oetical  i»urpretan«>,  ,f  every  cUufe ,  r,>ri 
 fLord  ,  Id  the.  4  the  Mefe^e.ce  - 
 /ether  Nor  hme  I  teen  roMting ,  as  oc 
 %o.:ha.el-^lted,.yandd,.nJobr   I 
 
 iivraBlcdconf,deramns,  mrfear  djome- 
 "imes  to  enur  the  Lfls  ag..nft  the^ona- 
 nms  aU  (their  Trofelytes  )  o.r  Sedans 
 jer  .0,  fo  as  ,0 fetch  '"/'"'f  *  f "» ^^^ 
 Ihorlty  vlthoot,  im  m.ke  ufe  'fM/^'"- 
 1,  Lly,  the  prefect  place  .forded  me. 
 Th^e  Vee.  the  larger  in. ny  0'^^"'."^ 
 the  Lords P- aw;  hecmfe.ndeed  „  yhe 
 Ground  .f..//Lia,.-y.    htheCrccdldU 
 
 not  th,«kM  f4^  ^^fi'  ",  Z'Z  tJleall 
 HereSesfo  lo«gfi>!ce  exploded  ,for  fear  eajt 
 
 ":feicU''t'":o.lhoMteach  them ;  (/«- 
 i„,  there  have  been  too  many  ,n  oar  lateSe- 
 
 frr-rzffzit'Vb^z^^^^^^^^ 
 
 asjitWinff  them  into  Lrean,/"'* 
 Zyfelfilthaf,ort,aniiiype)Or.Mo._ 
 
explication  of  the  Myflerles  of  our  Faith' 
 JVhen  /was  upon  the  Decalogue ,  /  could  not 
 but  make  National  refieEil-ius  pfpan  each 
 Commandement  ,  yet  fy  oi  to  convince  the 
 ■whole  People  ,  not  to  upbraid  any  one  V ar- 
 ty \  for  though  the  Adt  of  Olilivion  In- 
 joyns  m  to  forget  Injuries  done  to  Men  ^ 
 yet  Religion  will  oblige  nf  to  remember  our 
 Sins  agalnfi  God.  The  Sacrameniis  / 
 have  handled  w'lth  that  brevity ,  that  I 
 have  not  there  much  injifted  on  /^<r  Rites, 
 wherewith  our  Church  admlnljfers  them  ; 
 but  elfewhere  In  the  Book^have  in  the  gene-" 
 ral  offered  fomewhat  to  their  defence.  Where 
 J  plead  (tXdmlfslon  of  all  to  the  holy  Ta- 
 ble ,  /  would  not  be  under Sfood  to  fpeakS^r 
 thofe  which  are  under  Church-cenfures.  On 
 every  of  theje  parts  I  hiive  fald  little  ofthf 
 much  which  might  have  been  fatd  ,  and 
 for  ourht  that  I  know  nothing  that  has 
 been  f aid  by  others  J^aving  had  afpecial  care 
 all  the  way  of  the  Ei<^hthCommandemcnr. 
 5/r,  Tou  are  the  onely  Author  that  I  have 
 confdted ,  and  thefe  (heets  have  not  been 
 the  travail  fo  much  of  my  Invention  OrS  of 
 my  Memory  ;  while  I  have  been  reco- 
 verlni^  thofe  Notices ,  your  Infiltution 
 lodg'd  in  my  young  head  and  heart, 
 wherefore  what  I  have  fail'd  In  Elegance 
 
 *  • 
 
,-  .ir,<,«  Br  Solidity  of  matter  ,  / 
 'f  flfZl  hZ  yo.r1>irdo.  for  ,  (/«- 
 '!"'^  l-V  Irlf/to  the  method  of  the 
 'RefurreSto',,  ''J"^.\Jj„i  nL  crave 
 
 ',ha,   Cod    1'"^^%,  I  ^„j  Lll  «n. 
 ierftandAf'^-f'l'.l.   ii  „hat  Ohli. 
 
 :r:rv*:/:/P»/ /''/;: -''^ 
 
 ''^if'L     he  tZ  tuts  forth  a   Book 
 "}  VrUo«       and   letit  an    irreUg.oH, 
 
 l,fe     tlotl)  fat  ^         ^^^ 
 
 U,^e  ht,  Bo>^,    S,J  ^^  .  / 
 
 ^reat  care  a«d    lov^         J  ^ 
 
 that  Zas  irUipled  .n  Mg-'r,  h  yoaj 
 nf  and  thoad  Scholar  to  fHndry  Ma- 
 felf,  and  ""V  h™tn-JS.  /  thought 
 fters  «''{>'"[; f^,,  Gratitude  to%e. 
 it  then  the  »'f  fi"'%^  „i  defyn 
 ,„„  you  -ll^^    'Ze  'Me».riJ'of 
 
 ZoT:o.u^j;-s:,rt§::t 
 
in  you  have  had  fo  Urge  a  jhare  )  heap 
 upon  you  the  bUjfmgs  of  Peace  and  a  long 
 Life ^t hat  you  may  fee  and  partake  the 
 profpertty  of  Jerufalem  ,  fhall  he  the 
 dayly  prayer  ofy 
 
 Dear  Fattier, 
 
 st.Them«,.uy,  your  moft  dutlfull  and 
 
 obedient  Son 
 
 Adam  Littletotr, 
 
 An 
 
 Im 
 
Sentences  out  of  Scripture* 
 
 Heb.  V.  12. 
 
 F  Or  when  for  the  time  ye  ought  to  he 
 Teachers  ^ye  have  need  that  one  teach 
 you.  again  ,  icvhich  be  the  firfl  Principles  of 
 the  oracles  of  God ,  and  are  become  fuch  as 
 have  need  of  mlk^ ,  &  not  ofjirong  meat, 
 
 1  Tim.  T.  13. 
 Hold  faftr  the  Form  of  found  Words, 
 yohich  thou  haft  heard  of  me,  in  Faith ,  and 
 J-oYC,  which  is  in  Chrifl  fefns,. 
 
 Prov.  XXn.  6, 
 Train  up  [or  Catechife^^  a  Child  \n  the 
 way  he  (houldgo  ;  and  when  he  is  old^he  will 
 not  depart  from  it, 
 
 Pfal.  XXXIV.  11,12,1^,14. 
 
 Come^ye  Children  ,  hearhjn  unto  me  :  I 
 will  teach  you  the  fear  of  the  Lord,  what 
 man  is  he  that  dejireth  life  ,  and  lovcth  ma^ 
 ny  dayes^that  he  may  fee  good  > 
 
 Keep  th)iTonsytfrom  evil ,  c^  thy  lips 
 from  fpeakjng  guile. 
 
 Depart  from  evil  ^  (^  do  good  ;   feek^ 
 Peace  J  andpurfucf^^ 
 
 Pvor. 
 
Prov.  IV.  35. 
 
 Keep  thy  Ht^rtTvith  all  diligence  ^  [or, 
 above  aU  keeping :]  for  ont  of  it  are  the 
 fjfffes  of  life, 
 
 Pfalm  CXI.  10. 
 
 The  fear  of  the  Lord  is  the  hegmmng  of 
 Wlfdom  ;  a  good  Vnderjl adding  [or,  good 
 ffeccefs]  have  all  they  that  do  hh'  Com- 
 mandements.  ^ 
 
 Ecclef.  XII.  13, 
 
 Let  m  hear  the  Conclufon  oftherehole 
 matter-.  Fear  God,  and  Keep  his  Com- 
 mandemems;  /.r^A^^"  The  WHOLE 
 DuTit  Oe  Man. 
 
 An 
 
An  Explaiiatioi 
 
 o^^/^^rw 
 
 R  E  L  I 
 
 E  L I G I  o  N  is  the  Pear  of 
 God.  /.  e.the  acknowledg- 
 ing &  worfhippingofGod. 
 God  is  known  by  his 
 Works  and  by  his  Word.  There 
 was  never  any  Nation  which  did  not 
 profefs  the  worfbip  of  God.  An 
 Afheift  was  alwayes  counted  a  mon- 
 fter.  MowmoftCountriesfollowing 
 Nature  as  their  guid,  havemiftaken 
 either  in  the  matter  or  manner  of 
 theirwoiftiip.  The  Heathens  there- 
 fore,   iuch  as  Indians,  Scythians^ 
 
 Turks, 
 
Turks, &CC,  worship  either  a  falfe  God, 
 or  with  falfe  worfliip.  But  God's  peo- 
 ple being  guided  by  tiie  light  of  Scri- 
 pture, do  embrace  the  true  Religion ; 
 the  letoifh  Church  in  the  time  of  the 
 Law,  the  Chrtftian  Church  under  the 
 Gofpel.  For  after  the  coming  of 
 Chrift,  the  Rel  gionof  the  lei^shzih 
 now  no  lor.'ger  ulc ,  fince  it  was  but 
 afh^dowand  type  ofChrift  to  come. 
 For  Chrift  the  Sun  ofRighteoufnefle 
 being  rifen ,  the  Ceremonies  like  flia- 
 dows  are  fcatter'd  and  fled  away. 
 Chrtflim  Religion  then  is  that  Do- 
 arine,  which  Chrift  himfclf  taught 
 when  he  was  on  earth  ,  confirm'd  by 
 miracles  and  holineflfe  of  Life,  and 
 fealedwith  his  precious  Blood  dying 
 on  the Crofs.  Chriftian  Religion  is 
 at  large  conteined  in  the  holy  Scri- 
 ptures, />.  in  the  writings  of  the  Pro- 
 phets and  Apoftics ,  who  were  the 
 Pen  men  of  the  holy  Ghoftj  But  it 
 is  chiefly  compriz'd  in  the  four  Heads 
 cfcuuchifm ,  which  we  Call  the  Prin- 
 
 cipUs 
 
ciples  of  religion.  Now  Catechi/m  is  a 
 brief  and  plain  Inftitution,  which  ex- 
 plains the  Myfteries  of  Fairh,  and the 
 Duties  of  a  holy  Life,  in  that  manner, 
 that  they  may  be  eafily  underftood 
 by  any,  even  the  raoft  vulgar  appre- 
 henfion  :  Wherefore  'tis  call'd  the 
 Sincere  milk  of  the  Word. ,  as  being  fit- 
 ted to  the  capacity  of  little  children, 
 which  as  yet  cannot  bear  more 
 weighty  difcourfes ,  which  are  corn- 
 par 'd  to  foM  meat.  This  Dodrine 
 then  is  plain  that  it  may  be  rcceiv'd  by 
 the  Underftanding,  andfliortthatit 
 may  be  held  in  Memory;  yet  full  too 
 that  it  may  inftrud  us  in  all  things  ne- 
 ceflarytofalvation.  Foritis  madeup 
 offour  parts,  whereof  the /vV/teach- 
 eth  us  what  we  are  to  believe  con- 
 cerning God  and  the  Church;  the 
 Second  y  what  dury  we  owe  %o  God 
 landman;  the  Jhtrd  defcribes  a  me- 
 thod of  praying;  the  Fourth  dcWvcts 
 thofe  Sacred  feals,  by  which  this  do- 
 arine  is  confirmed.  The  ConfelTion 
 
 of 
 
of  Faith  is  fetdown  in  the  K^poftles 
 Creed.  The  Law  of  God  eontcitvd 
 in  the  TinCommandements  is  the  Rule 
 of  life.  The  Lord's  Prayer  is  a  moft 
 abfolutc  form  and  pattern  of  Prayer. 
 And  lafeiy  the  two  Stcraments  of 
 Bapti/my  and  the  Holy  Supper  ,  are  in- 
 ftead  of  Seals.  Thcfe  ate  the  Pillars, 
 upon  which  not  onely  ihe  Church, 
 but  every  raithfull  foul  is  in  the  Spirit 
 builtup  to  perfect  knowledge  and 
 bkffednefle,  to  grace  and  glory. 
 
 AH 
 
AN  EXPLANATION 
 Of  the 
 
 L  O  RD'  S     PRAYER. 
 
The  Lord's  Prayer. 
 
 O 
 
 %Jr  Father  Tphich  art  in 
 heaven.  Hallomdhe  thy 
 !Afame.  Thy  kingdom  come. 
 Thy  mil  he  done  in  earth^as  it 
 is  in  heaven,  ^iyem  this  day 
 our  day ly  bread.  And  forgive 
 us  our  trejpajfes,as  m forgive 
 them  that  trefpafs  againfl  us: 
 dAnd  lead  us  not  into  tempt  a- 
 tion;  but  deliver  usfromevtL 
 For  thine  is  the  kingdome  , 
 thepowr>  and  the  glory, for 
 ever  and  ever.  <iAmen. 
 
The    Lords 
 
 PRAYER. 
 
 R  A  Y  E  R  is  a  calling  upon 
 God  in  time  of  want  or  di- 
 
 ftrefs  ;  and 
 
 a  returning 
 
 of 
 
 praile  for  blefllngs  receiv'd ,  or  deli- 
 verances obtcin'd  :  Orindeed  more 
 generally,  and  fuitabiy  to  the  nature 
 of  this  holy  cxercife  ,  abftra^^ing  it 
 from  ouroccafions;  'tis  a  Meditation 
 upon  God  ,  his  effencc  and  his  Attri- 
 butes; his  Word  and  his  Works ;  and 
 an  acknowledgement  of  his  power 
 and  wifdome  and  goodnefs,  whereby 
 he  orders  all  things  to  his  own  glory 
 andourgood.  It  is  indeed  the  fpecial 
 ad  of  God's  worfliipj  for  K^doration 
 is  nothing  elfe  ,  but  a  pratying  to  him, 
 \\vhom  we  adore :  Whereupon » the 
 A  heathen 
 
 a  ^tfingit  facros  aurt  vel  marmore  vhUhs, 
 
3,  The  Grounds 
 
 heathen  well  obferv'd .  that  'twas  not 
 he  that  graves  the  idol  ,  but  he  that 
 prayes  to  it  i  which  confecrates  the 
 Deity.  This  is  furc  ,  that  his  Reli- 
 gion may  well  be  queftion'd,  who  u-  , 
 feth  not  to  pray  5  though  'tis  true  too, 
 that  prayer  may  be  abus'd  to  wropg 
 ends,evcn  to  devour  widow's  houfes, 
 nay  to  eat  up  God's  own  Houfc. 
 
 ^owi\\z grounds  of  Prayer  are  laid 
 in  the  nature  of  God,  and  the  relation 
 which  he  hath  to  us;  who,as  he  is  our 
 Creator  and  preferver ,  challenges  this 
 homage  ;  whence  the  Pfalmift  iiQ- 
 quently  invites  all  our  fellow  creatures 
 to  this  duty,&  brings  us  altogether  in- 
 to one  quire  to  praife  the  Lord.  And 
 the  very  inftina  of  naturc,hath  taught 
 ravenous  beafts,^  not  fo  much  to  prey 
 as  to  pray  •,  the  young  Lions ,  and  the 
 young  Ravens  intheir  hunger  cry  to 
 him,  and  he  feeds  them ,  and  fills  eve- 
 ry  thing  living  with  his  bleifing.  Nor 
 doth  our  relation  (o  much  as  our  Ti>ant 
 make  prayer  neceflary;  for  we  depend 
 
 upon 
 
 b  Hon  ;am  prttdari  qttam  precari. 
 
of  Prayer.  3 
 
 upon  him,both  as  to  the  life  of  nature 
 and  of  grace;  nor  are  we  able  to  fubfift 
 or   ad   without   his  conftant  help. 
 Therefore  that  prseeptisno  more, 
 then  nature  didares  to  us,  '^  Pray  ivith- 
 out  ceafmg^QX.  continually  y\\i^x.  is,  In  e- 
 'Very  time^  In  every  place  ^  In  every  bufi- 
 nefs :  The  main  thingin  Prayer  being 
 to  lift  up  the  foul,  to  carry  God  in  our 
 thoughts,  and  have  our  converfation 
 in  Heaven;  as  the  man  after  Gods  own 
 heart  faith  of  himfelf  ,  ihavefetthe 
 Lord  alu^ayes  before  me.  And  in  the  pre- 
 fence  of  fo  glorious  a  Majefty  there 
 cannot  chufe  but  be  an  humble  ,  re- 
 verentjfervent,  ch^arfuU  frame  offpi- 
 rir ,  a  mind  well  tuned  ,  and  the  affe- 
 dions  fo  order'd,the  thoughts  fo  com- 
 posed ,  as  if  one  were  alwayes  in  an 
 adual  devotion. 
 
 Now  God's  jS(jture  makes  it  as 
 
 convenient  for  us  to  go  to  him  in 
 
 prayer ,  as  our  Inter e(l  makes  it  ncccf- 
 
 fary:  for,  as  he  was  pleafed  to  call  c^- 
 
 A  2  braham 
 
 C  I  IhejJ.S.  17.  eiiS'U\ei'isna>i  inthcprtce^t  j  m  CoilAlmS 
 hupraili/iJ'ieiTrAtlU^ii^io.i, 
 
4.  The  Grotwds  of  Prayer, 
 
 braham  ('that  had  frequent  intercourfes 
 with  him  in  this  kind;  h\s fr/end  j   He 
 hath  all  the  qualities,  which  (hould  be 
 taken  notice  of  in  the  choice  of  a 
 friend.     He  wants  neither  will  nor 
 skill  to  do  us  all  imaginable  good  j 
 He  hath  kindnefs  to  intend  us  good, 
 wifdome  to  contrive  it,  and  power  to 
 accomplifli  it.  Nor  are  the  other  At- 
 tributes idle  in  our  behalf;  For  'tis  his 
 Mercy  to  promife  us  help,  and  hislu- 
 ftice  to  perform  his  promife  :  and  the 
 like  may  be  laid  of  the  reft  .Then  what 
 a  priviledge  is  it,  that  a  poor  creature, 
 duft  and  allies  may  freely  fpeak  to  his 
 maker?  That  wc  who  dwell  inhoufes 
 of  clay  may  keep  up  a  commerce 
 with  heaven  >  that  fmfull  creatures  as 
 we  are  have  accefs  to  the  throne  of 
 Grace  with  boldnefs  ,  and  may  chal- 
 lenge a  hearing  in  God's  Court  of 
 Chancery?  d  Shall  not  the  Ittdge  of  all 
 the  earth  ('faith  he;  doright  >  And  any 
 fmner  may  fuefor  his  pardon  with  the 
 fame  plea.Shall  not  jufti^e  acquit  me, 
 
 Once 
 
 d  ^w.i8.  zj.  . 
 
The  K^dvantagcs  cf  Prayer.       5 
 
 fince  mercy  hath  accepted  my  furety? 
 Is  it  not  enough  ,   that  my  debt  hath 
 been  once  pay'd?  Chrift  hath  dyed  for 
 my  fins ,  and  my  foul  fliall  live.   Nay, 
 letourcafe  be  what  it  will,  God  him- 
 felfhath  afforded  us  fuch  Arguments, 
 as  he  will  not  (land  out.  Shall  he  that 
 hath  given  me  a ///f  ,  dznymc  food? 
 (hall  he  that  hath  given  mc^kbody  ,  de- 
 ny me  r<«/wf«^^He  that  hath  given  me 
 his  Son  ,  will  not  he  much  more  give 
 me  all  things  elfe  5  Thus  Prayer  is  not 
 only  like  Ucob's  w  refiling  with  God 
 upon  earth.buthis  fcaling  ladder  too, 
 to  reach  heaven  ;   whilfl   Prayers 
 afcend  to  fetch  down  blefHngs  ,  and 
 blefTmgs  defcend  to  fetch  up  praifes. 
 
 Laftly  ,  let's  but  look  to  the  advan^ 
 /4'^athatcome  by  praying  ,  and  me 
 thinks  no  body  fhould  be  fo  ill  na- 
 tur'd  to  himfelf  as  to  negle£l  it.  What 
 is't,  but  ask  and  have  >  and  will  any 
 one  be  fo  lazy  ,  as  to  refufethepains 
 of  asking/*  He  dcferves  not  bread  to 
 put  in  his  mouth ,  that  will  not  open  a 
 A  2  proud 
 
6  ^hex^dvantages  of  Prayer. 
 proud  mouth  to  ask  it.  We  have 
 Gods  word  for'tin  feveral  places,  that 
 his  kindnefs  he  rates  fo  cheap  ,  that  it 
 fhall  be  had  for  asking.  ^  ^^sk,  and  it 
 (halt  be  given  you.  And  our  Saviour 
 pafleth  his  word ,  ^  ihzf^hatjoeverlve 
 fhall  ask  in  his  name  ^  he  loill  do  it. 
 Can  any  thing  be  purchas'd  at  a  lower 
 rate,  then  asking  ?  This  is  the  buying 
 without  mony  and  without  price. 
 Dothamanwantwifdome,  counlel, 
 help?  Doth  a  finner  want  gtace,  par- 
 don ,  ftrength  >  Doth  a  Saint  want 
 light,comfort,reft?  Let  him  but  come 
 and  ask,  he  (hall  find  God  readier  to 
 give  ,  then  himfelf  was  to  ask  ;  who 
 fometimes  anfvvcrs  prayers  before 
 they  are  made,  and  counts  it  one  of 
 his  greareft  titles ,  that  he  is  a  hearer  of 
 Prayer-^  ^utfomc  ask  and  have  not'.  Be- 
 f<i«/^,s  as  the  Apoftle  faith,  they  ask  a- 
 mif.  Wherefore  he  that  would  pray 
 aright,  fo  that  he  may  obtein,  muft 
 come  prepared  &  fur niflit  with  thofe 
 Graces  ,  which  may  make  him  ac- 
 cepted. 
 
1         Prepuration  for  Prayer.  7 
 
 cc^tcd}  Lef  the  TiJords  of  my  mouth  and 
 th:€  meditation  of  my  heart  be  acceptable 
 in  thy  fight.  We  muft  not  ruOi  in- 
 to fo  great  a  prefencc;  ('for  '  thefoolifh 
 Jhallmtfland  before  thee :  )  bur  con- 
 fiderthe  Majefty  of  God  ,  and  our 
 own  vileAefs  ,  being  deeply  affcded 
 with  the  fenfe  ofhis  goodnefs  ,  and 
 mansmifcry;  and  premeditate  before 
 hafid  what  we  have  to  fay,  and  howj 
 and  indeed  pray  before  we  go  to  pray, 
 that  God  will  prepare  our  hearts  for 
 prayer.  ForfothePlaimiftrefolves 
 the  fucceisof  Prayer;^  Thoufioalt pre- 
 pare (oidtreB)  their  heart ,  and  jh alt 
 caufe  thy  ear  to  hear.  And  though  all 
 the  graces,  like  a  bed  ofrpices,are  up- 
 on this  occafion  to  breath  forth  their 
 fwect  odours,'  yet  fome  have  a  more 
 particular  imployment  ,  fuchasare. 
 Reverence  in  our  high  thoughts  of 
 God  ,  Humility  m  our  low  thoughts 
 of  our  felves  ,  Trufi  to  rely  upon  his 
 goodnefs  ,  and  Patieme  to  wait  his 
 time  ,  KnoTifledge  that  we  may  under- 
 A  4  {land 
 
 hT/4/.ij.i4.   iP/rt/.;.  5.    kPAi.10.17. 
 
8  The  Qualifications 
 
 ftand  in  fome  meafure  the  nature  of 
 God ,  and  obedience  that  we  may  fin^ 
 cerely  perform  his  will  ,  Zeat  which 
 may  inflame  and  raife  ourafFeftions 
 towards  him  ,  and  Co;z/?4«^;  which 
 may  keep  us  in  a  daily  pradiiceof  this 
 Deity,  And  to  thore,which  call  upon 
 himib,  God  will  be  near,  and  will  ei- 
 ther do  that  which  they  a^k,  or  fome- 
 rhing  which  may  be  better  Tor 
 them. 
 
 Who  comes  irreverently  puts  an 
 affront  upon  God  ,  which  anearthly 
 Prince  would  not  brook.  He  that  is 
 poflefs'd  with  an  aw  of  greatnefs,  will 
 take  heed  how  he  demeans  himfelf 
 before  it.  Reverence  then  draws  with 
 \t  attention  ,  which  will  drive  away 
 vain  thoughts,  as  j  Abraham  (car'd  the 
 birds  from  the  facrifice.  We  cannot 
 in  reafon  exfped:  ,  that  God  fhould 
 take  notice  of  us  ,  if  we  mind  not 
 him;  or  hear  thofe  prayers ,  which 
 the  Speaker  himfelf  regards  nor. 
 
 Who  leaves  //«/»;///;  behind  him 
 
 doth 
 
 I  Gen.i^.  1 1. 
 
of  Prayer.  9 
 
 doth  but  pcrfonate  a  devotion  ,  and 
 plays  ,  rather  then  prayi.  He  may 
 pleafe  himfelf  ,  or  othersit  may  be, 
 with  aiding  a  pompous  part ;  bux.God 
 rejijls  the  proud ,  nor  doth  thcboaft- 
 ingPharifeegohomejuftified.  Now 
 Humtlt!y\SQti\c?iy  fcated  in  the  mind, 
 but  it  exprefles  it  felftoo  in  the  out- 
 ward parts, and  prefcribcs  the  pofture 
 oikneelmg,boli>n.'g  ,  falling^2ii  upon 
 the  face  :  nor  was  the  Publican  lefs 
 humbjed  ,  when  hey?tf(7^a far  off  and 
 prayed. 
 
 Who  would  feek  to  God ,  if  he  durft 
 nottrufthim,  but  look'd  upon  him, 
 cither  as  a  down-right  enemy  ,  or  an 
 unfteady  friend  >  we  nnift  bring  the 
 confidence oich'Mtt^y  ifwelookto 
 havethekindnefsofa  Father.  The  A- 
 poftle  hath  faid  it,  that  m  he  that  pr ayes 
 doubting  and  Tpith  l»avertng ,  ftiall  go 
 without  ;  fo  that  who  asks  withdi- 
 ftruft,  befpeaksa  denyall. 
 
 Nor  yet  muft  this  confidence  be  fo 
 bold, as  to  limit  God  to  means  hoUf,  or 
 
 ap. 
 
 in  lam.i.  6,t- 
 
lO  The  Graces 
 
 appoint  him  his  time  ivhen.  God's 
 own  times  are  hz^-^'^ourfeafonsare  in 
 his  hmd-.zM  'tis  not  for  us  even  in  this 
 fenfe  to  know  the  times  and  the  fea- 
 fons.  Moreover  he  works  without 
 means  as  well  as  with  means  ,  and  the 
 unlikciierthe  means,  the  likelier  for 
 God's  fervice  ,♦  the  firft  caufe  virtuates 
 thefecond  :  therefore  the  aflurance 
 that  God  will  grant,  muft  be  attended 
 Wiihpatience,  i.e.  a  quiet  expectation, 
 till  it  pleafe  God  to  anfwer  us  in  his 
 own  way.  He  that  will  not  ftay  God's 
 Icafure ,  deferves  not  his  anfwer.  «  He 
 that  believes,  faith  the  Prophet ,  Jhall 
 not  make  ha/I  j  which  the  Apoftle 
 quotes  thus,  p  He  that  believes Jhdi not 
 be  afhamed ,  that  is,  difappointedj  And 
 thatisthe  next,  to  wit. 
 
 Faith  ,  by  which  we  apprehend 
 and  get  kno'^ledge  of  Godj  For  he  that 
 addrefleth  to  him  q  mufi  firfl  believe 
 that  he  iSy  and  that  he  is  a  rewarder  of 
 them  that  feck  him.  God  is  not  pleas'd 
 withthefacrificeof  fools  j  The  beft 
 
 fer- 
 
 nT/4/,ji.i(j.  oT/rf.zS.iC.  pT^w.io.ii.  q//«6.ti.6. 
 
attending  Prayer.  il 
 
 fervice  we  can  pcrform,if  it  be  not  en- 
 liven'd  with  iaitii ,  is  at  the  beft  but  a 
 carcafeofduty ,  and  like  that  cheat 
 Plutarch  mentions ,  ot  an  oxes  bones 
 covered  with  the  hide,  and  intended  a 
 facrifice  when  the  flefh  and  entrals 
 were  gone. 
 
 Nor  will  a  naked  faith  ferve  turn, 
 tomakeihisoblation  acceptablej  un- 
 lefs  it  be  cloth'd  with  good  works. 
 There  muft  be  obedience  ,  as  well  as 
 kmUffledge-y  a  fincere  heart  as  well  as  an 
 orthodox  headj  nor  is'tlefsfit,  that 
 pure  hands  fliould  be  lifted  up  to  God 
 in  prayer,then  devout  eyes:  An-d there- 
 fore this  Prayer  is  accompanied  by 
 both  Creed  &c  Decalogue,  both  of  them 
 having  an  influence  upon  it ;  fmce  we 
 cannot  pray  as  we  fliould,  without  ha- 
 ving refped  to  both  Faith  &  manners ; 
 feeing  that  ^  iptthout  Faiih  'tis  tmpofsi- 
 bletopleafe  God,  2ir\<X^the  defire  of  the 
 T\;>icked{zs  well  as  their « Ti^ay)fhalperifh. 
 
 Prayer  is  fometimes  term'd  a  facri- 
 fice ;  now  that  can't  be  ofFer'd  with- 
 out 
 
 tHtb. 11.6,     [ PJal.iii.io.     t  Tfal.l.6. 
 
1 2  The  ^j^alifications. 
 
 outfiire:  There  mud  be  then  all  the 
 affed:ionsin  aflame,  V  or  ^  the  fervent 
 Prayer  of  the  righteous  availeth  muchi 
 and  u  the  Prayers  of  the  Saints  are  pre- 
 fented  by  Chrift  to  his  Father  ,  mixt 
 with  the  fwect  odours  of  his  intercef- 
 fion,  inacenfer.  Zealvtz^  that  fiery 
 chariot ,  wherein  £///«^  rode  to  Hea- 
 ven j  who  had  that  great  command 
 over  heaven,  while  he  was  on  earth, 
 by  his  praying,that  he  could  with  this 
 key  of  David  ciihQi  open  orfhutit  at 
 hispleafure. 
 
 Yet  we  mufttake  heed  of  bringing 
 ftran^b^e,  the/^«^/^/««^ofa  new 
 Light ,  or  the  glimmering  taper  of  an 
 ignorant  devotiOn ,  but  fetch  it  from 
 heaven ;  nor  content  our  felves  with  a 
 flafli  and  fit  of  devotion;  but  keep  it 
 alive  in  our  hearts,as  the  fire  upon  the 
 altar  .  which  was  never  to  go  out. 
 There  muft  be  a  confiancy  and  a  daily 
 praftice,fuch  2l5 Darnel's  ufc  was,who 
 prayed  three  times  a  day  with  his  face 
 towards  lerufalemj  andD4i^/^'s,  who 
 
 prais'd 
 
 V  /4W.5.  t6.  u  T{ev.t,  J. 
 
The  forts  cf  Prayer.  ^13 
 prais'd  God  morning  and  at  evening 
 andatnoon  day  :  And  thus  fome  ex- 
 pound that  ^Pr^^^/'ft'df;^^  i.e.conftant- 
 ly,  every  day  ,  without  intermifll on  , 
 fet  afide  fome  of  your  time  for  this 
 duty  ;  alludingtothe  cuftomofthe 
 daily  facrifice. 
 
 No>k^  there  are  feveral  forts  of 
 Prayer:  As  to  the  iphce^ puhiicJi'  in  the 
 church ,  ov private,  in  the  family  ,  in 
 the  clofet.  As  to  timc;  ordinary,  for 
 our  ordinary  affairs ,  morning  and  e- 
 vening,  before  and  after  meals  5  and 
 extraordinary  upon  extraordinary  oc- 
 cafions,  fuch  as  are  defigns ,  dangers, 
 and  deliverances  ,  fafts  and  feafis, 
 judgements  and  mercies  ,  particular 
 fins  and  graces, &c.  And  accordingly 
 fome  have  to  very  good  purpofe  and 
 great  benefit  of  the  vulgar  ,  put  forth 
 ^Manuals  of  d€VOtion,fitted  for  all  the 
 bufincfs  and  moft  occurrences  of  life. 
 As  to  the  manner ;  mental  only ,  as  y 
 Hanna  pray'd  in  filencejor  oy4/,utter'd 
 by  the  voice ,  whence  'tis  caJl'd  Ora- 
 
 tio. 
 
14  ,  rhe  forts  of  Prayer, 
 tio.  As  to  the perfon  praying;  either 
 conceiv'd,&  that  either  upon  preme- 
 ditation; or  with  fuddenaffedion^and 
 as  they  lay  ex  tempore^  ^and  this  may, 
 muft  be  allowed  any  Chriftian  in  his 
 privacy,)  btfet ,  cither  by  publick  ap- 
 pointment of  the  Church  ,  or  the  ci- 
 vil Magiftratej  (^who  being  to  order 
 the  matters  of  Religion ,  may  well  be 
 ftyled  in  this  meaning,  ^the  CHinifler 
 ofGod.D'taconus  Deiy  &  Liturgus Dei, 
 i.  e.  as  the  Greek  word  import.s,(7^^V 
 common-Frajer -maker  ;  it  being  the 
 very  word  ,  whence  Liturgy  is  de- 
 riv'd,)  or  by  diredionof  Godly  men 
 for  the  ufe  of  thern ,  who  arc  unpro- 
 vided with  forms  of  their  own.  And 
 laftly  as  to  the  fubjea  ,  or  the  things 
 prayed  forj  ^  the  Apoftle  hath  divided 
 it  into  four  kinds:  Petition  for  good, 
 'DeprecationoitViV,  Thankfgiving  for 
 the  good  obtein'd,  or  evilremov'd, 
 and  Inter  cepon  in  the  behalf  of  others. 
 All  which  forts  of  prayer  are  either 
 exemplified  or  included  in  this  moft 
 
 abfo- 
 
 »7^»».I3.4.    a  I  T»«>.ii.l. 
 
The  Lord's  Prayer.  1 5 
 
 abfolute  form  ,  which  our  Saviour 
 himfelf  prefcrib'd  ,  which  from  him  is 
 called  The  Lord's  Prayer. 
 
 There  are  not  many  things,  which 
 wearthe  (lamp  ofthis  title,  and  thofe 
 have  a  peculiar  veneration  due  to 
 them  ,  as  immediately  appointed  by 
 lefus  him/elf  •,  the  Lord's  Day  ,  the 
 Lord's  Supper, the  Lord's  Prayer:  (The 
 fame  word,  out  of  which  the  name 
 which  we  give  God's  Houfe  is  made, 
 ^  Kirk  or  Church. )Chn^  did  not  only 
 •taiake  it,  but  appointit  too  j  for  when 
 his  difciples  came  to  him  with  a  defire 
 that  he  would  teach  them  to  pray,  as 
 John  had  done  his  difciples ;  He  bade 
 them  ufethisform.  St.  c^4^/i7^> in- 
 deed, Whenyoupray.faythm:  which 
 yet  doth  fignify  not  onty  in  this  man- 
 ner, butinthefe  very  words.  St.Luke 
 morepereraptorily delivers  the  inftitu- 
 tiOn,ci»hef$youprayfaySoihzt^Y2imin% 
 the  adverfary  the  advantage  that  he 
 would  catch  at  from  St.  c^^/z^^Tj; , 
 yet  hemuft  acknowledge  even  from 
 
 thence, 
 
i6  The  formdity  of 
 
 thence,  that  this  prayer  is  an  exa^l:  co- 
 py, and  plat- form,  by  which  we  are  to 
 frame  and  model  all  our  prayers ;  and 
 %uLuhsN\\\  make  out  farther,  that  it 
 is  a  form  of  prayer  ,  to  be  conftantly 
 ufed  by  them ,  who  would  be  taken 
 for  Chrift's  difciples.And  no  queftion 
 but  as  it  is  the  moft  ancient,  and  beft 
 prayer,  which  ever  was  intheChri* 
 ftian  Church ,  fo  'twas  meant  for  con- 
 ftantufe  and  rehearfal  in   the  facred 
 offices  of  the  Church.  This  affertion 
 proves  Liturgy  as  lawful! ,  as  the  pre- 
 vention of  blafphemy,  (chifm,  and 
 non-fenfe  make  it  convenient  if  not 
 neceffary:  which  the  oppofers  of  fet 
 forms  perceiving  and  fearing  lead  the 
 fpirit  ( as  they   term  it )  fhould  be 
 bound  ,  if  Chrift's  own  form  fliould 
 pafsfree,  make  bold  not  only  to  dif- 
 ufe  but  to  abule  it  too  ,  and  cry  it 
 down  ;  as  if  his  words  could  offend 
 God,  whofc  very  name  doth  fo  much 
 prevail  with  him  in  prayer.    Where- 
 fore they  would  have  L«^f  be  under- 
 
 ftood 
 
the  Lords  Prayer  a  farted.        1 7 
 flood  according  to Mattheit>'styi^ttC' 
 fion  :   which  (by  their  fa v^our) is  not 
 to  be  granted  them;for  Si.iJKatthe'ii>'s 
 way  of  fpeaking  ^  is  often  taken  in  St. 
 Luke'%  meaning  ,  but  on  the  contra- 
 ry, 'twill  be  hard  for  them  to  find  an 
 inftance  of  their  arguing.  Nor  will  the 
 variation  of  a  word  in  the  middle  of 
 it ,  or  the  omiffion  of  a  claufe  at  the 
 end  of  it^ftand  them  in  much  (lead, as 
 we  (hall  fee  anon. This  excellent  form 
 and  pattern  then  of  prayer  is  both  for 
 matter, and  form, and  order  fo  full  and 
 compleat  and  comprehenfive;  fo  well 
 ordcr'd,  and  fitly  fuited ,  and  hanfom- 
 ly  expreft;  that ,  were  the  command 
 for  the  ufe  of  it  laid  afide ,  it  feems  to 
 commend  it  felfto  aChriftian's  daily 
 practice,  asa  fliort  yet  full  Liturgy. 
 
 This  Prayer  may  be  divided  into 
 three  parts  j  the  PrefAce ,  the  Pmyer  it 
 felf,  and  the  Conelufion.  The  Preface  is 
 a  compcllation  of  him  ,  whom  the 
 prayer  is  addrcffed  to ;  to  wit  ,  God, 
 who  is  defcribed  ,  partly  by  a  title, 
 B  which 
 
 d  rhas  faith  the  Lord^i.e.  intlitfiverjmrdiiSiU 
 
IS  The  Vivijlon 
 
 whichfhewshis  relation  to  us  ,  and 
 our  intereft  in  hyaXyOur  Fnher.  partly 
 by  the  place,  wherein  hedvvclsand 
 fhewsforthhis  glory  ,  l^htch  art  in 
 Heaven.  Thchody  oft  he  Prayer  it  felf 
 contains  in  it  a  compleat  fum  and  to- 
 tal of  all  holy  defires.and  a  perfcdl  bre- 
 viat  of  things  pray 'dfor,both  fpiritual 
 and  temporal, and  hath  fix  or  (as  feme 
 would  have  it  by  partingrhe  laft  into 
 two)  feavcn  Pnitions  ;  The  three 
 former  whereof  concern  God's  glo- 
 ry, the  three  later  belong  to  us  and  our 
 neceflfitieSjboth  unto  this  life  and  that 
 which  is  to  come.So  that  the  glory  of 
 God,and  the  Salvation  of  man  .which 
 arc  the  two  pillars  ,  uponwhichthe 
 frame  of  providence  ,  and  work  of 
 grace  doftandj  are  mainly  here  confi- 
 der'd  ,  and  run  inench  vein  of  this 
 Prayer.The  fenfe  of  all  may  be  briefly 
 reducedinto  thefe  twofhortverfes. 
 
 I  .Name.  ^. Kingdom,  s  .Will  he  done. 
 
 j^. Bread.  <,.T)ehts.  b.Temptatioft. 
 The  conclujton,  or  indeed  peroration, 
 
 hath 
 
of  the  Lord's  Prayer.  19 
 
 hath  in  it  a  Boxohgie  ,  or  excellent 
 form  of  confeflion  and  praife ,  rcfled- 
 ing  upon  the  three  firft  petitions,  and 
 carrying  along  with  it  a  reafon  of  the 
 whole  prayer, thus:T/7^  Kingdomtomey 
 For  thine  is  the  Kt^gdew  5    Thy  ivi/lbe 
 done,  Forthtneisthefoloers  s^nd Hal- 
 loTvedbe  thy  N^me  ,  For  thine  is  the 
 glory.     That  God's  glory  is  in  our 
 prayers  (as  it  ought  to  be  in  all  our 
 aaings)the«and«,  the /?^y?  and  the 
 UH  ,   the  beginning  from  which  all 
 things  came  at  firft  ,  and  the  end  to 
 which  all  things  tend  atlaft. 
 
 Andthe?^/^/i<?»/  themfelves  have 
 a  mutual  refpedt ,  and  feem  to  look  to 
 one  another  after  this  manner  :  That 
 we  may  hallow  thy  «tfwf,  and  praife 
 thee  in  the  Land  of  the  living,preferve 
 our  life  by  fupplying  us  with/ot?^; 
 That  thy  Kingdom  may  come  into  us, 
 and  grace  may  rule  in  our  hearts,  blot 
 out  our  paft  iniquities  ,  andjuftifyus 
 by  forgiving  our/«f  ;  That  we  may 
 perform  a  due  obedience  to  thy  "n^///, 
 B  2  retnovc 
 
%  o  We  fray  to  41  three  Per  fans . 
 remove  every  offence  out  crfthe  way, 
 and  fuffer  us  not  to  fall  into  fin,  by  gi- 
 ving us  up  to  the  power  oi tempta- 
 tion, or  leaving  us  to  our  felves.  This 
 in  general. 
 
 To  come  to  the  Prayer  it  felf^in  the 
 compcllation ,  wherein  we  call  God 
 Father,  we  do  not  mean  only  the  firii 
 perfon  of  the  bleffed  Trinity ,  exclu- 
 ding the  other  two  perfons ,  the  Son, 
 and  the  Spirit,  but  take  in  all  three:the 
 word  Father  here  being  not  appro- 
 priated to  one  perfon,  as  in  relation  to 
 another ,  (to  wit  of  the  Father  to  the 
 Son,)  butapplyed  to  God  according 
 to  hiseffence,  i.  e.  to  all  three  Persons 
 (for  they  all  three  are  one  and  the  felf- 
 fame  God;  in  oppofition  to  us ,  whp 
 fay  the  prayer.  The  Father ,  Son  and 
 Spirit  being  each  of  them,  one  as  well 
 as  the  other ,  a  Father  in  refpe^  of  all 
 created  things  ,  and  particularly  of 
 men,  it  being  uiual  with  the  Heathens 
 fo  to  term  their  Jupiter,  -  -  ^  Father  of 
 \yingils  and  of  men. 
 
 Fa- 
 
God  a  Father  hy  creation.         2 1 
 Father,  God  is  the  great  Father 
 of  the  univcrfc  ,  the  mailer  of  the 
 wotld,  from  l»hpm  andtoT^hom  are  atl 
 things.     He  made  all  things  by  the 
 word  of  his  power  ,  and  of  his  meer 
 goodnefs  prefervcs  all  things  &  wifely, 
 orders  all  events  ,  and  deals  with  thtt 
 whole  world  no  other  wife,  then  a  Fa- 
 ther doth  with  his  child. He  is  not  on- 
 ly in  himfelf  an  infinite  being  ,  as  his 
 nzmQ  rehovjih(ht\vs  ,  including  in  it 
 all  the  differences  of  time  Paft ,   Pr^- 
 fenr,  and  Future;  ^'Tt>hoii>as,andis,and 
 istd  come,  but  the  immens  fountain 
 of  beings ,  whence  every  thing  that  is 
 had  its  original ;  not  that  his  very  ef- 
 fence  or  fubftance  was  or  cbuld  be 
 communicated  to  any  created  t,hing, 
 as  man  begets  man  (a  Father  the  Son) 
 in  hi  sown  likenefs;  then  everything 
 vvould  be  God  ,  which  is  the  Ranters 
 blafphemyto  fay.  No ;  the  nature  of 
 God  is  quite  of  another  kind  then  that 
 ofthe  creatures  ,  arid  altogether  in- 
 communieablej  For  hoW  caii  We  irria- 
 B  5  ginCp 
 
2  2  Father  by  Creation 
 
 ginc ,  that  his  infinite  eflence  ,  could 
 have  ftreamed  forth  it  felf  into  fuch  a 
 various  and  particular  exiftence  , 
 cloaihedit  felf  with  thofe  accidents , 
 andfubmitted  it  fclftpthofc  lawesof 
 change ,  which  all  created  things  lye 
 under  ?  'Twa5  hisalmighty  Word, 
 which  produced  allthingsot  nothing, 
 light  outof  darknefs,  order  out  of 
 confufion  ;  that  was  the  womb  that 
 afforded  the  fruitful  feed  ,  out  of 
 which  all  things  grew  :  g  He/poke,  and 
 they  ivere  made  ;  and  'twas  well  ob- 
 ferv'd  by  the  Heathen  Critick  ,  ^  that 
 L^.cfes  ufed  exprcflions  fuitable  to  the 
 Majefty  ofaGod  ,  when  he  writes, 
 Godfaid  ,  let  ihere  be  light  and  there 
 ivoi  light.  'Tis  true,he  hath  imprint- 
 ed upon  every  creature  fome  cha- 
 rafter  of  himfelf ,  that  we  may  know 
 by  looking  on  the  piece.by  the  Image 
 and  fuperfcription  ,  whofe  handy 
 work  it  is.  And  in  this  fenfe  we  may 
 fay ,  every  thing  he  has  done  is  like 
 him  5  as  we  would  of  an  abfolutear- 
 
 tift, 
 
and  Confer VAtion,  2  i 
 
 tift  ,  whofe  rare  pieces  will  at  firft 
 fight  ftiow  what  hand  they  came 
 from. 
 
 Nor  did  he  only  make  things ,  and 
 then  leave  them  to  themfelves  ,  as 
 Ibme  unnatural  parents  expofe  theic 
 children  ;  But  takes  care  of  and  pro- 
 vides for  every  thing.looksafter  them, 
 wears  them  in  his  thoughts ,  in  his  ey, 
 fupplyes  their  wants ,  opens  his  hand, 
 and  tils  them  with  his  goodnefs ,  che- 
 ri(hes  and  maintains  them.  And  ha- 
 ving built  this  goodly  frame  of  heaven 
 and  earth  doth  with  Wi^^everUJling 
 armcs  (what  vain  ftory  fayesot  At- 
 las) fupport  and  uphold  it  ,  or  rather 
 as  his  Vicegerents  are  pidur'd  with  a 
 (..lobcin  one  hand  and  a  Scepter  in 
 the  other ,  grafps  the  whole  world  in 
 his  handj  and  dandles  it  in  his  lap,  as  a 
 tender  hearted  mother  her  playfom 
 child.  Can  he  that  implanted  To  tender 
 anaffeftionin  all  mothers  &damm€s 
 to  their  young  ones,  himfelf  be  with„ 
 out  large  bowels  of  compaflion 
 B  4  full 
 
24-  GoJ's  Father fy 
 
 full  breads  of  m^rcy ,  and  a  tender  bo- 
 fom  of  love  ?  His  goodnefs  exceeds 
 all  comparifon  :  Though  a  mother 
 JhouU forget  her  child,  yet  (i  faith  he)  / 
 Tipilinotforget  mfpeopU.  Providence  is 
 that  great  dug  ,  at  which  every  crea- 
 tme  hangs,  and  draws  its  comfort,  by 
 which  all  things  are  maintained  , 
 whence  are  i0ucd  forth  daily  allow- 
 ances and  conftant  provifions  dealt 
 out.  For  he  commands  ^  blefing  and 
 1  deliverance,  m  Thou  art  my  Jhepheard 
 (faith  the  Pfalmift)  and I (halllifant  no- 
 thing.  The  Spirit  of  God  (i2\\\\  the  fa- 
 cred  Hiftorian; )  movd  upon  the  face 
 oftht  detp^  that  C^^o/ and  firft  matter, 
 eut  of  which  the  feveral  kinds  of 
 creatures  were  afterwards  to  be  parti- 
 cularly produced.  A  word  »  proper  to 
 birds  that  fit  upon  their  eggs  &  brood 
 them ;  He  flutter 'd  and  fate  upon  it, 
 dfld  kept  it  in  a  lively  warmth  ,  and 
 quicken'd  that  rude  lump  ,  that  he 
 might  out  of  that  great  confufed  ball, 
 wherein    the   feeds   of    tkings  lay 
 
 jumbled, 
 
Love  and  care  25 
 
 jumbled,(which  therefore  an  oancient 
 Philofopher  call'd  T^aturcs  £'^^-)hatch 
 a  well  ordered  world.  Andfince  God 
 hathcompar'd  him  (elfin  Pone  place  to 
 a  broody  eaglej  &  Chrift  in^  another 
 himfelf  to  a  hen;  the  one  teaching  her 
 young  ones  to  fly  and  fhift  for  them- 
 felvcs  by  carrying  them  on  her  back; 
 the  other  clucking  h  er  chickens,  with 
 great  pains  fcraping   up  their  fubfi- 
 ftence  ,  cherifhing  them  under  her 
 wings,  and  with  all  her  might  proted- 
 ing  them  from  rapinej  "We  may  from 
 thefefimihtudes  learn   ,  what  a  dear 
 love  and  carefnl  fear  God  hath  forall 
 his,  leaft  they  come  to  hurt.  God  then 
 may  very  well  be  ftyled  a  Father  in  this 
 lenfe  too,that  he  haih  not  only  as  a  Fa- 
 ther given  being  to  all  things,  but  as  a 
 Father  ofa  family  provides  for  al  about 
 him,furnifliing  them  with  convenient 
 aGQommodations  and  feafonable  fup- 
 plyes. 
 
 Nor  is  this  all  yet ;  but  he  orders  all 
 thingSjdifpofes  chance,  &  overrules  e- 
 
 vents 
 
26  Cod's  Fatherly 
 
 vents  to  his  own  ends,  doing  t>to- 
 foever  he  pleafeth  both  in  heaven  and 
 earthy  even  as  Fathers  order  the  affairs 
 of  their  family,  or  as  magiftrates  (who 
 are  the  Fathers  of  their  country)  ma- 
 nage the  civil  ftare,  making  lawes  and 
 putting  them  in  execution, re  warding 
 the  obedient  &  punifhingthedifobe- 
 dient.  Indeed  all  government  is  natu- 
 rally bottom 'd  upon  this  relation,  and 
 grounded  in  a  paternal  authority  j  the 
 Father  at  firft  exercifingall  power  e- 
 ven  to  life  and  death  over  thofe  of  his 
 own  family :  nor  is  a  city  or  common- 
 wealth  any  other  then  a  more  nume- 
 rous family ,  lubjcd  to  the  fame  ruler 
 and  govern'd  by  the  fame  laws.  God 
 then  it  is  that  gives  order  for  every 
 thing,  by  whom  and  when  and  how 
 itlhould  be  done^^Notafparrowfal^ 
 to  the  ground  without  his  leave.  The 
 whole  feries  o[  fecond  caufesisbut 
 \^2Xgolden  chain  the  Poets  fancied  » 
 whofe  uppermofl  link  is  faften'd  to 
 love's  chair.   He  'i%theLordofHoafisi 
 
 fuch 
 
Government  offheTi^orld.        2  7 
 
 fuch  is  are  the   liars  in  their  courfes, 
 thunder  ,  lightning,  hail ,  (now,  rain  , 
 wind  and  ftorm  ,  fultiUing  his  word ; 
 nay,  frogs  and  lice,  when  he  hath  fcr- 
 vice  for  them,  willmufter  into  armies 
 and  the  locufts  gather  themfelves  into 
 bands.  He  knows  bed  what  will  make 
 for  our  good, and  his  own  glory,  and 
 by  his  wife  contrivance  carry's  things 
 in  that  nature,  that  they  fliall  all  work 
 together  for  thofe  ends.     He  is  in  the 
 world  as  a  King  in  his  Kingdom  : 
 I'/ here  his  loord  is  there  is  fo^er  ,    and 
 ■Yohofhall/ay  to  him-^hat  dofi  thouihti- 
 gels  are  his  attendants  and  menials, 
 the  other  creatures  his  utenfils  ;  But 
 men  ,  though  they  are rcrm'di/<?^/^ 
 too  in  his  great  houfe  ,  yet  they  are 
 priviledg'd  with  a  nearer  relation  to 
 him 5  They  are  his  children,  for  he  is 
 our  Father, 
 
 Our.  This  word  denotes  a  pro- 
 priety and  elofer  intercft ,  feeing  he  is 
 not  our  Father  alone  in  that  general 
 fcnfe,  iu  that  *  he  wnde  m  &  not  me  our 
 
 felv(s% 
 
 \ 
 
2  8     God  our  Father  by  adopting  us 
 fehes\^s  he  is  ^ylcd'^theFatherofram, 
 ^xid"^  the  Father  of  lights -y  nor  for  the 
 greater  likenefs  we  have  to  him  more 
 then  our  fellow  creatures  ,   which  is 
 cotnmon  to  us  with  the  Angels ,  who 
 are  rhercforc  called  "^  the  Sons  of  God -, 
 But  by  red<:m  prion  alfo  ,  having  pur- 
 chas'd  us  by  the  Bl  ood  of  his  Son,and 
 made  us  a  peculiar  people  tohimfelf, 
 and  having  begotten  us  anew  by  the 
 word  and  Tpirit  ,  and  adopted  us  by 
 grace  ,  ta -r  we  who  are  by  nature 
 children  of  wrath  might  be  made  the 
 children  of  God;  and  to  which  of  the 
 Angels  ever  faid  he  thus>  my  Son?Oh! 
 what  a  condefcenfion  of  love  ,  that 
 God  /hould  fuffer  himfelf  to  be  ftyled 
 our  Father ,  who  have  corruption  for 
 our  mother  >  that  Chrift  (hould  be- 
 come  oiu  bttSflier  ,  whofe  fifters  are 
 the  wormseFor  ^  ifi&e  befom,  then  are 
 >if  heirs^  m-dtf  heirs  then  coheirs  ivith 
 Chrift :  Ob  mhnhc  love, and  fcindnefs 
 un^peAk^vIe!  how  dearly  obliging  an 
 e>rpreffi0ii>  that  oar  Saviour ,  who  is 
 
 the 
 
 v/jojs.js,    ■uLam.1,17,   wistjs;/.  xr7^«i.'«ii7. 
 
Our  a  note  of  L  hi^nty .         z  9 
 the  only  Son  of  God  begotten  of  his 
 
 ■Aibftanccftiould  not  permit,  but  com. 
 
 /^mand  us  to  call  God  our  Father  toq? 
 y  mjf  Father  and  your  Father  ^  f^yes  he. 
 Now  as  Father  1%  a  word  of  authority, 
 gnd  fignifies  love  and  carCjbefpeaking 
 from  us  a  reciprocal  love ,  a  filial  re- 
 verence and  obedience  :  fo  Our  is  a 
 notcof  indearmcnt  ,  which  fliould 
 teach  us  charity  ,  which  indeed  the 
 whole  prayer  breaths  in  all  the  parts 
 of  it,  GtveuSy  Forgive  tn  ,2in(\  Deliver 
 m,  bringing  in  all  mankind  to  partake 
 |he  benefit  of  our  prayers.  And  feeing 
 it  hath  pleafed  God  to  own  us  foe 
 children,  and  Chrift  to  make  us  part- 
 ners of  his  relation  to  become  bre- 
 thren ,  it  would  very  ill  befecmthe 
 beft  of  faints  or  greateft  of  men  to 
 difdain  any  of  their  fellow- brethren, 
 be  they  never  fo  miferable,  never  fo 
 wicked :  Since,were  there  not  a  com- 
 munity of  the  fame  nature ,  the  fcnfe 
 of  humanity ,  the  tyes  of  reafon  and 
 religion  ,  and  the  laws  of  nations  to 
 
 bring 
 
30       In  Heaven  Aijiinguijheth 
 bring  us  to  feme  kind  of  unity  ,  and 
 mutualaffedion^God'slovetousisan 
 invincible  argument ,  why  we  fiiould 
 iovc  one  another. 
 
 Which  Art.  And  there  is 
 none  befide  thee  5  For  "^ivhom  have  I 
 in  heaven  but  thee  ^  and  there  is  none 
 upon  earth  ,  that  1  dejtre  in  compari/on 
 of  thee.  Indeed  the  original  doth  not 
 fo  exprefs  it,making  ufe  of  the  article 
 alone ,  and  leaving  the  verb  to  be  un- 
 derftood  ;  which  as 'tis  elliptical,  fo 
 'tis  an  emphatical  kind  offpeakingj 
 *Heoi The  tn  Heaven  ,  which  fhould 
 note  a  fuperlative  excellence  above 
 allothers.to  whom  the  title  of  Father 
 can  belong ;  the  Lord  God ,  the  King 
 of  glory,  immortal ,  infinite,  eternal, 
 thegreateft,  the  beft  5  in  a  word ,  the 
 Heavenly  Father.  And  this  diftin- 
 guiflies  him  from  the  fathers  of  our 
 flefli,  our  earthly  parents  ,  who  are 
 weak  men  d  welling  in  houfes  of  clay, 
 of  a  limited  life  &love,  whofc  breath 
 is  in  their  noftrils ,  and  when  they  re- 
 turn 
 
Godftom  tarthly  parents.  5 1 
 turn  to  the  duft ,  all  their  thoughts  pe- 
 rifh  :  who  canno:  do  for  us  as  they 
 would,  and  fometimcs  will  not  do  us 
 that  little  good  they  canjfliort^handcd 
 and  narrow-hearted}  who  if  they  fup. 
 ply  our  outward  and  bodily  wants, 
 ^iveusa  handfome  education  ,  and 
 provide  us  a  fafliionable  way  ofhfe, 
 they  do  as  much  2s  is  cxpeded.more 
 then  can  be  requited;  but  cannot  be- 
 ftowgraceonus  ,  nor  blefs  us  with 
 fpiritual  blcflings  in  heavenly  places. 
 And  yet  to  thefp  parents  we  are  re- 
 quired, (next  to  God)  topayourfer- 
 viceand  thanks  to  the  utmoft  ,    and 
 
 flievv  all  poiTible  honour:  Nor  did  our 
 Saviour  (who  b  finds  fault  with  the 
 
 Pharifaical  interpretation  of  that  pre- 
 cept, and  the  forry  evafion  of  the  Cor- 
 ban)  mean  to  flacken  that  natural 
 bond  of  afFedion  and  duty  ,  which  is 
 betwixt  parents  and  their  children, 
 when  he  bids  us  «=  call  no  man  Father 
 upon  earth.  But  he  fpcaks  that  com- 
 paratively to  heighten  our  reverences 
 
 and 
 
S 1        Reverence  And  Humility 
 &  dutyes  to  our  heavenly  Father;that 
 in  comparifon  of  him  wefliouldtake 
 no  notice  of  our  earthly  relations,  nor 
 think  them  worthy  of  our  leaft  re- 
 fped,ashimrelfrayeselfwhere,  ^He 
 that  hateth  not  father  and  mother^  &c. 
 that  is  ,   doth  not  infinitely  lefs  love 
 them  then  he  doth  me,my  wayes,  and 
 my  concernments,  he  cannot  be  my 
 difciple.     Wherefore  how  great  an 
 aw  ought  we  to  bring  along  with  us 
 before  fuch  a  glorious  prefence?  what 
 diftancefhouldweftandat?  what  re- 
 verence fliould  we  bear  to  his  name, 
 fince  he  is  in  Heaven  and  we  on  earth> 
 what  obedience  fhould  we  have  for 
 hisword ,  with  what  humility  fliould 
 we  come  and  fall  down  athisfeet, 
 &  kneel  before  the  Lord  our  Maker  ^ 
 How  fhould  every  one  with  the  pro- 
 digal cry  out,  ^Father  I  have  finned 
 againft  Heaven  and  before  thee  ,  and 
 am  no  more'^orthyto  he  called  thy  fin. 
 In  Heaven.  God  is  every  where, 
 omniprefentjfills  all  places,  Both  lands 
 *  and 
 
God  Omniprefint.  3^ 
 
 indtra5isoffea,  &  heaven  highSWhi- 
 iherflsa/llfleefromthy  prefence  ?  If  I 
 afcendup  into  Heaven  ,  thou  art  therei 
 if  I  make  my  bed  in  helUhehold  thou  art 
 there.  But  he  is  faid  in  a  peculiar  man- 
 ner to  be  in  heaven^  there  he  d  wels  in 
 unapprochable  light  ,  there  he  dif- 
 playes  his  glory,and  fcatters  his  good- 
 nefsoutofhistreafures  ,  his  fun  and 
 his  rain,  thunder  and  lightning,  hail  & 
 ftorm fulfilling  his  word.  There  arc 
 the  dreadful  remarks  of  hisprefencc, 
 and  the  brighteft  appearances  of  his 
 Majefty  :  whichmadcthe  very  hea- 
 thens place  their  imaginary  deityes  in 
 heaven ;  that  though  they  tniflook  ia 
 the  objed  of  their  worfhip  ,  yet  they 
 hit  right  in  the  place  where  they  were 
 tofeekGodj  For  heaven  ts  his  duel- 
 ling place,  g  but  the  earth  hath  he  given 
 to  the  children  of  men.  The  word  is 
 in  th;  Heavens ,  not  in  thefe  lower  re- 
 gions  of  the  sky  ,  where  the  winds 
 blufter,  and  the  clouds  thicken,where 
 the  Ian  and  moon  and  ftars  obferving; 
 C  thcit 
 
34  Hexven  God's 
 
 their  courfes  carry  light  about  the 
 world :  But  in  the  third  heaven,  in  the 
 ^Heaven  of  Heavens  ,  whence  he  is 
 called '£//i'w the  Higheft.  Poorfhort- 
 fighted  Pagans  dazled  .with  the  glo- 
 ries of  ihefe  luminaries ,   which  fliine 
 in  the  firmament,  and  are  but  the  fer- 
 vants  of  nature, tapers  w  hich  God  has 
 hung  up  in  the  vault  and  cover  of  the 
 world  ,  directed  their  devotions  no 
 farther,and  fo  came  fhort  of  the  glory 
 of  God  who  dv/elleth  on  high  ,  far  a- 
 bove  the  very  light  of  nature ,  and  the 
 laws  of  change ;  whereas  things  here 
 below  are  fubje^t  to  continual  viciffi- 
 tudes  ,  roU'd  about  with  the  wheel  of 
 '  chance  ,  alvvayes  flowing  or  ebbing, 
 the  world  it  felf  being  but  ^  a  fca  of 
 g/^j!j,  there's  a  perpetuity  of  good,and 
 aconftanthappinefs  ,   which  knows 
 neither  change  nor  end.     Befidesit 
 became  the  infinity  of  God  ,  which 
 cannot  be  bounded  or  coop'd  up 
 with  any  term  of  locality  ,  to  ehoofe 
 heaven  for  his  manfion  ,  whofe  vaft 
 
 cir^ 
 
circumference  and  compafs  isofthat 
 Wide  extent ,  that  in  the  Natural  Phi- 
 lofopher's  opinion  the  whole  globe 
 of  earth  is  but  as  a  point  to  it,  and  this 
 clod  in whichmen make  fuch a  quar- 
 ter and  buftle  in  perfuit  of  their  in- 
 tercft  is  a  forry  ant-hillock  in  refped  of 
 that  {lately  arch  ,  and  fpangled  roof. 
 nay  the  nations  are  as  the  Prophet 
 hath  it  1  as  the  [mail  dujl  of  the  balance  y 
 and  a  drop  of  a  bucket.  Laftly  the  in- 
 corruptible God,  thought  fit  to  fet  his 
 feat  on  high  ,  far  above  the  fphere  of 
 corruption  ,  to  which  all  fublu- 
 nary  things  are 'liable  ,  and  advance 
 himfelf  to  the  grcateft  diftance  from 
 earth  ,  the  grounds  and  dregs  of  na- 
 ture ,  the  bottom  of  the  world  ,  the 
 fediment  and  mother  o/things. There 
 he  dwells  in  liquid  and  clear  regions 
 5f  glory  and  blifs ,  the  invifible  God, 
 w^hofcfaceno  man  can  fee  and  live, 
 attended  by  millions  of  Angels  and 
 Meffed  Saints  departed  this  life  j  yet  is 
 Meafed  to  look  down  from  on  high 
 G  2  on 
 
 1  //rf.40.  j;. 
 
3  6  HeAven  God's  Throne, 
 
 on  the  children  of  men  and  have  his 
 ears  open  to  their  prayers  when  they 
 call  upon  him. 
 
 Nor  doth  he  only  dwell  in  heaven, 
 and  fas  with  reverence  I  may  fay/ 
 keep  houfe  there  with  his  courtiers 
 and  domefticks  about  him,  but  he  fits 
 there  too,  as  a  ludge: "»  The  LoiJ.  hath 
 peParid  his  Throne  in  the  Heavens, 
 Heaven  is  his  throne  and  earth  is  his 
 foct  ftool.  And  letthings  run  never 
 fo  much  at  random  here  on  earth, 
 there  is  one  in  heaven  to  render  to  e- 
 very  one  according  to  his  works, 
 whofe  wrath  as 'tis  urtfuffcrablejfo  his 
 power  is  irrefiftible  ,  andhisknow- 
 iledgc  infallible.  He  has  girt  the  whole 
 round  of  nature  ,  that  there  is  no 
 efcapinghim;  the  whole  world  is  his 
 clofe  prironer,and  let  wicked  men  ufe 
 all  their  fhlfts  j  though  the  mountains 
 fliouldfall  upon  them  ,  and  the  hills; 
 cover  them,  yet  God's  hand  fliall  find  I 
 out  his  enemies  >  and  bring  them  to 
 punifhment.     For  He  is  there  as  a  fpy 
 
 too, 
 
 mP/«/.ioj.i». 
 
and  Watch  toTifer.  3  7 
 
 too  ,   upon  us  ,    he  beholdeth  us 
 afar  of  and  obfcrves  our  carriage ,  and 
 takes  notice  of  all  our  doings,  not  an 
 idle  word  fcnpes  him   ,   nor  is  there  a 
 thouffhtin  the  heart  which  he  knows 
 not  long  bctore.     His  piercing  eyes 
 walk  too  and  fro  through  the  earth, 
 and   his  ey-iids  try  the   children  of 
 men.  And  this  argument  our  Saviour 
 ufes  where  he  perfwades  to  fccrct 
 good  ,   "  and  ('fayes  he)  thy  Father 
 ■^hichfeeth  in  fccretfluil  regard  thee 
 openly. 
 
 What  care  then  fhouldwehaveto 
 out  w  ayes,  to  our  words  ,  who  are  aU 
 way  es  in  fight ,  in  hearing  of  our  hea- 
 venly Father  \  with  what  reverence 
 (hould  we  approach  to  his  throne?  in 
 what  aw    fliould    we  (land  of  his 
 power?  How  fliould  we  be  ftruck  flat 
 to  the  ground  ,    like  P^r/Zathiscon- 
 verfion  ,  amazed  and  aftoniflied  with 
 theconfiderationsof  a  heavenly  Ma- 
 jefty^How  fhould  our  hearts  be  fet  on 
 fire  with  heavenly  flames,  and  thede- 
 C  3  Tire 
 
 n~W.«ffr.7.  i. 
 
a  S  We  ouaht  to  he 
 
 ^  c> 
 
 fire  of  heavenly  things?  Howfhouid 
 we  flight  and  trample  upon    earth 
 and  all  earthly  concernments  in  com- 
 parifonot  Heaven,  where  our  Father 
 hath  many  manfions  of  glory,  and  at 
 whofe  right  hand  are  pleafures  for 
 evermore  ?  How  fliould  ourappetites 
 be  flatted  to  the  reliQi  of  all  fenfual 
 contents  ,  when  we  think  of  thofe 
 good  things  which  the  Fdther  of  mer- 
 cies 5  andtheGod  ofallconfolation 
 hath  laid  up  for  us  in  heaven?  What  a 
 meanefteemfhould  we  have  for^all 
 the  glittering  vanities,  the  paltry  pre- 
 lermentSjdeceivablc  riches,the  guild- 
 ed  hopes  ,    and  pleafures  fas  falfe  as 
 bafe)  of  this  lower  world  ,  when  we 
 think  of  the  glories  and  the  joyes  a* 
 bove  ?   How  fliouldtheferavifliour 
 foules,  and  make  them  impatient  ,  till 
 they  have  ©weighed  anchor,  and  be 
 With  Chrift  ?  How  highly  fliould  we 
 prize  our  fpiritual  birth-right  ,  and 
 heavenly  inheritance  f'  How  (hould 
 we  now  indeavour  to  have  our  con- 
 
 ver- 
 
 0  fkil.  1.3.  »t  u^wcLj  fulvm  i  fert». 
 
Heavenly -minded.  3^ 
 
 vcrfation  already  in  heaven  ^  How 
 (hoiild  we  fear  the  difpleafure  of  fo 
 great,  fo  good  a  Father ,  more  then 
 hell  ?  How  careful  fliould  we  be  of 
 difparaging  our  high  birth  ,  and  hea- 
 venly calling  ,  by  any  indecency  or 
 foul  mifcarriage  ?  How  fhould  wc 
 ftrive  to  be  like  our  Father  which  is  in 
 heaven  ,  holy  as  he  is  holy  ,  merciful 
 as  he  is  merciful,  perfect  as  he  is  per- 
 kCt  ?  that  we  may  be  known  by  our 
 converfation  to  be  the  children  of 
 GodjChildrcn  of  the  higheft,the  chil- 
 dren of  light,  to  whon  belongs  the 
 Kingdom  of  Heaven.  For  'tis  God's 
 prefence  and  favour  makes  heaven: 
 Heaven  would  not  be  heaven  unlefs 
 he  were  there.  Where  ever  grace  is , 
 there's  heaven;  for  God  dwels  there, 
 entertaining  himfelf  in  an  humble 
 heart  as  much  in  the  higheft  heavens. 
 To  make  fhort ,  how  fhould  we  ad- 
 mire him,  worfhip  him ,  fear  him  and 
 love  him ,  and  joy  in  him  with  a  holy 
 ccftafy  of  affedions  ,  and  heavenly 
 C  4.  ra- 
 
40  God's  giorj 
 
 raptures  of  devotion,  that  have  leave 
 to  ufe  thefe  words ,  Our  Father  J»huh 
 art  in  Heave?z  ?  This  appellation  with 
 the  other  title  of  Father  affurcs  ,  and 
 makes  up  our  confidence  compleat. 
 Foi  btm^our  Father  he  will  do  us  all 
 the  good  he  can,  and  being  in  Heaven 
 he  can  do  what  he  will  5  fo  that  the 
 goodnefs  of  a  Father ,  and  the  power 
 of  heaven  (land  ingaged  for  us ,  as  the 
 two  pillars  of  our  hope ;  and  two  fure- 
 ties,  that  all  our  petitions  following 
 will  be  granted  and  made  good  unto 
 us. 
 
 Amongft  which,  as 'twas  fit,  thofe 
 which  belong  to  his  own  glory  have 
 the  firft  place;  and  God  having  made 
 all  things  for  himfelf  cannot  be  un- 
 mindfull  of  providing  for  that.  But  he 
 loves  to  be  ask'd  to  do  even  what  he 
 meansofhimfelf  to  do  ,  that  man's 
 will  may  be  brought  into  a  com- 
 pUance  with  God's,and  the  execution 
 of  decrees  become  the  return  of 
 prayers.     Thus  he  delights  to  oblige 
 
 where 
 
fir  a  confider'd.  41 
 
 where  he  can  force  ,  and  that  which 
 he  hath  with  an  unchangeable  pur- 
 pofe  from  all  eternity  refolv'd  with 
 himfelf  ,  makesit  theproduftofhis 
 creatures  will;  as  if  he  had  more  kind- 
 nefs  for  the  defires  of  men  then  for 
 his  own  refolv's ,  and  would  not  per- 
 form his  own  eternal  decrees ,  unlefs 
 man  firft  confeht ,  and  make  it  his  re- 
 queft.  And  indeed  it  is  man's  con- 
 cernment that  is  driven  throughout 
 the  prayer;  for 'tis  not  for  God's  fake 
 that  we  pray,  but  for  our  own:  What 
 advantage  gets  God  by  our  prayers, 
 unlefs  giving  be  getting  ?  His  name  h 
 holy,  his  Kingdom  is everlafting,  and 
 his  will  irrefiftible,  whether  we  pray 
 or  no.  But  we  pray  that  all  this  may 
 be  ordered  for  our  good,  and  we  are 
 as  much  concerned  in  this  as  in  our 
 daily  bread  ;  God  fo  ordering  all  the 
 adminiftrations  of  his  providence  and 
 grace,  that  his  glory  and  man's  falva- 
 tion  go  hand  in  hand  ,  and  that  all 
 things  may  work  together  as  for  his 
 
 glory, 
 
42  The  fir (l  petition. 
 
 giory  ,  fo  for  our  good  ,  the  good  of 
 thofe  that  love  and  fear  his  name. 
 
 Hallowed  Be  Thy  Name. 
 
 The  name  is  the  firft  thing  we  en- 
 quire after  about  any  thing  we  defire 
 to  know  ;  as  CMofes  ,  when  he  talked 
 with  God  at  his  firft  appearance  to 
 him ,  told  him  the  Ifraelites  would  ask 
 him  ,  whofenthim  ,  and?  what  was 
 his  name.  There  hath  alwayes  been 
 taken  great  care  for  the  impofitionof 
 names, that  they  might  be  luitable  and 
 properto  the  nature  of  things.  For 
 things  are  diftinguifhed  and  known 
 from  one  another  by  their  names. 
 Wherefore  God  himfelf  named  the 
 greater  pieces  of  his  work  ,  which 
 beingofvaft  unruly  bulk,  were  to  be 
 under  his  own  immediate  govern- 
 ment, as  Heaven  and  Earth  and  the 
 Sea  ;  and  'tis  faid  i  he  calls  the fi ays  ail 
 by  their  «4wf/,&c.  But  thofe  creatures 
 which  he  meant  to  put  under  mans 
 
 feet, 
 
Names  diftingttifh  things.  45. 
 feet  ,  he  brought  to  him  to  name. 
 The  like  care  hath  been  conftant- 
 ly  taken  by  parents  and  others  in  pro- 
 viding fit  names  for  their  children , 
 that  families  and  perfons  may  be  fuf- 
 ficiently  diftinguifhed  ;  for  which 
 purpofetheday  ,  on  which  the  child 
 Was  circumcifed  ,  amongft  the  lews, 
 which  was  the  eighth  day  from  his 
 birth, and  about  the  fame  time  among 
 the  heathens  ,  but  amongft  us  Chri- 
 ftians  at  the  baptifme  ,  this  folemnity 
 ofnamingthe  child  is  perform'd  ;  a 
 thing  of  fuch  concernment  ,  that  it 
 hath  been  delivered  fomctimes  by 
 the  meflage  of  Angels ,  other  while 
 by  miracle.  And  that  was  a  fignal 
 token  in  the 'prophecie,  wherein  he 
 calls  his  anointed  Cyrui  by  name  fout 
 hundred  years  before  he  was  in  being. 
 'Tisa  nice  confideration  ,  but  there 
 maybe  fomethingin  it,  and  of  more 
 then  ordinary  con{equence,thatGod 
 (hould  take  fuch  care  about  names, 
 that  he  fliould  think  fir  to  give  and 
 
 change 
 
44  Names  fignificant. 
 
 change  them  either  in  favour  or  dif- 
 pkafure ;  as  in  the  inftance  of  (^bra- 
 ham jConj ah, Peter,  &c,  and  that  he  is 
 faid  to  write  the  names  of  his  cledin 
 the  book  of  life  ,  and  to  give  them  <i 
 fteTfinamey  and  toblotoutthc«;*wfi 
 of  the  wicked,  and  to  threaten  that 
 their  names  ,  i.e.  their  memory  fhall 
 perifii.   Let  them  take  heed  that  for- 
 bear to  Chriften  their  children  ,    and 
 give  them  names  ,  ieaft  they  defign 
 their  chiidrens  ruin;  God  finding  no 
 namei)  they  have  in  the  church-roll, to 
 copy  into  his  book.     ^Is  not  he  nght- 
 ty  named  Jacob 'y  faithf/^^  ,for  he  hath 
 fupplantedm^  this  tWice  \  And  N^bd 
 was  as  very  a  churl  as  his  name  gave 
 him  for  ;    and  very  many  fcripture- 
 names  are  thus  fignicant.   And  CMei- 
 chtz,edeik  (whofe  true  name  if  'twere 
 Shem  ,  was  Name  according  to  the 
 fignification  of  the  Hebrew  wordj  de- 
 notes, *  as  the  Apoftle  explains  it ,  the 
 charaOier  of  the  perfon    ,    King  of 
 righteoujnefs y  who  was  alfo  King  of 
 
 Salem^ 
 
7h(!  2idm€  of  God,  Iphat  it  is.  4  $ 
 Salem  yXhn  \SyKing  of  peace.  God  out 
 of  a  familiarloveto  Qiankind  is  plea- 
 kd  to  drefs  himfclfas  'twere  ,  and  fet 
 forth  his  nature  by  thofc  wayes  which 
 are  ufual  amongft  men  ,  and  there- 
 fore ^  hath /W4<^f  ^fiw/?/)^^  »4w^. 
 
 Now  the  name  ofGod  is  any  thing, 
 by  which   God  hath  made  himfelf 
 known  ,  and  hath  in  the  Scripture- 
 language  leveralacccptions;  For  fome- 
 times  the  name  is  taken  for  theper- 
 fon  himfelf  whofe  name  it  is  ,  as  in 
 reckoning" fo many  names.    Andfo 
 we  fay  of  God  ,  to  call  upon  the  name  of 
 the  Lord,\-c.tOQ^\\  upon  the  Lord: 
 and  to  give  thanks  unto  the  name  of 
 the  Lord ,  &:c  ^  ?(ot  unto  us,  hut  tmhy 
 name  give  the  glory ,  i.e.tothyfelf,  for 
 fotheoppofirionftandsnottous  ,but 
 to  thy  fclf.  Sometimes  it  is  taken  for 
 fame  and  renown  and  glory,  which 
 accompanies  a  good  name  and  makes 
 it  like  good  oyntment;   the  Giants  of 
 old  were  ^  men  ofname^  to  wit,lamous 
 renowned  men   much   talked    of: 
 
 2  Chrifl's 
 
46  The  fever  aU  acceptions 
 
 z  Chrifi's  name  after  he  had  wrought 
 fome  miracles  was  fpread  abroad 
 throughout  the  country,  i.  e.  he  grew 
 famous.  We  ifitllmake  mention  of  thy 
 name  ^faith  the  Pfalmift  often,  ;  and 
 will  fpeak  l»cllofthy  name  ,  2iX\d,fin<? 
 pratjestothy name i  i.e.  fet  forth  thy 
 praifein  verfe  ,  and  contribute  the 
 skill  of  my  tongue  and  harp ,  (which 
 are  a  nty  glory)  in  the  celebration  of 
 thy  glory.  Then 'tis  taken  for  thofe 
 abilityes  &  virtues,  which  commend 
 a  man  to  fame,  and  raife  an  admira- 
 tion andeftecm  ofhim  ;  as  power  , 
 wifdom,  goodnefs,  mercy  .  &c.  And 
 fuch  are  the  glorious  attributes  of 
 Gail ,  the  excellencies  and  perfedions 
 of  his  nature;  as  ^  Holi>  excellent  is  thy 
 name  in  all  the  earth  ,  faycs  David, 
 when  he  meditates  upon  the  works 
 of  creation  ,  wherein  thofe  attributes 
 of  his  doe  moft  confpicuoufly  fhine 
 forth,  to  the  amazement  of  any  fe-y 
 rious beholder.  And  laftly  it  compi^-; 
 hendsallthc  effeds  & atchievcmeiffs 
 
 V  xJ/4r 4. 14.  with  1*4.4.14.    iiPf,i€.9'Sc$7%'   ^/r.n- 
 
of^zmo,  in  Scripture.  47 
 
 ofthe  divine attributes,whethcrpro- 
 duccd  by  common  providence  in  the 
 world;  fuch as  are,  his  works  ,  daily 
 accidents,  extraordinary  events  ;  or 
 by  fpecial  grace,fuch  as  are,  his  word 
 and  ordinances,  the  Sacraments,  the 
 Gofpeli,  his  Minifters ,  his  Sabbaths, 
 his  Temple,  his  inheritance ,  perfons, 
 places ,  times  and  things  dedicated  to 
 his  fcrvice;  and  whatloever  wears  up- 
 on it  a  ftamp  of  holinefs  to  the  Lord. 
 Thus,  *  m  thy  name  JpillUfe  tread  doT»n 
 our  enemies,  i.e.  by  thy  afliftanccand 
 help,  and  by  the  condud  of  thy  pro- 
 vidence fo  ordering  it ,  defeating  the 
 counfels  ,  and  breaking  the  ftrenglh 
 ofouradverfaries.  ^In  thy  name  JtfC 
 haveptophected  andcmfl  out  devtls^^c, 
 by  virtue  of  thy  commiffion  ,  by  thy 
 command  and  appointment,  andthe 
 warranx  of  thy  word  ;  c  Baptiz,ing 
 them  in  the  name  ofthe  Father ,  &c.  to 
 wit.into  theprofeflion  ofthe  Gofpeli, 
 into  the  worfliip  and  fervice  of  God> 
 faith  in  hispromifcs  ,  and  obedience 
 
 to 
 
 %?fklA^-li      «^•^?*^7•l>^    KMm.t%A9. 
 
4S  what  is  meant 
 
 to  his  commands.  Nor  is  the  prin- 
 cipal and  ufualfignification  to  belaid 
 afide,  God  having  many  fuch  names 
 given  him  in  Scripture  ;  both  proper, 
 as  Jehovah ,  J  ah ,  Elohtm ,  i^donai  , 
 Shaddat',  and  appellative,  even  a  full 
 Alphabet  of  names  as  the  Syric 
 Grammarian*  reckon  them.  And  fo 
 too ,  ^  Holy  and  reverend  is  his  name. 
 Our  petitions  here  begin  in  God's 
 name.aform  To  \vellliked,that  it  came 
 to  be  taken  up  even  up  even  in  the  ci- 
 vil affairs  o  life,  wills,  contrads ,  &c. 
 and  made  ufe  of  at  laft  as  a  ftale  to 
 countenance  the  worft  defigns  of 
 cheat,  proftituted  to  bafe  felf-  ends ,  e* 
 ven  to  the  infamy  of  a  Proverb.  And 
 furcly  if  we  facing  our  prayers  with  it, 
 make  it  only  a  vizar  to  our  own  cor- 
 rupt defires,  we  doe  it  a  fowl  reproach, 
 and  profane  it,  when  we  pray  it  may 
 befandified. 
 
 To  SanSiify  hath  alfo  a  doubtful 
 meaning  according  to  the  thing  it  is 
 applyed  to.  The  Philofopherhasm  a 
 
 moral 
 
 fP/i/.iIi.5,  s- 
 
moral  refped  rank'd  things  into  three 
 forms ;  For  there  arc  fome  things  ab- 
 folutely  and  in  their  own  nature  aood- 
 others  as  naturally  ^^^  .  and  a  Third 
 fort  of  indifferent  things  ,  which  in 
 
 their  ownnatureareneithergoodnor 
 bad     but  according  as  they  are  ufed. 
 Wis  diftinaion  may  find  room  here 
 and  accordingly  admit  of  a  threefold 
 Sanaification;  That  which  is  in  it  felf 
 lolyisfanaified,  when 'tis  acknow- 
 ledgedandreverenc'dashoiy  5  And 
 thus  g  we  are  bid  to  Sm^ify  the  Lord 
 ofHoflshimfelf,   the  holy  One,     That 
 I  whicn  is  by  nature  eviU  and  corrupt 
 I  Jf^an^^fied  by  being  made  holy,  and 
 \  naving  that  nature  renewed  accord- 
 I  ing  to  righteoufnefs  ;  And  thus,,  God 
 ,  jan^tfes  mhy  his  fpirit,  creating  us  to 
 i  good  works  in  Chriftlcfus  ;   and  he 
 I  bids  us  alfo  i  SanBify  ourfehes  by  a 
 diligent  attendance  on  the  holy  ordi- 
 nances and  holinefs  of  life  and  con- 
 verfation.  That  which  isof  a  middle 
 and  indifferent  nature  ,   i^fanftifyed 
 «7/-<,       .  ^  when. 
 
50  The  fumm  of 
 
 when  we  fet  it  apart  from  common 
 ferviceandapply  ittoholy  ufes.  So 
 our  meat  is  ^fan6itfied  by  the  l»ordand 
 Fra)er,  fo  the  Prieli  with  his  vefts, the 
 Temple  with  it's  utenfils.the  Sabbath, 
 &c.  become  facred  and  inviolable 5 
 And  who  offers  a  violence  to  any 
 thing  that  thus  belongs  to  God's 
 ^eculium  is  profane  and  facrilegious. 
 Our  requeft  then  in  this  petition  is. 
 That  all  things  may  be  done  to  the 
 glory  of  God,  that  he  would  order  his 
 own  counfels  ,  and  all  the  difpenfa- 
 tionsof  his  providence  and  his  grace 
 to  the  utmoft  advantages  of  his  own 
 praifej  that  he  would  fanftify  us  that 
 we  might  fandify  him  in  our  hearts  5 
 that  we  may  fear  before  him ,  that  is 
 dreadfull  in  holinefs  >  that  we  may  en- 
 tertain reverent  thoughts  of  him,  ad- 
 mire him  in  his  infinite  pertedions,be 
 aftonifhed  at  hisunfearchable  glory, 
 ftady  his  praifes  ,  meditate  on.  his 
 goodnefs,  delight  our  felvcs  in  hiiWi 
 and  (peak  well  of  his  name  ,  aiid ice 
 
 fprth 
 
The  fir  fi  Petition.  51 
 
 forth  his  noble  afts;  that  we  may  take 
 notice  of  him  in  his  out-goings ,  ob  • 
 ferve  his  providences,  mark  his  par- 
 ticular fupplycs  and  reftraints ,  regard 
 his  mercies  with  thankfulnefs  ,  and 
 mend  under  his  judgements ;  that  we 
 may  wait  on  him  in  his  fanduary  in 
 theufeof  his  ordinances  ,  go  to  his 
 houfe  in  his  fear  ,  praife  his  name  ^  in 
 the  aflcmbly  among  thofe  that  keep  holy 
 dayes ,  attend  to  his  word  ,  keep  his 
 Sabbaths,  honour  his  Minifters ,  and 
 give  due  refped:  to  every  thing  that 
 belongs  to  him  ;  and  that  we  ufe  not 
 any  ofhis  names  or  titles  ,  but  upon 
 weighty  oecafions,  and  with  great  re- 
 verence. And  laftly  that  our  whole 
 life  be  fo  holy  and  blamelefs ,  that  we 
 may  not  give  occafion  for  God's 
 name  or  his  wayes  to  be  evill  (poken 
 of ,  but  rather  that  „  our  light  may  fi 
 fl^ine  before  men  ,  that  they  feeing  our 
 good  y»orks  may  glorify  our  Father  ^ 
 Tvhich  is  in  Hedven,  And  this  being 
 done  will  promote  &  fet  forward  the 
 D  2  iiii" 
 
$%  Kingly  i^mhoriiy, 
 
 intcrefts  6f  his  Kingdom, and  fofpccd 
 the fecond  petition  too. 
 
 Thy  Kingdom  Come. 
 
 Codis  i^  the  Lord  of  Lords  i  and  the 
 King  of  Kings  ,  the  great  Soverain  of 
 the  world,  whodoeswhatfoeverhe 
 pleafes,and  none  faith  unto  him  what 
 doft  thou  \  °  lifho  hath  refifted  his  Ivill^ 
 ox.^  given  htm  counfel  \  For  that  the 
 word  fignifies  alfo  in  the^  Chaldee 
 dialed,  thofe  two  things  being  necef- 
 fary  to  compleat  a  Monarch's  right, 
 and  make  him  abfolute,  to  doc  what 
 he  doth  by  a  dear  and  full  authority 
 aad  power  of  his  own  ,  and  by  his 
 own  counfel  and  plcafure  to  ad:  and 
 determine  that  power.  He  is  the  great 
 'Bafis  and  fupport  of  a;ll  focieties 
 and  governments  in  the  world  ;  For 
 *  thepoloers  that  are  t  are  ordain  d  of 
 God'j  ^  By  me  Kings  reign  >  and  for  him 
 too  ,   being  his  Vicegerents  *  and 
 
 fword- 
 
derived  from  God,  5  j 
 
 fword  bearers,  to  be  a  terror  toevill- 
 doers  and  a  praife  to  the  good.  And 
 as  he  hath  crovvn'd  all  mankind  with 
 ho  nour  and  dignity,  giving  them  do- 
 minion over  their  fellow-  creatures;  fo 
 he  hath  put  that  Majefty  upon  rulers, 
 whom  he  hath  appointed  to  govern 
 their  fellow-men  (whoelfe  without 
 lawes  and  order  would  be  little  better 
 then  beads,)  that  they  may  be  looked 
 upon  ,  and  obferv'd  with  that  reve- 
 rence ,   as  if  they  were  earthly  Gods. 
 */  hxve  faid  ye  are  Gods, but  ye  [hall  dy 
 like  men.     They  are  God's  anointed 
 ones,  and  honour'd  of  him  ,  account- 
 able only  to  him  ,  required  therefore 
 to  do   their  homage  ,  znd^ki/sthe 
 Sort  leaJlhebeangry.S^nd  as  theymuft 
 like  all  other  men  dy,fo  theymuftalfo 
 appear  before  the  judgement-feat  of 
 God. 
 
 ^  Kings  to  their  fubjecis  dreadful  ft  and 
 O" re  Kings  themfelvs  is  Gods  com 
 mand.  D   3  He 
 
 *V  '^^Hm  timenderum  m  proprios greges, 
 
 'Ajges  int^/osim^-erimncft  Javn,     Hor.Od.l.f. 
 
54  King  Ihi^  the  beH 
 
 He  hath  all  the  royalties  that  belong 
 to  an  Imperial  Crown  ,  a  righteous 
 Scepter ,  righteous  lawes ,  loyal  Tub- 
 jcas,  glorious  priviledges ,  bleffcd  re- 
 wards for  the  obedient,  and  great  pu- 
 nifliments  for  the  difobedient.     Nor 
 ought  Kings  of  the  earth  tobeimpa- 
 tient  at  mutinous  and  rebellious  fpi- 
 rits,when  C3od  himfelf  wants  not  thofe 
 who  '^  rife  up againft  him ;  and  which 
 may  fct  them  a  copy  of  princely  cle- 
 mency to  write  their  ads  of  grace 
 after,  "Ogives gifts  to  the  rehdlious ,  lea- 
 ving fomc  of  them  as  monuments  of 
 his  mercy  .though  too  others  he  make 
 trophies  of  his  juftice.  ^ 
 
 I  might  note  that  fure  Ktngfhtpis 
 the  beft  form  and  model  of  govern- 
 ment ,  finceGod  himfelf  rules  under 
 that  titlejthat  the  Regicide  is  a  kind  of 
 Deicide-,  and  when  fubjeds  dare  mate 
 their  foverain  ,  and  contrive  a  Com- 
 mon-wealth to  juftlc  out  the  King- 
 dom ,  they  do  but  challenge  divme 
 vengeance  for  that  ,  which  perhaps 
 
form  of  Government]  55 
 their  injur'd  princes  forces  cannot 
 chaftife  ,  and  cal(  upon  themielvcs 
 Lucifer's  fate  ,  who  ^  left  htsfirfi  eft  ate 
 by  clambering  higher  ,  whofe  pride 
 prcfer'd  him  to  the  principality  in 
 Hell,  where  hegnafhes  his  teeth ,  and 
 curfes  God  ;  who  queftionlefs  hath 
 bcenthat  Angel  of  light  ,  that  hath 
 cloak'd  fedition  with  the  name  of 
 Godlinefsjand  taught  the  late  teachers 
 to  '  defpife  dominion ,  andfpeak  evil  of 
 dignities  ,  and  blafpheme  the  name  of 
 Kings.  And  all  nature  hath  by  inftind , 
 followed  divine  example ,  gatheting 
 it  felf  as  much  as  may  be  into  Oncncfs; 
 making  every  fort  of  creature  almoft 
 fubmit  to  monarchical  rule  ,  and 
 preaching  as  it  were  the  Apoftlc'slef- 
 Ibn,  ^  Be  not  many  mafters.  But  the  fad 
 experience  of  thefe  nations  in  the 
 time  of  tyranny ,  and  the  wonderfull 
 providence  of  God  in  the  rercitu- 
 tion  ,  hath  fufHcienrly  convinced  all 
 honeft  Englifh  of  this  truth  ,  that 
 That  government  is  heft  ,  l^hich  is 
 O  4.  likefl 
 
 ZlHitc,v.6,    a V:rr. g,     hlami,  , 
 
5  6  The  Kingdom  offo'^er. 
 
 likefl  God's  ;  to  wit  a  Monarchy,  a 
 Kingdom.  Now  God  hath  a  twofold 
 Kingdom ,  one  univerfal  at  large ,  all 
 the  world  over  ,  the  other  particular 
 and  fpecial  ,   his  Church  ;  For  he  is 
 e  King  of.  the  nations  and  ^  King  of  the 
 Sdnts.  or  we  may  fay  ,  a  threefold 
 Kingdom  in  rcfped  of  the  different 
 adminiftration  of  this  later,according 
 to  the  different   condition   of  the 
 church  militant  here  on  earth  ,   or 
 triumphant  in  heaven  ,  to  wit,  a  tem- 
 poral ,rpiritual,  and  eternal  Kingdom; 
 or  the  Kingdom  of  his  fo'^er  ,  the 
 Kingdom  ofgrace^ztid  the  Kingdom 
 oi glory,  ^^hxspo'^ery  he  governs  the 
 whole  fabric  of  the  world,  difpofes  of 
 all  things,appointsfeafons,fets  bounds 
 to  human  power  ,  over-rules  their 
 purpofcs  ,   ftills  the  raging  of  the  Sea, 
 and  the  madnefs  of  the  people ,  raifes 
 up,  caftsdown,  kills  and  makes  a- 
 live,  ftrikes  the  earth  with  his  thun- 
 der, and  darts  forth  his  lightnings;  the 
 ;^inds  obey  him ,  6c  blow  only  where 
 
 he 
 
 ^  Jet. IO.IjT^    <i7?jt/.lj.3. 
 
I'hc  Kingdom  ofgrace^  57 
 
 he  lifts,  e  t^ II things  arehis  JcYvants^ 
 and  f  he  doth  Ti>has  he  pleafeth  both 
 in  heaven  and  in  earth .  By  his  grace  he 
 governs  his  Church  ,rets  up  his  throne 
 in  the  hearts  of  his  people  ,  appoints 
 officers,  gathers  the  eledl  ,  and  rules 
 them  by  his  word  and  fpiritjconquers 
 fin  and  death  ,  killsour  corruptions, 
 fubducs  our  lufts,and  treads  Satan  un- 
 der our  izti^  and  breaks  the  powers  of 
 hell  ,   that  the  gates  thereof  (hall  not 
 prevail againft the  church,  guidsthe 
 faithful!  ones  in  his  wayes ,  tryes  theic 
 patience,  exercifcs  their  faith,  teaches 
 them  his  lavves,that  they  may  obferve 
 hisftatutesand  ordinances,  defends 
 the  Saints ,  and  is  g  a  fun  ana  Jhteldio 
 direct  and  protect  them,  that  neither 
 the  Devil  nor  wicked  men  can  doe 
 them  any  hurt;  rev>^ardsthofeihat  doe 
 or  fuffer  any  thing  for  his  fake  ,  pu* 
 niflics  offenders ,  and  perfues  the  im- 
 penitent,and  fuch  as  obftinately  ftand 
 out  his  calls  and  renders  of  grace,  and 
 go  on  prefump  uouOy  in  their  eviil 
 
 way, 
 
 tU.xl\i99l>     {T'fal.m.i,    gPMJt'H; 
 
5  s  The  Kingdom 
 
 way,  with  the  fury  of  his  indignation, 
 affliding  them  with  bodily  plagues, 
 temporal  calamities  ,  and  fpiritual 
 judgements  ,  as  blindnefs  of  mind, 
 hardnefs  of  heart,  &c.  giving  them  up 
 to  their  own  fliamefulllufts,  and  a  re- 
 probate mind, &  into  thepower  of  the 
 divel,and  either  pafling  final  fentencc 
 upon  them  in  this  life  ,  or  referving 
 them  till  the  great  Affifes  of  the  laft 
 judgement.  In  the  Kingdom  o^ glory 
 Cas  he  himfelf  is  call'd  ^  the  King  of 
 glory y)  he  fits  on  his  Throne  incom- 
 pafs'd  with  millions  of  Angels  ,  and 
 bicfled  Saints,  who  fall  down  before 
 him  ,  andfingpraifes '  to  him  that  Jits 
 upon  the  jhrone^and  to  the  Lamb.  This 
 is  to  have  it's  beginning  when  the  o- 
 ther  two  end  ,  not  to  be  compleatcd 
 till  the  laft  day  ,  when  the  Angels  ga- 
 ther the  eled  from  the  four  corners 
 of  the  earth,  whom  God  ftiall  reward 
 withevcrlafting  blifs;  when  he  (hall 
 fend  the  ungodly  to  Hell ,  ^  inhere  the 
 Ifiorm  never  dyeth  ,  and  the  fire  never 
 
 \\TfalM-lO>    i "3^^,^.5,10,    ^'MwiM' 
 
 <loes 
 
of  Glory.  5  9 
 
 goes  out.  Then  thofe  who  wcrefuf- 
 terers  fhall  be  eonquerers ,  and  wear 
 a  never- fading  crown.  ^  I  have  fought 
 a  good  fight  (faith  St.  Paul)  and  hence- 
 forth there  is  laid  up  for  meacrol»nof 
 righteoufnefs .  All  the  Saints  then  fhall 
 be  Kings,  there  (hall  be  the  glorious 
 orders  of  pure  Virgins  that  defiled  not 
 themfelves,  of  blefled  Confcflbrs  that 
 were  not  afliamcd  of  their  profeflion, 
 ofholy  Martyrs  who  lov'd  not  their 
 foulesto  death,  of  Prophets  the  Har- 
 bingers of  Chrift  ,  and  Apoftles  the 
 heralds  of  the  Gofpell  ,  and  all  the 
 quire  of  Heaven  Tinging  Halleluiahs. 
 This  is  that  Kingdom  of  Chrift  which 
 he  faid  was  m  not  of  this  'world  ,   for 
 which  he  defpifed  the  fiiame,  &  with 
 which  his  fervants  that  have  a  taft 
 of  the  heavenly  gift ,  and  are  afforded 
 the  earneftof  their  meditations  ,  (a 
 fight  of  the  heavenly  Canaan  ,  and 
 glorified  transfiguration  ;    as  from 
 Pifgah  ,  and  on  mount  Tabor)  are  fo 
 ravifhed  ,  and  deeply  affected  ,  that 
 
 they 
 
6o  K^noofoU 
 
 they  muft  needs  cry  ,  «  come  Lord 
 
 lefm  come  quickly   $    jhy   Kingdom 
 
 come. 
 
 Come.  i.  e.  appear  and  fhow  it 
 felf,mayitsintcreft  be  promoted,  may  \ 
 it  get  ground  and  inlarge  it  fcli,  may  it 
 be  feen  that  °  thz  Lord  is  King ,  let  the 
 people  be  never fo  unquiet;  may  it  come 
 into  our  hearts  and  rule  there  ,  and 
 beat  down  every  proud  imagioation, 
 that  lifts  it  felf  up  againft  God  ;  may 
 Clirifthaften  his  coming  &  illuftrious 
 prefence.which  the  lews  Liturgy  is  ful 
 of  even  to  this  day  ,  the  coming  of 
 MelTias.  Now  there  is  a  twofold  ad- 
 'venton  coming  ofChrift  mentioned 
 in  Scripture;  The  one  was  when  he 
 came  in  thefleOi ,  in  the  form  of  a  fer- 
 vanttodiefor  us, that  he  might  r^?^« 
 upon  the  tree  as  fome  readings  have  it,  ' 
 in  the  Pfalms   :   The  other  will  be, 
 when  he  fhall  come  in  the  clouds 
 with  power  and  glory  ,  attended  with 
 Angels  to  judge  the  world  ,    at  that 
 great  and  dreadful  day  ,  when   the 
 
 trumpee 
 
coming  ofchrifl.  6  i 
 
 trumpet  fhall  fummon  all  to  appear 
 before  the  tribunal.  And  when  that's 
 done  he  fhall  deliver  up  the  Kingdom 
 to  his  Father  j  and  the  time  of  this  his 
 coming  and  the  end  of  the  world, 
 he  hath  left  here  to  be  the  fubjcd  of 
 our  prayers ,  and  not  of  our  inquiries, 
 to  exercife  devotion  not  curiofity.the 
 uncertainty  of  the  time  being  an  argu- 
 ment to  quicken  our  diligence  in  pre- 
 paring for  it,  that  we  may  watch  and 
 pray;  he  having  told  us  afore- hand, 
 that  he  will  fteal  upon  us  ,  pas  a  thief 
 in  the  night.  But  what  need  we  trou« 
 ble  our  felves  about  the  age  of  the 
 world,  when  our  own  time  is  fo  un- 
 certain ,  that  we  cannot  call  the  next 
 hour  our  own  ,  and  know  not  how 
 foon  the  arreft  of  death  may  hurry  us 
 away  to  judgement?  He  that  dies  now 
 in  the  Lord  ^  refts  from  his  labour,  & 
 hisgood  works  follow  him  ;  and  if 
 we  cannot  properly  fay  that  the  King- 
 dom of  God  is  come  to  him ,  we  may 
 fafely  fay  he  is  gone  to  it.  At  the  end 
 
 of 
 
62  Thefummof 
 
 of  the  world  then  is  Chrift's  great 
 coming  ,  and  the  general  judgement : 
 but  at  every  fingle  death  there  is  a  par- 
 ticular doom  pad,  when  the  foul  im- 
 mediately after  it's  delivery  out  of  the 
 body  isdifpatched  either  into  the  re- 
 gionsoflife,  or  lodged  in  the  cham- 
 bers of  death  ,    fo  that  in  this  fenfc 
 Chriftmaybefaidtocometoo.  And 
 there  is  a  gracious  vifit  ,  when  he 
 comes,and  ^  knocks  at  the  heart ,  and 
 calls  to  his  beloved  by  his  word ; 
 "When  he  comes  into  us.to  a  feaft  and 
 banquet  of  love  furniflied  with  the 
 confolationsofthefpirit. 
 
 The  fum  of  this  requeft  is,that  God 
 would  declare  his  power  even  to  the 
 heathen  that  know  not  his  name  ,  and 
 make  difcoverics  of  his  Majefty  by  his 
 outward  adminiftrations.  not  leaving 
 himfelf  without  wirnefs.  but  convince 
 profane  fpirits  that  there  is  a  God  that 
 rules  in  the  world  ;  that  he  would 
 manage  the  affairs  of  the  world  tor  his 
 peoples  good  ,  and  for  the  advance- 
 mot 
 
the  ftcondTetiiion.  63 
 
 ment  of  the  Kingdom  of  his  Sonj  that 
 he  would  blefs  the  civill  focieties  of 
 men  ;  that  he  would  fill  Sovcraigns 
 with  wifdom  to  go  in  and  out  before 
 the  people, and  people  with  loyalty  to 
 their  rulers ,  and  with  love  to  one  an- 
 other ;    That  he  would  eftabliOi  the 
 ftate,  wherein  we  live,  in  peace  and 
 order  ,  preferving  us  on  ope  hand 
 from  the  tyranny  and  oppreflfion  of 
 fuperiours  ,  and  on  the  other  hand 
 from  rebellion  and  confpiracy  of  in- 
 feriors; That  he  would  favethe  King, 
 whom  he  hath  fet  ('under  himfelf)  our 
 fupream  Head  and  Governor  ,  from 
 alltreafons  and  treacherous  defigns; 
 that  he  would  fubdue  the  people  un- 
 der him  ,  cloath  his  enemies  with 
 fliame,and  upon  himfelf  let  his  crown 
 flourifhj  that  he  would  give  the  King 
 his  judgements,  and  make  our  Magi- 
 ftir;.tes  men  of  courage  ,  fearing  God 
 and  hating  covetoufnefs  ;  That  he 
 would  preferve  us  from  all  dreadful! 
 calamities,  the  plague  ,peftilenee  and 
 
 fa- 
 
64  The  fumm  of 
 
 famine;  from  \vars,fires,iniindations, 
 from  murder  and  fadden  death ;  That 
 he  would  take  a  fpecial  care  of  his 
 Church  and  his  chofenoaes ;  that  he 
 would  fend  labourers  into  his  vine- 
 yardj  that  he  would  enduehis  Mini- 
 fters  withrighteoulnefsjthai  he  would 
 illuminate  all  Biihops  and    Paftours 
 Avith  true  knovvled2,e  and  underftand- 
 ing  of  his  word  ,  that  both  by  their 
 preaching  and  living  ,  they  may  fet  it 
 forth  and  fhew  it  accordingly.  That 
 he  would  inlarge  the  tents  of  Japhet, 
 temember  his  ancient  people    the 
 lewes  ,  gather  in  the  remnant  of  the 
 gentiles  ,  fend  forth  his  Gofpell  into 
 the  dark  corners  of  the  earth  ,  and 
 publirti  the  ghd  tidings  of  falvation 
 iintosll  mankind  ;  that  he  would  fill 
 up  the  number  of  his  ele£t ,  and  haften 
 the  glorious  appearance  of  Chriftj 
 That  he  would  confound  the  devices 
 6fall  that  have  cvill  will  to  Zion  ,  and 
 turn  the  hearts  of  hereticks ,  fchifma- 
 ^t'icks ,  and  bloody  tyrants  ;  That  he 
 
 WOUlif 
 
the  fecond  Fttition.  g^ 
 
 would  aflift  thofe  that  fufFer  for  the 
 tcftimonyofagoodconfcienec  with 
 ftrength  from  above,  and  fend  them 
 the  comforter  ;  That  he  would  de- 
 ftroy  the  man  of  fin ,  with  the  breath 
 of  his  mouth ;  That  he  would  f  garri- 
 fon  our  hearts  with  his  grace ;  that  he 
 would  teach  us  his  laws,  that  we  may 
 walk  in  his  ftatutcs,and  keep  his  com- 
 mands; That  he  would  mortify  the 
 defiresandluftsof  theflefh  ,  fubduc 
 us  to  himfelf ,  and  make  us  a  willing 
 people  in  theday  of  his  power  J  That 
 he  would  open  oU^c  hearts  for  the  re- 
 ceiving of  his  word,  and  rule  in  them 
 by  hisfpirit;  That  his  Kingdom  may 
 firft  enter  into  us  ,  that  we  may  enter 
 into  it.  Laftlythat  we  may  have  our 
 feet  fliod  with  the  preparation  of  the 
 Gpfpell,  &liveinaconftantexfpeaa- 
 tion  of  our  great  change,  that  when 
 our  Lord  comes  he  may  find  us  doing 
 his  -Dillon  earth  as  it  is  in  Heaven:  And 
 t  bleffed  is  he  ,  whom  his  Lord  when 
 he  comes  (hall  find  fo  doing. 
 
 c  ,  ^  Thy 
 
66  Gocts  WilltfifhAt  it  is. 
 
 Thy  Will  Be  Done. 
 
 The  nature  of  God  is  not  made  u^ 
 of  a  body  and  foul ,  nor  hath  be  bodi- 
 ly parts,as  eyes,  hands,  feet,  &c.  or  fa- 
 culties of mind,as  undcrftanding,  me- 
 mory ,  affedions 3  and  'tis  nolefs im- 
 proper to  fay  of  God  ,  that  he  knows 
 or  wills  any  thing ,  as  that  he  walks, 
 fees,  6cc.  which  are  metaphorical  ex- 
 preflions  taken  from  men,  God  being 
 pleafed  in  holy  writtocondefcendto 
 our  capacity , and  fpeak  of  himfelf  after 
 the  manner  of  men  :  God  is  all  under- 
 ftanding  ,  all  will  ;  nor  is  there  any 
 thing  inOod  which  is  not  infiniie,i.  e. 
 himfelf.  His  will  then  is  not  a  thing 
 really  diftindfrom  his  undcrftanding 
 or  indeed  from  his effence, neither  is 
 it  a  blind  po  weras  it  is  in  us,that  needs 
 the  guidance  of  rcafon  and  the  light  of 
 another  faculty  to  be  convey'd  into 
 it ,  to  reprefent  the  objed ,  and  advifc 
 it  to  choofc  the  good  ,  and  efchcw 
 
 the 
 
The  Wtll  of  God  tT»o  fold.  6  7 
 
 theevilibutisofitfclfinoftfree,moft 
 wife,  moft  good.  Itfelfis  a  law  and 
 rule  to  it  felf ,  determins  it  felf ,  and  is 
 the  meafure  and  ftandard  of  all  good  • 
 nefs, righteoufnefs and  holinefs.  v  The 
 Lord  is  righteous  in  all  hisivjiyes  and 
 holy  in  all  his  Tvorks ;  And  his  precepts 
 areunfore  to  be  dejlred  then  gold  ,  yea 
 then  fine  goldf  fleeter  then  hony&the 
 honycomb. 
 
 Now  there  is  a  twofold  will  of 
 God;  that  of  his  decrees,  and  that  of 
 his  commands.  Nor  do  thefe  two 
 crofs  and  oppofe  the  one  the  other,  as 
 if  God  decreed  one  thing  fliould  be, 
 arid  commanded  the  contrary  :  but 
 they  keep  a  fweet  harmony  and  mu- 
 tuall  correfpondence.God's  word  and 
 his  providence  may  feem  fometimcs 
 to  ciafh  and  juftle  one  another  ,  yet 
 they  do  keep  the  fame  road  of  right- 
 eoufnefs ,  nor  does  God  ever  contra- 
 dict himfclf ,  or  fpeak  one  thing  and 
 mean  another.  "^  Let  Godbe  true  and  e» 
 very  manalyar  »  that  makes  fuch  in- 
 E  2  ter* 
 
 vP/i/.I45.I7.     «PAi.ii>.ii.    w7^9»?.3-4» 
 
6  S  Go  A' 5  Will  and  Word  agree. 
 terprctations  of  the  will  of  God  ,  ai 
 that  his  good  pkafure  or  everlafting 
 purpofes  fhould  thwart  the  manife« 
 ftationsofhis  will  ,  which  he  hath 
 made  in  his  word.  For  inftancc ;  God 
 faith  that  x;^f  ipould  not  the  death  of  a 
 finner ,  hut  rather  that  he  fhould  repent 
 and  live  ;  And  his  Apoftle  faith  that 
 y  heifiould  have  allmenhefaved  ,  and 
 come  to  the  knololedge  of  the  truth.  He 
 then  thatfliall  teach  that  God  hath  ab- 
 folutely  predeftin'd  any  finner  to  dam- 
 nation ,  and  by  irreverfible  decrees 
 concluded  him  under  an  impolfibili- 
 ty  of  repentance,  layes  an  imputation 
 upon  God's  veracity  ,  and  makes  him 
 if  not  a  lyar  ,  yet  ('which  is  the  worfe 
 of  the  two;  a  diffembler,  to  fay  he  de- 
 fires  their  life,  when  he  hath  by  an  ir- 
 revocable decree  prejudg'd  them  to 
 unavoidable  death,  and  with  all  argu- 
 ments of  love  to  invite  them  to  come 
 to  heaven ,  when  he  hath  long  before 
 they  were  born  (hut  the  gates  againft 
 
 them. 
 
 By 
 
7h€  IVill  of  Decrees,  6  9 
 
 By  his  decrees  he  hath  from  the 
 beginning  fet    down    with  himfelf 
 what  (hall  be  in  time,  forefces  and  or- 
 ders all  events  to  his  own  end  ;   info- 
 much  thatone  tittle  of  his  word  (hall 
 not  pafs  away  ,  till  he  have  accom- 
 plifh'd  his  full  will,and  brought  about 
 his  own  purpofes.     Poor  weak  men 
 want  ftrength  and  policy  to  perfed 
 defigns,  and  many  times  we  are  cut 
 of  in  the  mid-way  by   an  untimely 
 death  ;  But  God's  counfels  are  laid 
 deep  ,  and  he  is  of  an  infinite  power, 
 and  lives  to  do  what  he  doth  to  the 
 uttermoft.  Nor  yet  docs  he  ad  fo  ab- 
 folutely  as  to  take  from  fecond  caufes 
 their  freedom  of  afting  or  impofe  a 
 neceffityupon  man's  will  to  force  it 
 this  way  oc  that.     Far  be  it  from  any 
 fober heartto think  ,   thatGodcanin 
 any  fenfe  be   the  authour  of  fin: 
 Should  this  dodrine  obtein  in   any 
 man's  mind  ,    that  all  his  aftions  are 
 ffom  all  eternity  predctermin'd  by 
 God,    fo  that  he  muft  needs  do  what 
 E   3  he 
 
yo  ^^e  ought  to  ftudy 
 
 he  doth  ,  and  cannot  pofTibly  do  o- 
 thetwife  J   I  fhould  defirethatitmay 
 onely  be  confider'd  ,   what  direfull 
 eonfcqucnces   will    naturally   infue 
 fromfuch  a  perfuafion  ,  when 'tis  in 
 good  earneft  own'd  and  liv'd  after, 
 and  whether  all  the  villany  and  mi- 
 fchief  in  the  world  will  not  find  hence 
 a  rcady'juftificatiott.  Nottofayhow 
 vain  and  ufelefs  all  reafon  ,   counfels , 
 debates,  exhortations  and  reproofs, 
 all  that  by  which  we  are  men  or  Chri- 
 ftians  ,  theufe  of  miniftry  and  ordi- 
 nances ,  and  all  the  arguments  for  a 
 virtuous  and  a  godly  lite,  would  prove 
 with  one  that  were  obftinately  pofleft 
 with  this  opinion ,  and  were  refolv'd 
 to  live  according  to  it.  But  'tis  fafer  for 
 us  to  confult  God's  precepts  ,  then 
 tamper  overboldly  with  his  decrees  5 
 and  to  ftudy  his  will  in  his  commands, 
 with  humility  adoring  the  wifcdom 
 and  righteoufnefs  of  his  unfearchable 
 counlels.     Thefe  he  hath  referv'd  to 
 himfelf ,  and  locked  up  from  us  ,  as 
 
 the 
 
God's  precepts  J  not  decrees,        7 1 
 
 the  f^rcana  imperii  :  The  other  he 
 hath  plainly  made  known  unto  us, 
 and  proclaim'd  them  in  his  word,and 
 we  hear  the  found  of  them  in  our 
 cares ;  O  that  they  might  alfo  fink  in- 
 to our  hearts  to  doe  them  !  By  thefe 
 we  fliall  at  laft  be  tryed ,  when  every 
 one  fliail  receive  according  to  his 
 works  :  nor  will  the  decrees  of  God 
 prejudice  that  foul  which  hath  duly 
 obferv'd  his  commands  ,  or  fecurc 
 thofe  who  wilfully  break  them.  Scri« 
 pture  is  the  plain  rule  which  we  are 
 to  walk  by;  the  book  of  decrees  is  that 
 fealed  book  ,  which  none  but  the 
 Lamb  is  worthy  to  open.  We 
 ought  to  ftudy  our  duty  more  then 
 deftiny.  ^  Thou/halt  love  the  Lord  ivtth 
 all  thy  heart ,  And  thy  neighbour  as  thy 
 (elf  ,  are  flat  commands  that  require 
 abfolute  obedience:  But  the  promifes 
 and  threatnings  of  God  are  under 
 condition  ,  and  God  will  make 
 righteous  judgement  and  befound  no 
 rcfpederofperfons,  when « Not  every 
 E  4  one 
 
7  2        HoTb  Co^  "s  Wilt  is  done, 
 one  that  faith  LordyLordjJhaUenter  in- 
 to the  Kingdom  of  Heaven ;  but  he  that 
 doth  the  TPill  of  our  Father  Ifihich  is  in 
 Heaven. 
 
 Be  Done.  God's  decrees  are 
 done  upon  US;  his  commands  arc  to 
 be  done  by  us :  thofe  require  our  fub- 
 miflipn,  thefe  our  performance.  And 
 indeed  our  whole  duty  is  made  up  of 
 a  paflive  and  active  obedience,where- 
 by  we  willingly  bear  what  evils  God 
 is  pleafe  d  to  iend  ,  and  as  readily  doe 
 what  good  he  bids  us.  But  why  doe 
 we  pray  that  God's  will  may  be  done, 
 fince  his  decrees  will  come  to  pafs 
 though  we  pray  not  ,  and  his  com- 
 mands 'tis  our  part  to  perform  ?  The 
 reafon  is  forthejirft  to  Ibew  our 
 compliance  with  ded's  will  ;  for  the 
 fecond  to  defire  God's  aflfiftance, 
 fince  without  the  aids  of  his  grace  we 
 are  not  able  to  doe  any  thing  as  we 
 ought. 
 
 On 
 
Ho1B>  'tis  done  i» heaven.        7  j 
 
 On  Earth  As  It  Is  In 
 Heaven. 
 
 That  men  here  below  may  as  wil- 
 lingly fubmit  to  his  good  pleafure , 
 and  pay  as  chearfuU  and  conftant  obe- 
 dience to  his  commands,as  the  Saints 
 and  Angels  above  doe,  who  alwayes 
 (land  in  his  prefence  in  a  leadinefsto 
 ferve  him,  who  never  quarrel  at  any 
 of  his  appointments,  or  grudge  at  any 
 pains  they  put  themfelves  to  ,  praifing 
 him  continually  ,  falling  down  before 
 him»  and  afcribing  power ,  and  domi- 
 nion, and  glory  to  him  that  fitteth  on 
 thethrone,and  to  the  Lamb :  All  the 
 bufinefs  they  have  to  doe  there,  and 
 to  fpend  theirtime  at  ,  is  the  finging 
 of  Hallelujahs,  and  delighting  them- 
 felves in  feeing  the  face  of  God  ,  and 
 meditating  on  hisgoodnefs  5  They 
 have  no  other  imployment  but  the 
 contemplation,andenjoymentof  the 
 
 chief  eft  good ,  and  count  it  their  hap- 
 
 pi- 
 
74-  Thefum  of 
 
 pinefs  to  be  taken  up  alwayes  with 
 thefe  thoughts,  oh  /  what  a  heavenly 
 life fhould  we  lead  hereon  earth  ,  if 
 we  could  but  thus  throw  all  our  de- 
 ilres  at  God's  feet  ,  contenting  our 
 felves  with  his  difpofals,  not  trouble 
 ourfelves  with  the  cares  of  this  life; 
 but  count  it  our  meat  and  drink  to  do 
 his  will,  to  obey  him,andtruftinhim 
 though  he  fiiouid  kill  us,  to  doe  and 
 fufFer  any  thing  for  his  fake,  and  think 
 it  our  honour  that  we  are  thought 
 worthyj  to  breath  after  heaven  ,mind 
 heavenly  things ,  and  whilft  we  are  in 
 this  valley  of  the  fhadow  of  death  pre- 
 pare our  felves  for  eternity,  by  doing 
 that  here  in  this  life,  which  will  be 
 the  whole  imployment  of  the  next. 
 
 To  gather  up  the  fum  of  the  whole 
 petition,  'tis  this  5  That  God  would 
 give  us  patient  and  chearful  fpiritsfo 
 far  ,  that  we  may  refign  up  our  felves 
 and  our  interefts  wholly  into  his 
 hand,  and  fubmittohis  good  plea- 
 
 fure. 
 
ihe  third  Petitmi.  75 
 
 fure  ,  poffefs  our  fouls  with  patience, 
 and  count  that  condition  beft,  which 
 God  out  of  his  infinite  wifdom  and 
 tender  care  thinks  fitted  for  us  j  as 
 being  well  aflured ,  that  he  doth  all  for 
 the  beft ,  that  he  loves  us  better  then 
 weourfelvcs  do  ;   That  we  (hould 
 thankfully  acknowledge   his    good- 
 nefs  in  his  prefervations  of  us,and  pro- 
 vifions  for  us  ;  And  if  at  anytime  he 
 chaftifeus  with  wants  and  diarefTes, 
 and  exer cife  us  with  afflidions,  to  en- 
 tertain them  as  meffages  of  his  love, 
 and  tokens  of  his  kindnefs  ,  not  to 
 murmur  or  repine  under  the  crofs,  & 
 think  wc  are  hardly  dealt  with;  but  to 
 account  it  great  joy,  and  take  up  the 
 yoke  ,  and  bear  the  burden  quietly, 
 and  caft  it  upon  the  Lord  who  will 
 bring  it  to  pafsjTiiat  we  may  not  bold- 
 ly  pry  into  his  decrees ,  nor  prefume 
 upon  a  rafli  confidence  ,  ordcfpairin 
 diftruft  of  his  love  ;  but  adhere  to  the 
 plain  rule  of  his  word  ,  and  bufy  our 
 
 felves  in  doing  his  will  ;    That  we 
 
 would 
 
76  Thefum  of 
 
 would  tread  carefully  in  the  path  of 
 duty  and  mind  the  bufinefs  of  our  ge- 
 neral and  particular  calling ,  and  truft 
 God  with  the  fuccefs  in  the  ufe  of  all 
 lawfuU  means  ;  That  we  may  not  be 
 difcontented  ,  peevifli  and  fro  ward, 
 when  our  humours  and  intereftsare 
 crofs'd ,  and  when  his  providence  an- 
 fwers  not  our  defires  J  but  blefsGod, 
 when  he  takes  away  as  well  as  when 
 he  gives, and  give  him  the  glory  what- 
 ever befalls  us :  That  we  may  refign  all 
 to  his  blefled  will ,  and  reft  fully  fatif- 
 fied  with  his  determinations ,  that  in 
 all  cafes  we  may  fay  with  our  Saviour, 
 I,  Not  my  Hfiill  but  thine  be  done  ;  1  hat 
 he  would  write  his  laws  in  our  hearts, 
 and  teach  us  his  ftatutes,and  acquaint 
 Hs  with  his  will ,  that  we  may  doe  it  5 
 That  he  would  aflift  us  with  his  grace, 
 and  ftrength  from  above  for  the  per- 
 formance of  his  commandements; 
 That  he  would  mortifieoucluftsand 
 the  corrupt  defires  of  the  flefli :  that 
 wc  may  not  fet  up  them  in  oppofition 
 
 to 
 
 hLK\.l2.  4.2. 
 
the  third  Petition .  7  7 
 
 to  his  Holy  will.but  bring  every  proud 
 imagination  in  obedience  to  him; 
 That  we  may  be  (o  aded  by  his  fpirit, 
 that  we  may  be  quickend  in  every 
 good  way  and  work  ,  and  be  carried 
 on  from  ftrength  to  ftrength  till  wc 
 come  to  perfedion  ;  That  we  may 
 have  a  holy  emulation  for  the  bleffed 
 fpirits  above ,  and  endeavour  to  imi- 
 tate them  in  yielding  an  obedience 
 without  delay  ,  without  murmuring, 
 and  without  vvearinefs;  That  we  may 
 endeavour  to  the  utmoft  to  find  out 
 «  what  that  good,  that  acceptable  and 
 perfect  will  of  God  is ,  and  to  perform 
 it ,  and  never  think  we  can  doe  too 
 much  for  him ,  or  fuffer  too  much  for 
 his  fakc;  That  we  would  lay  afide  all 
 worldly  cares,  and  <*  ferve  God  with- 
 out  fear  in  holinefs  and  righteoufnefs 
 before  him  all  the  dayes  of  our  life , 
 and  fit  our  felves  for  the  bufinels 
 of  eternity,  by  having  our  converfa- 
 tion  in  heaven  ,  whileft  we  are  here 
 on  earth. 
 
 Thus 
 
^S        7he  three  frjl  Petitions, 
 
 Thus  the  three  Petitions  do  im- 
 mediately concern  God, and  may  alfo 
 have  particular  reference  to  the  three 
 Perfons  of  th-e  Trinity^  That  the  name 
 of  the  Father  who  is  God  blefled  for 
 ever  may  be  exalted  and  glorified; 
 That  the  Kingdom  of  his  Son  and  his 
 glorious  presence  may  be  haftnedj 
 That  the  fpirit  would  frame  our  hearts 
 to  the  obedience  of  his  i»itL  And  to 
 the  three  offices  of  Chrift;  Bywhofe 
 name  as  he  is  our  Prieft  we  are  faved, 
 whofe  name  is  above  every  name  ho- 
 ly and  excellent  J  who  as  /0'«^  rules  in 
 our  hearts  ,  and  will  come  in  trium- 
 phant manner  at  the  laftday  to  own 
 his  faithfull  fubjefts  and  be  avenged, 
 of  his  enemies  ;  And  who  laftly  as 
 Prophet  hath  declared  unto  us  the 
 >///  of  the  Father,  and  came  to  do  his 
 willonearthasitisinHeaven,withan 
 exaftunfinning  obedience. 
 
 Nor  is  the  word  Thy  idle,  but  hath 
 a  great  fignificancc ,  commending  to 
 us    that   great  Gofpel-duty  of  felf- 
 
 denial. 
 
Thy  notes  [elf  denial.        7p 
 
 denial ,  which  is  indeed  the  eflcntial 
 character  of  aright  Chriftian  ,  who 
 can  be  content  to  part  with  all  ,  Co 
 God  may  have  his  d uc.For  fo  the  op- 
 pofition  is  to  be  underftoodj Thy  name 
 not  our  honour  j  Thy  Kingdom  not 
 our  intereft;  Thy  Tvilinot  our  humour. 
 And  thus  the  three  petitions  feem  to 
 be  levell'd  at  the  world's  Trinity,  Ho- 
 nour,Richesand  Pleafure.  We  ought 
 not  to  ftudy  our  own  honour,  but  to 
 doe  all  for  the  glory  of  God  ;  we  muft 
 not  ftrive  for  deceivable  riches  ,  but 
 fet  the  Crown  upon  Chrift's  head; 
 We  fliould  not  follow  our  own  ple^- 
 fure  andpucfueour  own  fatisfadious 
 and  contents  ,    but  fubmit  to  God  s 
 will.     It  is  no  wonder  that  this  holy 
 form  of  Prayer  was  fo  difpleafing  to 
 the  ambitious  and  fa£\ious  fpirits  of 
 thefe  latter  times,  a  generation  of  felf- 
 reeekers,who  meant  to  advance  their 
 own  names,  and  get  the  power  of  the 
 Kingdom  into  their  own  hand  ,  and 
 pretended  a  divine  authority  for  their 
 
 own 
 
So  On  CAuh as inhcAven. 
 own  wilKas  if  they  would  have  prayed 
 rather,  Our  will  be  done  in  heaven  as 
 it  is  on  earth :  nor  did  they  ftick  to  fay 
 as  much ,  when  they  fathered  all  their 
 mifchiefs  on  providence  ,  and  from 
 their  fuccefles  concluded  God's  ap- 
 probation of  their  wickednefs. 
 
 Thefe  laft  words,0«  earth  as  it  is  in 
 Heaven  t  may  feem  to  look  back  upon 
 the  three  precedent  Petitions ,  after 
 this  manner  5 
 
 Hall&^ed  be  thy  TSljme^ 
 
 Thy  Kingdom  come,      ^ «  earthy  in 
 
 rhylvtUbedone,  ^  Heaven. 
 
 May  we  men  on  earth  praifc  and 
 glorify  thy  name  ,  adore  thy  power 
 and  Majefty  ,  perform  thy  com- 
 mands ,  and  fubmit  to  thy  holy  will, 
 even  as  the  Angels  thofe  miniftring 
 fpirits  and  the  blefled  Saints  doe  in 
 Heaven,faying,  «=  Hoiy,  Holy,  Holy,  Lord 
 GodofSdaoth, 
 
 Now 
 
The  fourth  Petition.  $i 
 
 Now  follow  the  Petitions  which 
 concern  us  and  our  neceflities ,  which 
 are  either  temporal  fupplyes  of  food, 
 and  a  comfortable  fubfiftence ,  and  a 
 daylyprovirion,andruftenance  ;  or 
 fplritual  wants,  fuch  as  are  the  Pirdon 
 ofour  fins  ,  and  jufltficAtion  by  the 
 blood  of  the  Son  of  God ,  which  was 
 filed  for  the  remiffion  of  fins  j  and  the 
 y?rf;7gr^  of  aflfifting  grace  ,  whereby 
 wc  may  refift  and  overcome  tempta- 
 tion,  ^cfan^ificatton  wrought  by  the 
 fpiritofGod  .  dwelling  in  us  ,  and 
 oleanfing  our  hearts  by  faith.  So  that 
 thcfe  three  alfo  may  have  refped:  to 
 the  three  perfons  ,  feeing  that  they 
 fcem  particularly  direded  to  the 
 Father  for  maintenance  j  to  the 
 Son^  for  pardon  j  to  the  Spirit  for 
 grace. 
 
 B  R  E  A D .  What  more  natural  for 
 children  to  ask,  or  for  a  father  to  <^'-.  .r 
 Bread  is  the  ftaflf  of  life  .ue  itay  and 
 fupport  of  nature,  the  chief  nourifli- 
 ment,  and  that  which  alone  will  keep 
 F  na- 
 
S  2,  Whdt  me  Ant  hy  Bread, 
 nature  in  repair  ,  and  the  body  in 
 health  ;  but  isufually  takcnbya^S'^- 
 wff^c^f//^  for  all  manner  of  food  what- 
 foever  ,  even  for  f  flcfh  ,  meat  and 
 drink,  whence  to  eat  bread  with  one 
 was  a  common  form  of  fpeech, meant 
 for  fitting  down  at  table  ,  dining  or 
 fupping,  and  being  entertain'd  and  in- 
 deed feafted  with  varieties.  And  yet 
 more  largely  fometimes,  (as  here  it  is; 
 for  all  the  provifions  and  accommo- 
 dations of  g  life,  not  only  food  but  rai- 
 ment,habitation,health,ftrength,mo. 
 ney  ,  friends,  cftate,  preferment  ,  vi- 
 gour of  mind,  foundnefs  of  body,  fuc- 
 cefs  in  our  undertakings  ,  a  blefllng 
 upon  our  labours ,  comfort  from  our 
 relations,with  all  other  temporal  con- 
 cernments;  as  feafonable  weather,  the 
 early  and  the  later  rain,  fruitfull  fields, 
 plenty,  peace ,  deliverance  from  dan- 
 gers ,  long  life  and  a  good  old  age; 
 with  all  thofe  good  things  of  mind, 
 of  body  ,   and  of  fortune  fas  we  call 
 
 them) 
 
 iJifdhrrirhearii',  and.  fo  ihi  Hekrm  •R'ordZf^h.l.  17  • 
 
li^hy  "^e  pay  for  bread .  g  3 
 
 them)  which  may  be  theobjeftsofa 
 right  order'd  natural  defire  ;  and  all 
 thofe  additional  advantages  ,  which 
 thecuftomc  of  countryes  hath  made 
 convenient  and  agreeable  to  people, 
 according  to  their  feverall  ranks  and 
 qualities  J  which  are  all  here  compre- 
 hended under  the  name  of  ^r^^^  ,  to 
 teach  us  frugality  and  contentednefs, 
 that  if  we  have  but  bread ,  we  fhould 
 be  therewithal!  content  ,  and  not 
 grudge  at  thofe  who  have  greater  va- 
 riety afforded  them  :  For  we  are  not 
 worthy  to  feed  upon  the  crumbs  that 
 fall  from  the  table  of  his  bounty ,  and 
 if  he  pleafe  to  allow  us  a  portion  in 
 thechildrens  bread,  we  ought  to  ac- 
 cept it  with  thanks  from  a  fathers 
 hand  j  and  that  providence  is  never 
 wanting  to  fupply  us  with  bread ,  D^- 
 -z^/^'s  experience  hath  taught  us.i'  who 
 never  faw  the  righteous  forfaken,  nor 
 his  feed  though  begging  their  bread. 
 Again  we  may  learn  hence  a  thrifty 
 beftowing  of  God's  gffts,  not  to  lavifli 
 F  2  them 
 
S4  Frugality  and 
 
 them  out  in  riot  ,  or  fpendthemon 
 ourpcide, asthe.  richgltitton  ,  that 
 wore  gorgeous  apparell  and  far'd 
 fumptuoufly  every  day ;  but  rather  to 
 communicate  God's goodnefs, and  to 
 diftribute  it  amongft  the  poor ,  and  let 
 others  (hare  in  our  fuperfluitiesj  which 
 are  the  true  Chriftian  facrifices 
 wherewith  God  is  well  pleafed, 
 feeing  that  all  that  we  ask  or  can 
 challenge  for  our  felves  is  but  bread, 
 and  if  God  give  more  he  does  it  to 
 that  intent  ,  that  there  may  be  occa- 
 fions  of  doing  good  ,  and  exercifing 
 Of  charity  ,  that  he  that  abounds  may 
 impart  to  him  that  wants.  "Who 
 would  grudge  God ,  if  he  rightly  con- 
 fjder'd  it,  the  tenth  flieaf,  who  hath  fo 
 freely  given  him  the  other  nine>  Who 
 would  not  chearfully  feed  the  poor 
 with  a  fcant  almes,and  make  a  dole  of 
 pence  ,  when  God  hasinrich'dhim 
 with  pounds  and  blcfs'd  him  with  a 
 fair.eftate>  Butfueh  is  the  perverfneG 
 of  worldly  men*,  thatlhcy  confider 
 
 none 
 
charity  recommended.  8  5 
 
 none  but  thcmfelvcs ,  and  the  more 
 bountifully  God  deals  with  them,  the 
 more  niggardly  they  deal  with  others; 
 not  fearin?  ta  cheat  God  himfelf  of 
 his  due,  and  defraud  the  Prieft  and  the 
 poor,  whom  God  hath  appointed  his 
 receivers  of  thofe  fmall  returns  he  ex- 
 perts from  them  for  his  large  kind- 
 nefs  to  them.  The  covetous  mifcc 
 that  pinches  his  own  belly  is  a  thief  to 
 himfelf  ,  and  turns  his  bread  into 
 (lone.  He  that  hoards  his  corn 
 in  a  time  of  dearth  ,  is  a  thief  to 
 fociety  and  inherits  the  curfes  of  the 
 people.  He  that  fpends  all  on  himfelf, 
 and  confiders  not  the  poor ,  and  robs 
 the  Church  of  her  due ,  is  facrilegious 
 and  profane ,  and  either  faith  not  this 
 prayer  at  all ,  or  elfe  fayes  it  not  as  he 
 fiiould  ;  for  it  teaches  us  to  fay  our 
 Bread. 
 
 Our.   The  covetous  and  ambi- 
 tious perfon  is  all  for  himfeKjHefayes 
 in  his  heart  ,  give  rne  rn)  Bread  ,  and 
 cares  not  what  becomes  of  others. 
 F  3  But 
 
o        Our  notes  Compafsion 
 
 But  this  Prayer  requires  another  kind 
 
 offpirit,  that  we  take  notice  of  the 
 
 wants  of  our  brethren.  Godisnotfor 
 
 monopoHes,that  any  one  hand  (liould 
 
 ingrofs  the  whole  ftock  of  his  blef- 
 
 fings;  He  will  not  have  one  go  away 
 
 with  all  ,  and  the  reft  have  nothing 
 
 left  them  ;  If  he  give  any  one  more 
 
 then  is  enough  to  ferve  his  private 
 
 turn  ,  what's  over  and  above  is  a  truft 
 
 to  be  laid!  out  for  the  good  of  the 
 
 communityj  for  eftates, honours  and 
 
 parts ,  and  all  the  other  advantages  of 
 
 life  are  talents  ,   and  willbecali'dfor 
 
 back  again  with  ufury :  we  are  then  to 
 
 have  a  mutual  compaflion  as  fellow 
 
 members  of  the  fame  body  ,   which 
 
 though  they  differ  very  much  in  place 
 
 and  condition  and  ufe  ,  yet  are  they 
 
 allhelpfull  to  one  another,  andcon- 
 
 fpire  together  to   the  good  of  the 
 
 whole  body.     Nor  is  this  all  which 
 
 is  gathered  from  this  word  j   but  it 
 
 teacheth  us  induftry  too  in  fome  ho- 
 
 neft  way  of  life,  for  the  getting  of  our 
 
 bread  : 
 
and  Indttjlry.  87 
 
 bread  :  It  muft  not  be  the  bread  of 
 idlcnefs,  for  that  would  prove  a  tem- 
 ptation to  luft;  and  if  we  fhould  pray 
 here  for  that»  c're  we  come  to  the  end 
 of  the  prayer  we  fhould  unprayita- 
 gain.  It  muft  be  ours  before  it  will  be 
 given  US; that  which  was  Adam's  curfe 
 proves  a  blefTing,  k/»  the  floe  at. of  thy 
 hroips  thou Jhalt  eat  thy  bread  ;  fothe 
 Pfalmift  conftrues  it  ;  ^  Blejfed  is  eve- 
 fy  one  (faith  he)  that  fear  ah  the  Lord 
 I  hat  "^alkcth  in  hts  "Voayes  ;  For  thou 
 fhilt  eat  the  labour  of  thy  hands.  No 
 man  hathapriviledge  of  being  idle* 
 every  one'sto  earn  his  living,  &  make 
 hisfweat  his  fauce  ;  for  the  bread  as 
 well  as  the  fleep  ot  a  labouring  man  is 
 fwect.  The  gentleman  himlelf  hath 
 a  calling,  and  though  he  be  born  to  an 
 eftatejyet^A^telshim^thatw^^/Zj^or;^ 
 to  labour  too.  The  heathen  could  ob- 
 ferve  that  though  the  Gods  be  bounti- 
 full,  yet  they  fet  their  gifts  to  faleand 
 will  have  them  purchased  with  fwcar. 
 The  Apoftlc's  command  is  exprefs, 
 
 F   4  n/f^ 
 
S  S  why  li?e  prdy  thxt 
 
 °  He  that  Tifili  not  Dfiork  let  him  not  eat. 
 And  when  we  have  thus  made  it  ours, 
 we  cannot  yet  call  it  ours,  or  promifc 
 our  felves  it  will  doe  us  any  good  till 
 God  give  it  us. 
 
 Give.  If  it  be  given,  how  is  it 
 oursMfitbeours  ,  how  does  he  give 
 it?  Till  God  affign  it,  we  have  no  pro- 
 priety ;  his  blefling  muft  accompany 
 our  labour  to  make  it  ours  ;  °  It  is  in 
 vain  elfe  to  rife  early  and  fit  up  late, 
 and  eat  the  bread  of  carcfulnefs. 
 What  reafon  is  there  that  a  piece  ot 
 dry  bread  fhould  do  any  more  to  my 
 nouriflimentthenachipofwood,  or 
 a  clod  of  earth  ?  or  how  comes  it  to 
 pafs  that  the  meat  which  was  e'rc 
 while  upon  my  trencher  ,  is  now 
 turn'd  into  my  fubftance,  and  become 
 part  of  my  flcfli  and  blood ,  and  won- 
 derfully Ipreads  it  felf  over  my  whole 
 body  to  the  reliefof  every  part  ,  but 
 that  God  conveys  a  bleffing  along 
 with  it,  and  hath  put  a  ftrength  into 
 thefe  creatures  to  nouri/h  us,  and  give 
 
 us 
 
God  •ft'oW^  give  it.  S9 
 
 us  fuitablc  rctrefhments ,   and  hath  in- 
 dued our  nature  with  faculties  and 
 forces,  by  a  ftrange  kind  of  Chymick, 
 to  draw  out  that  ftrength  front)  them, 
 to  digeft  and  ferment  their  fubftance, 
 to  diftill  and  fetch  from  them  their 
 virtue,  to  throw  of  the  refufe ,  to  re- 
 tain what's  ufefull ,  and  beftow  it  into 
 lo  many  little  veffels ,  to  be  carried  up 
 and  down  through  the  whole  fabrick, 
 and  make  up  every  defed.     p   CMati 
 (fayes  our  Saviour)  doth  not  live  by 
 bread  alone ,  but  by  every  Tiford  that  pro- 
 ceedeth  out  of  the  mouth  of  God.     *Tis 
 God's/-?/that  does  thus  virtuatc  and 
 commiflion  his  creatures  to  ferve  us, 
 and  doe  us  goodj  'Tisa^^ww^,  a  par- 
 ticular alTignment  of  every  ones  al- 
 lowance out  of  God's  exchequer  j  'tis 
 not  a  fcramble ,  catch  that  catch  can. 
 Wemuft  not  fnatch  his  gifts  but  ftay 
 till  he  give  them.  The  oppreflbr ,  the 
 extortioner  ,  thegripingufurer ,  the 
 couzning  trades  man  and  everyone 
 that  takes  an  ill  courfe  of  life  hath  not 
 
 what 
 
90  Gois  providence 
 
 what  he  hath  given  him:  he  will  not 
 let  providence  be  hispourveyour,but 
 makes  his  ow  n  craft  caterer  for  his 
 bread  ;  he  will  not  (lay  for  God's  ab 
 lowance ,  but  breaks  open  the  exche- 
 quer, and  plunders  divine  bounty.But 
 fuch  will  find  the  bread  turn  gravell 
 in  their  mouths ,  and  thofe  ftoln  wa- 
 tcrsbitter  in  the  end.  WhatGod  does 
 not  give  ,  comes  without  a  blelTing, 
 and  'twill  be  found  at  laft  that  thofe 
 are  worft  ferv'd  ,  who  ferve  them- 
 felves.Nor  muft  bcggers  be choofers, 
 or  pafscenfureupon  God's  gifts;  Be 
 it  more  or  lcrs,whatever  it  is,  it  comes 
 from  the  hand  of  a  Father,  and  is  bet- 
 ter then  a  rebellious  child  deferves. 
 We  muft  neither  envy  thofe  thathavc 
 more  given  them  ,  nor  fcorn  thofe 
 that  have  lefs ,  fince  it  pleafed  God  fo 
 to  makethediftribution.  ^  Let  not 
 thy  eye  be  evill  becaufe  thy  matter  is 
 good  ;  nor  cenfure  any  one  from  his 
 outward  fortune.  We  are  all  children 
 of  the  fame  Father,  and  if  he  gives  one 
 
 child 
 
gives  out  our  dlo'^incC'  9 1 
 
 child  better  clpaths  and  better  fare 
 then  another,  he  fees  very  goodrea- 
 fon  to  divcrfifiehis  difpenfations,  and 
 'tis  reafon    enough   to   quiet    our 
 thoughts  that  he  hath  To  order'd  it.But 
 if  our  curiofity  do  tempt  us  to  look 
 out  upon  the  condition  of  others 
 about  us,let  us  make  this  ufe  of  it,  and 
 compare  ourfelves  with  thofe  above 
 us,  to  learn  humility  ,  that  we  fliould 
 not  be  proud  for  God's  giving  us  fo 
 much  ,  fince  he  has  given  to  feme  o- 
 thersmorc;  and  with  thofe  of  lower 
 degree,  to  pradife  thankfulnefs,  that 
 we  may  not  grumble  at  God's  provi- 
 dence who  hath  done  better  by  us, 
 then  by  many  our  betters. Let  the  rich 
 be  humble ,  bccaufe  he  hath  nothing 
 but  what  hehathreceiv'd,andletthe 
 poor  be  thankfull  for  the  little  which 
 he  hath  received  ;  and  God  if  he  fee  it 
 fit  for  him  will  give  him  more.  One 
 particular  duty  at  our  meals  we  may 
 pick  out  here,  that  we  prefumc  not  to 
 feed  upon  thofe  meats  which  God 
 
 hath 
 
92  Thank fulnefs  requird. 
 
 hath  prepared  for  us ,  (for  fo  the  Pfal- 
 mift  acknowledges.  ^  Thou  haft  yre* 
 p.n  datable  forme  And  made  my  cup  ta 
 run  over)  till  we  have  craved  a  blefling 
 for  them, nor  rife  up  without  athankE 
 giving  ,  our  Saviours  conftantpra- 
 ftice.  'Tisobferv'dofthefwincthat 
 he  wants  thofe  nerves  that  fhould 
 draw  his  eyes  upward ,  fo  that  when 
 he  feeds  on  the  maft  and  the  acorns, 
 he  ne'rc  looks  up  to  the  tree  whence 
 they  fall.  He  that  f  feeds  himfelf  thus 
 without  fear  or  looking  upward  for  a 
 blefling,  facrifices  to  his  belly  and 
 makes  it  his  God  j  and  with  him  fure, 
 as*  the  belly  is  for  meats  and  meats  for 
 the  belly  ,  fo  God  fliall  dcftroy  both  it 
 and  them. 
 
 This  Day.  Day  by  day  ,  from 
 one  day  to  another  without  any  cark- 
 ing  thought  for  the  future  ,  for  "fuffi- 
 dent  for  the  day  is  the  tvill  thereof. 
 And  who,that  fayes  this  prayerjcnows 
 but  this  day  may  behislaft?  vveftiould 
 at  lealt  live  fo  as  if  it  were  to  be.  Be- 
 
 fidcs 
 
 1P/4/.13-J.    { lud.iz,    tiC««6.iJ.    vM<t;f.6.J^, 
 
K^  daily  dependence.  g  j 
 
 fides  it  puts  us  in  mind  of  a  cr.onftanc 
 dependence  upon  God.  He  that  hath 
 providedfor  me  today  ,  will  notice 
 me  want  to  morrow  j  we  have  been 
 caftupon  his  care  from  our  mother's 
 womb,  and  have  liv'd  ever  fmce  we 
 came  into  the  world  at  his  charges;  He 
 willnot  therefore  caft  us  of  now,  no 
 nor  o  forfake  us  in  our  old  age ,  when 
 our  ftrength  fails  us.  We  have  had  fo 
 many  tryalls  of  God's  goodnefs  to- 
 wards us,  as  we  have  liv'd  daycs  and 
 hours, we  may  well  truft  him  then  for 
 the  time  to  come.Tis  true, all  futurity 
 to  us  is  uncertain ;  'tis  not  fo  to  him : 
 to  morrow  is  all  one  with  him  as  to 
 day,  and  this  is  certain  that  he  will  ne. 
 vcr  want  f  o  wer  or  love  to  help  us,nor 
 will  he  fail  the  expectation  of  thofe 
 who  put  their  truft  in  him  ,  who  is 
 ^  the  fame  yefterday ,  to  day ,  and  fore- 
 ver. Let  us  content  our  felvesthcn 
 with  prcfent  enjoyments  and  not  care 
 for  to  morrow  ,  iot  the  morroTi^Tiiiil 
 (are for  it f elf  While  we  have  a  mouth 
 
 to 
 
9+  Daily  bread  like  LMmnx 
 toask  ,  God  will  not  want  a  hand  to 
 give.And  this  word  makes  the  prayer 
 as  dayly  as  the  bread  it  asks.  Where- 
 fore be  fure  be  thy  condition  what  it 
 will  ,  ifthoufayeft  this  Prayer  every 
 day  thy  dayly  allowance  will  find  thee 
 outjand  be  where  thou  wilt  itfhallbc 
 fenttheefome  way  or  other,  *  as  the 
 Ravens  were  caterers  for  Eltas. 
 Chrift's  miracles  of  the  loaves  ,  &  his 
 turning  water  into  wine  may  aflure  us, 
 that,  be  ourprovifion  never fofcant 
 crmean.yetifhisbleflingbeinthem, 
 they  will  be  fufficient  for  our  fupport 
 and  comfort. 
 
 Dayly.  That  which  thou  haft 
 apportioned  for  us ,  that  which  God's 
 providence  has  fet  out  in  the  particu- 
 lar diftributions  to  be  our  part  and 
 portion.  This  Petition  alludes  to  the 
 Olf^»»^,  Angels  food,  that  fell  every 
 morning  among  the  Tents  of  the  If. 
 raelites  in  the  wildernefs  ,  whereof 
 y  he  that  gathcr'd  much  had  nothing 
 over  ,   and  he  that  took  up  little  had 
 
 no 
 
daily  /.  t.for  ihemorro^ve.      p$ 
 no  lack ;  but  every  one  enough  for 
 his  eating.  'Tisfo  ordinarily;  and 'tis 
 little leis then  miracle,  how fo many 
 thoufand  families, as  are  in  a  great  eity, 
 in  a  nation  ,  live  by  one  another,  and 
 how  they  are  provided  for  according 
 to  their  feverall  rates  &  proportions. 
 Thus  the  Syriac  renders  it/  The  Bread 
 ofourfufficience.ox.  ofour  proportion. 
 He  then  that  takes  more  then  belongs 
 to  him  ,  and  exceeds  his  allowance, 
 muft  look  that  the  overplus  fliall  ftirk 
 and  breed  worms.  The  Greek  word 
 is  indeed  doubtfull  ,  and  admits  of  j» 
 double  interpretation ;  Firft,  as  'tis  de- 
 riv'd  from  a  word  which  fignifics 
 *the  day  a  comings  to  morrow's  or  the 
 next  day's  bread ;  and  thus  it  fignifies 
 an  honeftcaretobeafotehand  in  the 
 vvorld,and  not  (as  we  fay)  to  live  from 
 hand  to  mouth.  And  fuch  a  care  does 
 not  argue  diftruft,but  on  the  contrary 
 a  man's  improvidence  may  feem  to 
 call  God's   providence  in  queftion : 
 For  fo  the  Apoftle  pronounces  of 
 
 hinv; 
 
96         Superftib/lantUl  I] read, 
 
 him  ;  hthsLthc STif or fe  the»a/ihfidei 
 that  does  not  provide  for  his  family. 
 And  fo  before  we  were  obliged  to 
 truft  in  God ,  becaufe  'tis  to  bcgtve^, 
 and  yet  take  care  of  our  felves,  andufe 
 the  means ,  becaufe  we  muft  make  ic 
 ours ,  before  he  give  it.  Secondly'  as 
 'tis  compounded  of  <=  a  word  that 
 ii%x\\^Qsfubflance  and  a  particle  of  va- 
 rious ufe,  o^,  oi/^r,  to,  hejide.in,  &c/tis 
 render'd  ftiperfMmttd breads  added 
 toourfubftance  ,  belonging  to  our 
 fubftancc,by  which  wearemaintain'd 
 or  kept  alive  ,  or  of  an  excellent  fub- 
 ftancc- And  fo  fome  apply  it  to  Chrift, 
 d  who  was  that  bread  that  came  down 
 from  heaven,  of  which  che  CMann* 
 v/as  a  type:  Whofe  holy  Body  is  in  the 
 Sacrament  of  the  Supper  reprcfcntcd 
 bythefymbolofBread.  And  what  fo 
 fit  to  beg  ofour  heavenly  Father  ,  as 
 this  heavenly  Bread  ,  by  which  our 
 fouls  are  fed  to  life  everlafting,ourna. 
 ture  repaired  and  perfedly  reftor'd, 
 bur  hearts  ftrcngthened  ,    our  fpi- 
 
 rits 
 
Thtfumof  the  ^^  Petition.  97 
 rits  quickened  and  our  graces  kept 
 alive. 
 
 The  meaning  of  this  Petitiori  is, 
 that  God  would  feed  us  with  food 
 convenient  for  us, that  he  would  fup- 
 ply  all  our  neceflltics  and  fill  up  all  our 
 wants  ;   That  he  would  as  a  faithfuU 
 creatour  prefcrve  us  in  the  land  of  the 
 living ,  and  give  us  all  things  that  he 
 knows  convenient  for  us  in  this  our 
 pilgrimage}  That  his  bleflingmay  c- 
 very  day  fall  roundabout  our  dwel- 
 ling like  the  morning  dew, and  as  the 
 L^Unna  lift  amongft  the  tents  of  the 
 Ifraclites;  That  he  would  provide  for 
 us  all  accommodations  fuitable  to 
 our  condition,  andtothatftation  of 
 life,  whereunto  his  good  providence 
 hath  defign'd  us  j  That  he  would  give 
 us  ftrength  of  body  and  vigour  of 
 mind,  perfeft  health ,  and  all  natural 
 and  moral  abilities,  that  may  fit  us  for 
 the  difcharge  of  our  duties  ,  and 
 above  all  a  contented  fpirit,  that  we 
 may  eat  our  bread  with  chearfulnefsi 
 
 G  and 
 
9S  the  jttm  of 
 
 aod  be  farisfied  with  his  gracious  dif- 
 pofalsof  us  and  any  condition  that 
 he  fiall  in  his  wifdom  caft  us  into  ,  ei- 
 ther riches  or  povertyj  That  he  would 
 neither  fend  us  fo  much  of  the 
 WGi^ld's  good ,  as  to  tempt  us  to  wan- 
 ton nefs  and  riot  ;  nor  fo  little  as  to 
 make  us  repine  :  butafllgnus  fuch  a 
 competent  portion  that  we  may  find 
 a  comfortable  fubfiftence  ,  and  have 
 wherewith  to  doe  good  to  others  j 
 That  we  may  be  enabled  to  provide 
 things  honeft  and  fafhionable  before 
 all  men ,  yet  not  make  provifion  for 
 the  fle/h  to  fatisfy  the  lufts  thereof; 
 That  our  food  may  be  wholfome  ra- 
 ther then  delicious  ,  fo  that  in  the 
 ftrength  thereof  we  may  do  him  fer- 
 vicej  That  our  attire  may  be  decent 
 and  comely,  to  cover  fliame  not  to 
 ftiow  prideand  vanity  ,  that  we  may 
 not  turn  his  gifts  into  wantonnefs,  or 
 imbezill  his  talents ,  but  imploy  them 
 to  his  glory  and  others  good  ,  and 
 *make  us  friends  of  the  unrighteous 
 
 mam- 
 
the  fourth  Petit hn.  99 
 
 mammon ;  That  he  would  blefs  our 
 labours,  andgive  fuccefstoourho- 
 ncft  undertakings  ,that  we  may  eat  the 
 labour  of  our  hands  and  it  may  be 
 well  with  us ;  That  he  would  procure 
 us  faithful!  friends ,  diligent  fervants, 
 dutifull  children,  fruitfull  feafons.and 
 furnifli  us  with  all  other  perquifitcs,  • 
 that  may  make  our  condition  com- 
 fortable ;  That  he  would  blefsthe  na- 
 tion with  righteous  government,  and 
 honeftmagiftrates,  indue  the  nobles 
 with  courage  ,  the  commons  with 
 loyalty, blefs  all  orders  and  conditions 
 of  perfons  from  the  higheft  to  the 
 lowcft;  from  him  that  fitteth  on  the 
 throne,to  him  that  is  bchmd  the  mill, 
 enlarge  all  that  are  in  diftrefs  ,  fend  us 
 plenty  and  peace  in  ourdayes,  crown 
 the  year  with  his  goodnefs,  and  make 
 all  hisfteps  toward  us  drop  fatnefs; 
 that  we  may  thankfully  acknowledge 
 his  bencfits,and  be  charitably  difpoled 
 to  thofethatareinwant,that  we  may 
 be  tender- hearted  &  compaffionatc. 
 C  2.  not 
 
I  oo  rhefum  of  the  fourth: 
 not  forget  to  communicate  and  diftrU 
 butc  ,  and  fliow  gratitude  to  all  thofc, 
 whom  he  has  made  inftruments  of 
 good  to  us  ,  who  have  obliged  us  by 
 anykindnefs,  and  pray  for  them  that 
 God  would  reftore  Ceaven-fold  into 
 theirbofomej  Thathe  wouldkccpus 
 in  an  humble  conftant  dependance  on 
 him,  and  provide  honeftcourfcs  for 
 us ,  that  we  may  not  cat  the  bread  of 
 idlenefs,or  tempt  his  providence  with 
 the  ufe  of  unlaw  full  means ;  That  he 
 would  deliver  us  froni  dangers  and 
 diftrefles,  pteferve  us  from  rapine,and 
 fpoil,  and  keep  us  from  diftrufts  and 
 anxietyes  about  the  things  of  this  life, 
 but  that  we  may  ^  feekfirft  the  King- 
 dom of  God  ,  and  the  righteoufnef  Sr 
 thereof,anuring  our  felves  that  then 
 all  things  elfe  (hall  be  added  to  us ,  and 
 whatfoever  our  fnare  be  of  outward 
 things ,  take  the  Lord  for  our  portion 
 and  our  inheritance}  That  he  would 
 to  this  end  give  us  Chrift  the  bread 
 of  life,  and  with  him  all  things,  and 
 ,      .  that 
 
Thefift  Petition,  i  o  i 
 
 that  he  would  with  that  bread  which 
 came  down  from  heaven  ,  feed  our 
 fouls  to  life  everlafting  ,  ftrengthning 
 our  graces,  pardoning  our  fins  ,  and 
 fubduingourlufts. 
 
 And  Forgive    Us  Our    Trespas- 
 ses As  We  Forgive  Them  That 
 Trespass  Against    Us. 
 
 Pardon  is  as  neceflary  for  our  fpi- 
 rltual  life, as ^r^^^ for  our  natural.  For 
 8  the  foul  that  fins  fhall  dy .  ^  In  ma- 
 ny things  we  offend  all  ;  even  *the 
 righteous  falls  fcven  times  a  day.  For 
 ^  death  came  into  the  world  by  fia 
 overall  mankind  ,  butrighteoufnefs 
 and  life  cameby  lefusChrift;  ^nd  we 
 have  dayly  need  on't  too;  for  ^  we  pro- 
 voke God  every  day  So  then  we  arc 
 to  hunger  and  thiift  after  the  right- 
 eoufnefs  of  Chrifl:  that  our  fouls  may 
 live;  And  as  Chrifl's  flefli  is  bread  in- 
 deed, fo  is  his  blood ,  ('which  he  flied 
 for  the  atonement  of  wrath  and  forgi- 
 G   I  venefs 
 
 lP/^i.7.  IX. 
 
J02  Trefpafles  and 
 
 venefs  of  fins)  drink  indeed  ,  the  wi- 
 tet  out  of  that  fpiritual  rock  which  is 
 Chrift.  Oh,  that «  our  fouls  might 
 thirft  for  the  living  God  as  the 
 wounded  hart  panteth  after  the  water- 
 brooks. 
 
 Our  TREspASSES.Theother 
 Evangelift  ufeth  another  word  debts, 
 which  comes  all  to  one ,  both  figni- 
 fying  fins  ,  by  a  tranflated  fenfe  bor- 
 rowed from  dealings  amongft  men, 
 betwixt  creditor  and  debtor  ,the  per- 
 fpn  fuffering  the  injury ,  and  the  per- 
 fon  doing  it.  For  a  dcbtorortrefpaffer 
 that  is  not  folvent ,or  hath  not  where- 
 with to  makeratisfadion,agrees  with 
 his  adverfary  ,  puts  it  to  reference, 
 comes  to  comporition,and  by  media- 
 tion of  friends  ,  takes  up  thebufinefs, 
 that  there  maybe  noarreftor  indite- 
 ment  ,  orother  procedeur  in  lawa- 
 gainft  him, as  kno  wing  that  he  fliould 
 eome  by  the  worft ,  be  caft  in  his  fuit 
 and  be  fent  to  piifon ,  where  he  muft 
 lybyit,  tillhehavepaid  theuttermoft 
 
 farthingj 
 
 xaPfd.^t,z. 
 
Debts  for  Jins.  loj 
 
 farthing ;  which  being  utterly  unable 
 todoe,hemuft  never  hope  to  come 
 out,butrotinprifon.  The  fame  is  the 
 cafe  betwixt  God  and  us  ,  we  are 
 bound  to  him  by  our  creation  to  an 
 obfervance  of  his  iaws,or  to  undcrgoe 
 the  penalty  of  the  breach  which  is 
 cverlafting  death  ;  But  we  are  fallen 
 fhort  and  are  unable  to  difcharge  that 
 debt ,  nor  are  we  able  to  anfwer  him 
 one  word  of  a  thoufand;  (o  that  there 
 are  due  to  us  ail  the  plagues  written 
 in  his  book;  We  have  gone  aftray  and 
 done  abominably  ,  we  have  broken 
 all  his  laws  and  commandments,  we 
 have  been  rebellious  children  from 
 our  youth  up  ,  and  the  imaginations 
 of  our  hearts  have  been  evill  conti* 
 nually ,  we  have  neglected  our  duty  in 
 everything,  andhavcnotharkned to 
 him  to  obey  his  voice  ;  fo  that  to  us 
 belongs  fliame  and  confufion  of  face 
 for  ever.  Now  Chrift  became  our 
 furety ,  took  up  the  bufinefs ,  under- 
 took our  reconciliation  and  hath 
 G  4  an- 
 
104  «^^'^  Originali 
 
 anfwer'd  the  law,  fatisfied  juftice,  di- 
 fcharg'd  our  debts,  cancell'd  the  obli- 
 gation, and  naird  the  hand  writing  of 
 the  law  unto  his  crofs ,  making  a  new 
 covenant  of  life  betwixt  God  and  us 
 upon  Gorpell.terms  of  grace,and  ne  w 
 obedicncejyet  ftill  we  are  wanting  on 
 our  part  and  deal  treacheroufly  in  out 
 covenant ,  trampling  upon  his  blood 
 and  defpifing  fo  gtcac  falvation .  Nay 
 even  the  beft  of  Saints  have  their  day- 
 ly  flips  and  failings  ;  Who  is  he  that 
 can  juftify  himfelf  \  and  "  if  any  per- 
 y'^i*?^  fay  he  has  no  fin  ,  he  deceives 
 himfelf  and.  the   truth    is   not    in 
 
 him. 
 
 Our  fins.  All  Adam's  off- fpring  , 
 thewhole  race  of  mankind  is  tainted. 
 \, Behold  ({mh.  the  holy  Prophet,  a 
 man  after  God's  own  heart, )  I  i^as 
 brought  forth  in  tniqutty  ,  and  in  fin 
 hath  my  mother  concetv'dme.hrA  p  the 
 Apoftlc  has  concluded  all  under  fin, 
 fo  that  we  are  all  guilty  of  original 
 corruption,  whereby  all  the  faculties 
 
 of 
 
 Silioh.i.ie.    oTftlil.j.    p\»w.j.J. 
 
and  t^I}t*al.  105 
 
 of  our  foul  and  members  of  our  bo- 
 dy arc  over- fpread  ,  as  withaleprofie, 
 from  the  crown  of  the  head  to  the 
 foleofthe  foot ,  beyond  the  cure  of 
 all  humane  arts  and  helps  ;  Philofo- 
 phy  ,  education  ,  laws  and  punifli- 
 ments  >  ihame  and  intereft  ,  cannot 
 weed  out  this  root  of  bittemefs  j  nay 
 grace  it  felf,  though  it  may  over  top  it 
 and  keep  it  under  and  hinder  it's 
 growth,  yet  cannot  totally  exftirpare 
 it  in  this  life ;  we  are  bid  to  drive  after 
 perfcdion  ,  though  it  be  a  thing  im- 
 poflible  to  attain  it>&  of  a^ua/  mnC- 
 greffions ,  which  like  impure  ftreams 
 flow  from  that  filthy  puddle  of  cor- 
 ruption ,  that's lodg'd  incur  namrc, 
 into  outlives  ^  and  iffue  forth  incur 
 thoughts, words,  and  deedsj  whether 
 byomiflionof  good  or  commiffion 
 of  evill ,  whether  againft  Ggd  by  im- 
 piety ,  againit  our  neighbour  by  in  ju- 
 ftice,  or  againft  our  i'elves  by  intem- 
 perance ,  whether  wilfully  and  delibe- 
 rately with  prefumption  againft  the 
 
 light 
 
io6        The  variation  of  a  f»ord 
 
 light  of  nature ,  did^ates  of  confciencc 
 and  plain  rules  ,  or  weakly  and  fud- 
 denly  out  of  ignorancc.frailty.fudden 
 furreption  or  furptife ,  or  by  the  hurry 
 of  temptations ;  whether  public  and 
 notorious  fcandalous  ofFences,which 
 areloathfom  to  the  ey  of  the  world, 
 and  make  us  (link  in  the  noflrils  of 
 thofe  about  us  ,  or  fecret  clofet  fins 
 which  ly  open  to  God's  fight  ,  and 
 perhaps  may  fcape  our  own  know- 
 ledgcor  be  loft  out  of  memory. 
 
 From  the  different  words  the  Evan- 
 gelifts,  ufe  fome  draw  an  argument  a- 
 gainft  the  formality  of  the  whole 
 prayer ,  &  that  therefore  it  is  enough, 
 if  we  deliver  our  fclves  according  tq 
 the  meaning  of  the  prayer  and  not  in 
 the  very  felf-fame  words ,  the  words 
 themfelves  being  diverfely  reported. 
 Tothismaybercplyed,  firft  that  this 
 is  but  a  contention  about  words ;  For 
 though  the  two  words  differ  a  little  in 
 found  ,  yet  they  are  all  one  in  fenfc, 
 and  let  them  ufe  which  expreffion 
 
 they 
 
doth  not  void  the  Form.  1 07 
 they  like  beft,  fo  they  ufe  one  and  ob. 
 ferve  the  precept  which  injoynsthe 
 form. Secondly  that  the  various  read- 
 ing of  a  word  ought  not  to  null  and 
 void  the  whole  form  fo  as  to  fay  that 
 that  prayer  recited  by  Si.tMatthe'^vi 
 not  the  fame  which  St.Z^/^^rchearfes: 
 If  foj  then  q  that  Pfalm  of  D^-z//^  is  not 
 the  fame  with  that  which  is  fet  down 
 in  Samuel^  nor  would  the  ten  Com* 
 mandements ,  as  they  are  repeated  ia 
 'S>euteronomy  bethefameasGodfpake 
 in  the  xx'^  Chapter  of  £>r^«'^,becaufc 
 of  the  alteration  of  fomc  words.  In- 
 deed upon  this  account  the  whole  bo- 
 dy of  Scripture  might  be  call'd  in  que- 
 ftion,  there  being  hundreds  of  diffe- 
 rent readings  in  the  very  originals : 
 now  there  can  be  but  one  right ,  and 
 we  have  no  means  left  us  to  know 
 which  is  that  right.  But  in  moft  of 
 thefe  there  being  no  point  of  faith  or 
 manners  concern'd,  'twill  be  indiffe- 
 rent which  of  the  two  we  take,  fo  we 
 take  oncjor  we  may  make  ufe  of  both, 
 
 and 
 
 qP/4/.l|.  compai'dwhh  x  Stm.iz. 
 
108  The  reafon  of 
 
 and  that's  the  third  anfwer ,  That  our 
 Saviour  dictating  this  form  at  two 
 feverall  times  ,  at  fecond  going  over 
 might  poflibly  vary  a  word  or  two, 
 which  may  be  the  reafon  alfo  of  moft 
 (if  not  all)  the  feverall  readings  in  the 
 Hebrew  and  Greek  Text;  the  writers 
 themfelvesin  the  feveral  copies  tran- 
 fcribed  from  them ,  altering  here  and 
 there  a  word .  And  from  this  ground 
 may  have  fprung  that  liberty  which 
 the  SeptuAgtnt  take  in  their  Greek 
 Tranflation ,  they  following  another 
 copy  much  different  from  the  prefent 
 Hebrew  :  And  then  the  command 
 obliges  us  indifferently  to  either  ,orif 
 we  will  to  both  ,  fometimes  one, 
 fomctimes  the  other.  Not  to  fay  in 
 the  fourth  place  that  our  Saviour 
 fpoke  Syriac^  &  the  Evangelifts  might 
 allow  themfelves  the  freedom  of  In- 
 terpreters, torranflatethefame  word 
 differently, it  being  a,  word  probably 
 that  bears  both  the  figniiications  of 
 debt  ^v\d  guilt  5   Though  I  mufl  con- 
 
 fefs 
 
 I  3'n. 
 
VarioHS  Readings .  109 
 
 fcfs  the  Syric  Interpreter  affords  here 
 no  help,  rendringit,  as  the  Evangelifts 
 have  done,  by  two  differing  words ,  a 
 liberty  which  he  often  takes  ^  and  here 
 was  bound  to  it,  becaufe  the  Evange- 
 lifts  whofe  words  he  was  to  tr^nflate 
 had  done  fo  to  his  hand. 
 
 i_y//  l»e  forgive  them  thdt  trefp/ifs 
 agAinfi  us.  This  is  either  a  condition 
 upon  which  we  beg  forgivenefs  ,  de- 
 firing  to  find  that  favour  at  God's 
 hand,  as  our  brother  doth  at  ours, and 
 that  God  would  deal  with  us  in  that 
 very  manner  as  we  deal  with  one  an- 
 other. And  thus  'tis  a  very  high  obli- 
 gation to  charity ,  mutual  forgivenefs, 
 and  brotherly  kindncfs:  or  elle  itmaj^ 
 be  taken  as  a  rcafon  of  the  foregoing, 
 defire  ,  and  as  the  Other  Evangelift 
 words  it,  Forloe  alfo  forgive  j  That 
 feeing  we  poor  and  wicked  creatures 
 have  fo  much  goodnefs  as  to  pardon 
 one  that  offends  us  ,    the  great  and 
 
 blcffed 
 
 f  A»  in  thif  very  Piaycr  «  }v<rd^  «V^?  fy9  and 
 
no  whit  is  me  Ant  by 
 
 blefled  God  w  ho  is  goodnefs  and  love 
 it  f elf,  would  not  be  hard  to  be  intreat- 
 ed,  butwouldlayafidehis  wrath  and 
 forgive  and  forget  whatfoevcr  has 
 been  amifs.  And  in  this  fenfe  the 
 word9  afford  a  powerfull  argument 
 to  plead  with  God  for  pardon  and  an 
 undeniable  conrequence,/row  the  lefs 
 u  the  greater  ,'that  God  would  yield 
 to  dosoutof  his  own  infinite  good«^ 
 nefs  that  towards  us  ,  which  his 
 grace  hath  enabled  us  to  perform  to 
 others. 
 
 i^s .  This  particle  here  denotes  a 
 likenefs  but  not  an  equality  ;  fuchaa 
 x^s  ,  as  in  thofe  precepts  ofimpofli- 
 ble  duty , '  Be  mercifull  as  your  hea- 
 venly Father  is  mercifull)&c.  For  who 
 can  reach  infinity  \  who  can  overtake 
 him  ,  whofe  wayes  are  paft  finding 
 out?  ashimfelf  fayesin  this  very  cafe, 
 V  ^^s  far  as  heave»  is  above  the  earth, 
 fi  far  are  my  thoughts  above  your 
 thoughts  ,  which  there  are  meant  his 
 thoughts  of  mercy  and  love.     Alas  \ 
 
 ^ould 
 
the  particle  As.  1 1 1 
 
 ihould  we  coop  him  within  cur  nar- 
 row model  and  fcantling,  (hould  we 
 make  that  kindncfs,  which  we  fliow 
 to  one  another,the  ftandard  by  which 
 his  love  muft  be  mceted  out  to  us  5 
 how  fliould  we  dry  up  the  breafts,and 
 (hrink  the  bowels  of  his  mercy  ,   and 
 dwindle  his  bounty  "  out  of  whofe 
 fulnefs  we  receive  Grace  for  grace ,  or 
 Gift  for  gift.  Charity  for  charity  ,  a  vaft 
 unmealurable  love  ,   as  in  exchange 
 and  return  for  that  fmall  love  we  have 
 forhim,  and  one  another  5  forthofe 
 words  will  very  well  bear  thatfenfe. 
 'Tis  meant  then  not  of  an  even,  yet  a 
 juft  and  fit  propoctionjthat  as  we  who 
 are  mortal  and  finite  have  a  charity  in 
 us,  which  though  bounded  with  the 
 meafures  of  time   and  place   afid 
 ftrcngth  ,   that  we  can  doe  but  little 
 good  and  that  but  to  few,and  that  but 
 a  little  while,  yet  'tis  fo  fin  cere  that  we 
 would  to  our  utmoft  doe  all  the  good 
 we  can,  and  which  isthegreateft  cha- 
 radter  of  a  good  nature  ,  are  ready  to 
 
 for- 
 
 u  M.I,  16.  ^^11  «.ni  ^f^kt^. 
 
112  charity  in  proportion, 
 forgive  any  one  that  offends  us;  So  hfc 
 \yho  is  the  fountain  of  all  good,  the 
 Almighty  ,  infinite  ,  and  everliving 
 God ,  would  with  his  infinite  charity, 
 his  cverlafting  love ,  entertain  and  im- 
 brace  usfinners,  and  freely  pardon  all 
 thofe  offences  which  we  have  ever 
 committed  againft  him.  Thus  the 
 reafon  may  be  the  fame  of  the  moft 
 unequal  numbers,  and  finite  and  in- 
 finite may  walk  together  in  the  fame 
 proportion  ;  /?/ a  finite  charity  is  to  a 
 finite  offence,yS  an  infinite  charity  to 
 an  infinite  offence;  <jj  man  is  to  man, 
 ySand  much  more  is  God  to  man.  If 
 one  man  be  a  God  toanother ,  as  cha- 
 rity makes  him;  then  what  is  to  be  ex- 
 fpefted  of  God  himfelf>  If  we  that  are 
 wicked  forgive  one  another  ,  furely 
 God  cannot  choofe  but  forgive  us. 
 
 We  Also.  This  carryes  a  great 
 cmphafis  withit  ,  and  makes  there- 
 queft  very  eafy,and  layes  a  force  upon 
 God  :  Asifonefhouldfay,  will  God 
 fiiffer  himlclf  ro  be  out  done  and  out- 
 
 brav'd 
 
7he  Argument  of  the  Petition,  iij 
 brav'd  by  man?  will  the  divine  bounty 
 conirad  it  felf  ,  becaufe  he  fees  hu- 
 mane kindncfs  enlarged?  will  he  with- 
 draw his  own  mercy  ,  and  let  ours 
 ^  crow  over  his  juftice  ?  will  his  love 
 want  meafure,  &  fliallours  overflow? 
 no  5  on  the  contrary 'tis  a  good  evi- 
 dence that  he  has  flied  hislove  abroad 
 in  our  hearts  already  5  that  wc  can 
 thus  forgive  one  another  is  a  confe- 
 quent  ofhis  having  forgiven  us  firfl:, 
 and  afruitofjuftification  whereby  wc 
 obreintheremiflionof  Gns.  For  he 
 juftifics  us  by  the  blood  ofhis  Ton, and 
 fandifies  us  by  his  Spirit.  Now » the 
 fruits  of  the  fpirit  arc  love,  peace,  joy, 
 long  fufFering,  gentlenefs,  meekncfs. 
 God  oiherwhile  commands  us  to  imi- 
 tate his  example  ,  as  in  the  Sabbath- 
 reft,  6cc.  And  on  this  very  fubjed  to  be 
 merciful!  as  he  is  mcrcifuU ,  and  to  be 
 followers  of  Chrift  ,  who  y  when  he 
 was  reviled,  anfwer'd  not  again,  but 
 was  led  as  a  Iamb  dumb  before  the 
 fliearers;  But  here  he  is  pleafed  to  iti 
 H  him- 
 
 MiUm,z,ii,  K«n(xsiv;:^T«y,  xC?4/.j.i2.  yi.TrM.2i. 
 
114  K^ti  obligation  upon 
 
 himfclfa  copy  from  pur  actions ,  and 
 to  take  pattern  of  us ,  whereby  as  he 
 does  make  a  low  condefcenfioa  to 
 draw  his  goodnefs  parallel  to  ours,  To 
 he  doth  deeply  oblige  us  to  forgive 
 one  another,  by  putting  words  into 
 our  mouths  by  which  we  fliall  be 
 judged  if  we  do  not  j  For  the  uncha- 
 ritable perfon  that  fayes  this  prayer, 
 prayes  backward  ,and  does  indeed  but 
 curfe  himfelf  ,  and  he  who  bears  a 
 grudging  mind  againft  his  brother, 
 puts  in  a  caveat  againft  himfelf,  and 
 prayes  that  he  may  not  be  heard.  And 
 to  a  peevifh,  humorous  ,  palfionate, 
 revengefuUrpirited  man  God  will  re- 
 tort the  argument.  Art  thou  a  worm 
 and  canft  not  indure  to  be  trod  upon  ? 
 canft  not  thou  who  dwelleft  in  the 
 duftbrook  an  affront  ,  nor  bear  with 
 an  injury  ?   And  canft  expeft  that  the 
 living  God  who  is  a  confumingfire, 
 (hould   tamely  put  up  the  injuries 
 w  hich  are  offer 'd  to  his  honour.?  Doft 
 think  itreafon  for  him  to  pardon  thy 
 
 ta. 
 
us  to  for  give,  125 
 
 talents,  when  thou  canft  not  forbear 
 to  ufe  violence  for  the  recovery  of  a 
 fewpcnce.  Our  Saviour  layes  a  great 
 ftrefs  upon  this  argument ,  therefore 
 he  repeats  and  enforces  it  ,  For  if  ye 
 forgive  others  then  f»iUyour  Father  d- 
 fo  forgive  you-.  But  f ye  forgive  not  one 
 another, neither  Ivtll your  Father  ivhich 
 is  in  heaven  forgive  you. Und  at  the  laft 
 though  infidelity  &  impcnitency  may 
 have  a  main  hand  in  Cutting  heaven- 
 gates  againft  unbelievers  and  finners, 
 yet  if  our  Saviour  give  us  a  true  ac- 
 count of  the  proceedings  which  fliali 
 be  at  thofe  great  Aflfifes  ,  (as  'tis  Blaf- 
 phemy  to  think  he  did  not)  the  great 
 damning  fin  for  which  reprobates 
 will  ftand  arraigned  will  be  the  want 
 pf  charity.  His  offences  then  will  be 
 inexcufable  who  was  a  rigid  exador 
 ofother's  duties  to  him  j  and  who 
 knew  not  how  to  pafs  by  others  fmall 
 faults  ,  fliall  not  have  his  own  great 
 ones  pardon'd  ,  he  who  fhewM  no 
 mercy  ,  fliall  have  no  mercy  fhcw'd 
 H  2  himt 
 
II 6  No  l^rong  Tvorth  n  venge . 
 him ;  as  he  did  by  others,  fo  (hall  it  be 
 done  by  himj  for  ^  that  meafure  as  you 
 mete  ,  the  fame  fhall  be  meted  to  you 
 agiin.  The  niggard  does  not  take  a 
 courfe  to  thrive.  Give  good  meafure 
 and  it  fliall  be  given  to  you  heap'd, 
 and  running  over  into  your  bofom. 
 Forgive  much  and  thy  own  pardons 
 (hallbemultiplyed  ,  and  this  kind  of 
 charity  by  which  thou  forgiv'ft  others 
 fhall  hide  a  multitude  of  thine  own 
 Tins. 
 
 Forgive  And  alas !  what  wrong 
 is  done  to  us  which  is  worth  revenge, 
 which  doth  not  defervc  a  forgive- 
 nefs  for  our  own  fake  \  The  poor 
 heathen  Philofophcrs  had  that  brave 
 principleinthcm,thaithey  would  not 
 difofder  the  quiet  of  their  own  mind 
 by  entertaining  paflion  for  another's 
 mifcarriage.  Out  of  a  generous  con- 
 tempt of  the  world  they  thought 
 nothing  here  worth  the  quarrel;  or  at 
 lead  confulting their  own  eafe  ,  and 
 being  in  love  with  their  tranquilli- 
 ty 
 
 z  Matt."]. I, 
 
ty  ne're  troubled  themfclves  about 
 what  was  not  in  their  power  to  help. 
 Let  fools,  and  knaves  abufe  Socratis , 
 make  mouths  at  him  ,  twitch  him  by 
 the  cloak,  libell  him,  draw  up  articles 
 againfthim  ,  and  at  laft  confute  his 
 Philofophy  with, a  draught  of  hem- 
 lock, he's  no  more  angry  with  them, 
 then  he  is  with  the  rain  for  wetting 
 himtotheskin  ,  with  the  puddlefor 
 wet  flioddinghim  ,  with  aftone  he 
 ftumblesar,ora  poft  thatftands  inhis 
 way.Hee'd  tell  h!senemy,Friend,takc 
 heed  what  thoudoft,  thou  wrongft 
 thy  felf ,  thou  canft  doe  me  no  hurt; 
 my  mind's  an  invincible  fort  ,  thou 
 canft  not  difturb  it,  nor  is  it  concerned 
 in  thy  weak  affnilts.  'Tis  thy  nature 
 perhaps  to  doe  ill,  'tis  mine  to  fufFer  itj 
 an  iron  head-piece  for  a  box  o'th'  ear. 
 If  providence  hath  order'd  thee  my 
 executioner  ,  I  can  more  cheerfully 
 forgive  the  injury  then  thou  canft  doe 
 it ;  ^  Kill  me  thou  mayfi ,  hut  canft  not 
 hurt  me.  So  high  had  Philofophy 
 H  3  wrought 
 
 b  Epi6{tt, 
 
1 1 8  V/e  mufi  forgive,  that 
 
 wrought  them  above  the  region  of 
 cloud  and  trouble  ,  and  the  pitch  of 
 humanity  ,  into  a  calm  and  clear  fere- 
 ty  of  mind,  thatthey  liv'd  beyond  dif- 
 contcntj&mifehief.that  ill  turns  could 
 not  reach  them  ,  thatpaffion  wasan 
 utter  ftranger  to  them ,  that  they  baf- 
 fled wrongs  by  taking  no  notice  of 
 them,  and  their  diflimulation  of  inju- 
 ries was  their  great  art  of  living  :  In 
 fo  much  that  "  one  of  them  layes  it 
 down  for  a  maxim  ,  that  t^  good  man 
 has  no  enemies.  Oh !  how  far  fliort  are 
 wc  heathen  Chriftians  of  thofe  Chri- 
 ftian  heathens  ?  what  a  different  tem- 
 per are  we  of  ?  How  ready  are  wc  to 
 quarrel  about  every  trifle  ,  when  a 
 word  conjures  upourpafllon,  every 
 puniftilioingages  our  honour  ?  who 
 are  fo  critical  in  the  ftudy  of oui*  re- 
 putation ,  that  we  examin  looks  , 
 cenfure  behaviour  ,  and  let  nothing 
 pafs  unfcan'djthat  'tis  dangerous  even 
 for  innocence  to  enter  our  company, 
 and  our  converfation  is  an  inquifi- 
 
 tionr* 
 
 C  HUrocli 
 
Ti>s  mAy  be  forgiven.  \  \  9 
 
 tlonr  We  make  our  very  rabies  fnares, 
 andwhofoeveror  vvhatfbcver  we  like 
 not  we  judge  and  condemn  at  our 
 pleafure  ,  hang  and  diaw  within  out 
 fclves  ,  and  fpare  none  we  catch  trip- 
 ping ;  And  if  acy  one  hath  indeed  de- 
 ferved  ill  at  our  hands,  to  be  fure  ,  we 
 let  fly  at  him  bitter  words  ,  murder 
 him  in  our  thoughts ,  and  feek  all  op- 
 portunities for  a  dcfir'd  revenge.  And 
 can  fuch  a  one  exfped:  that  God 
 fhculd  fwallow  his  camels ,  who  has 
 fo  queafy  a  {lomack  and  narrow  a 
 throat  himfelf,  that  he  ftreins  at  gnats? 
 O  let  no  one  be  fo  defperately  re- 
 vengefuU,  fo  ill  natured  to  himfelf,  as 
 to  perfuean  enemy  beyond  the  hopes 
 of  heaven  ,  and  purchafea  revenge 
 with  the  lofs  of  his  foul.  He  forfeits  his 
 own  pardon  that  can't  forgive  an- 
 other. Confider  ix.  what  a  cheap  rate 
 Godfetshispardons  tofale.  Forthou 
 maift  wipe  ofFthy  own  fcore  with  thy 
 brother's  faults  j  his  moats  will  re- 
 move thy  beams.  As  God  has  made 
 H  4  the 
 
120  Our  debtors  GoA's  K^ftgns. 
 the  poor  his  receivers  ,  fo  he  has  ap- 
 pointed thy  debtors  and  trefpafTers  his 
 aflTigns.  What  they  can't  pay  thee, 
 GodftrikesofFof  thy  account;  what 
 thouforgiveft  them  isdifcharg'dout 
 of  God's  bill  againft  thee.  Thus  our 
 forgivenefs  like  quit-rent  or  a  legal 
 cheat ,  ftands  for  a  hundred  times  it's 
 value  ,  and  our  enemies  prove  our 
 grcateft  friends  by  injuring  us  to  our 
 happinefs,  and  turning  our  fliame  ia- 
 to  the  advantage  of  our  gloty.by  pro- 
 curing us  pardon  of  our  fins ,  whjleft 
 we  forgive 
 
 Them  That  Trespass 
 Against  Us. 
 
 'Tis  (iich  an  argument  as  the  Cen- 
 turion ufedjand  (hews  as  much  chari- 
 ty as  his  did  faith .  ^  Doe  ^«/  fp^ak  the 
 Ttford  (fayes  he)  andmyfervAnt/hallbe 
 healed.  For  1  alfo  am  one  in  a  petty  au- 
 thority ,  and  havefouldiers  under  me , 
 and  fay  to  one  ,  Goe  and  he  goes ,  to  an- 
 other 
 
Holv  "^c  forgive.  121 
 
 other  Come andhe  comes,  to  a  third.Voe 
 this  and  he  doth  it.  So  wc  are  taught 
 to  plead  this  rcqucfl-.  Forgive  us  our 
 fins  for  we  alfo  forgive  oftcnccs  com- 
 mitted againil  us.  We  have  fuperiours 
 that  opprefs  us ,  and  we  bear  with  pa- 
 tience; equals  that  fcornus.and  wein 
 honour  prefer  them  ;  inferloursthat 
 negleft  us  and  we  ufe  them  kindly,we 
 have  hard  maftcrs  ,  fcvcrc  teachers, 
 bafe  friends  ,  abufive  companions, 
 ftubborn  children  ,  fpightfull  neigh- 
 bours,unfaithful!  fcrvants,  and  yet  wc 
 return  not  evill  for  cvillbut  give  place 
 to  wrath,  and  according  to  thy  com- 
 mand €  overcome  their  evill  with  our 
 good.  We  blefs  thofe  that  curfe  us, 
 pray  for  thofe  that  wrongfully  ufe  us, 
 doe  all  the  good  we  can  to  thofe  who 
 doe  us  all  manner  of  ill  ,  and  cndea* 
 vour  as  much  as  in  us  lyes  to  keep 
 peace  with  all  men  ,  and  readily  for- 
 give every  one  that  doth  us  any  un- 
 kindnefs,and  with  our  *"  Saviour  on 
 the  crofs ,  pray  that  our  heavenly  Fa- 
 ther 
 
122  Hoi»  loe  are 
 
 ther  will  forgive  them  too  ,'  and  with 
 the  firft g  Chriftian  Martyr ,  that  God 
 will  not  lay  what  they  doe  to  their 
 charge.  And  will  not  the  Father  of 
 mercies  do  fo  by  us,  and  much  more? 
 wilinotheforgive^  with  whom  there 
 is  forgivenefs  that  he  may  be  feared. 
 God  would  want  worfhippersj  no  bo- 
 dy would  fear  him ,  were  he  a  cruel 
 God,  and  delighted  in  the  death  of  a 
 finner,  and  would  accept  of  no  other 
 facrificeforfm  but  the  foul  that  com- 
 mits it.  Heismercifull  and  gracious 
 &long  fufFering  ,  full  of  loving  klnd- 
 nefs,  and  plenteous  in  redemption; 
 '  as  he  has  exprefs'd  himfelf  in  the  vi- 
 fionoi  miofes.  That  he  may  forgive 
 us  as  we  forgive  others,  let  us  learn  of 
 him  to  forgive  ,  to  be  reviled  and  not 
 revile  again,  to  love  our  enemies,  to 
 pafs  by  offences  ,  to  wink  at  great 
 faults  ,  not  to  be  ftrift  in  obferving 
 what  is  done  amifs;  (  For  if  God  fliould 
 doe  fo  ,  who  would  be  able  to  ftand; 
 for  who  knows  how  oft  he  offends  ? ) 
 
 to 
 
 S^^f.7.60.    hP/4/.i3b.4»    iExod.3^.6. 
 
to  forgive  others.  1 2  j 
 
 to  make  a  candid  interprcration  of  o- 
 ther  mens  carnage,  and  judge  the  beft 
 of  their  actions,  toput  up  wrongs ,  at 
 leaft  to   put  them  upon  Cod's  ac- 
 count; 2LS  David  izid  oishimei  ^  ^  God 
 hath  Qnt  htm  to  curfe  me  this  d.zy ;  and 
 to  look  upon  every  enemy  thou  haft 
 as  God's  fcourge,  and 'twill  become 
 a  dutifull  child  to  fubmit  to  his  fa- 
 ther's corredion,  though  jdminiftred 
 by  a  fervant's  hand  ;  For  he  appoints 
 the  hand  as  well  as  the  rod.  God  has 
 feverall  wayesto  chaftifc  his  children, 
 and  puniflics  Tome  with  a  malicious 
 tongue  to  blifter  their  good  name;  to 
 fome  a  marriage  bed  proves  their  pur- 
 gatory,or  an  ill  neighbour-  hood ;  To 
 others  men  of  violence  come  witha 
 commifTion  from   heaven  as  God's 
 Takers  ,  and  feize  on  all  the  comforts 
 of  their  lives;  and  remember  amongft 
 all  thefe  injuries  of  mcn>God  doth  no 
 man  wrong  ;  and  he  may  take  what 
 courle  he  pleafe  to  reduce  a  rebell  fub- 
 jedt  to  his  obedience.  And  laftly  how 
 
 mali- 
 
 1-:  U.Sam.i6,io, 
 
1 24  Our  enemies  our  bejl  friends. 
 malitious  fo  ever  the  intentions  of 
 men  may  be,  God  means  all  this  vexa- 
 tion for  good ,  and  would  not  apply 
 this  fttong  Phyfic ,  but  that  he  finds  it 
 neceflary  for  the  health  of  thy  foul. 
 What  little  reafon  haft  thou  to  be  of- 
 fended atany  man;  whom  God  im- 
 ployes  in  the  drudgery  of  his  chaftife- 
 ments?  How  much  reafon  haft  thou 
 to  forgive  and  thank  too  any  one, that 
 doth  thee  fuch  kind  injuries ,  which 
 reclaim  thee  from  thy  fins  ,  and  put 
 thee  in  a  capacity  of  God's  pardon? 
 And /hall  he  that  is  at  this  pains  about 
 thee  to  fetch  thee  home  to  thy  Father, 
 and  bringthee  to  Heaven,  be  thought 
 ,  to  doe  thee  ill  offices,  and  not  deferve 
 a  pardon  for  his  courteous  malice? 
 "What  good  (hrewd  turns  are  thcfe  \ 
 What  friends  more  beneficial  then 
 fiichfoes,whofe  miftaken  rage  mean- 
 ing  to  kill  cures  by  breaking  an  Im- 
 poftume  of  pride  orluft;  whofc  cruel- 
 ty while  it  would  drive  us  from  earth , 
 would  but  give  us  an  earlier  poflef- 
 
 fion 
 
'lAu  objeBion  anjifiefd.  125 
 fion  of  heaven  ,  and  banifli  us  into 
 blifs  ?  But  m.iy  one  fiy,  if  this  reafon- 
 ing  be  good  ,  to  what  purpofc  are 
 lawes  ,  whereby  mens  perfons  and 
 properties  are  fecured  from  wrong 5 
 To  what  end  courts  of  judicature, 
 where  injur'd  perfons  may  have  right 
 done  them  ?  Bcfides  that  war  upon 
 this  account  will  be  as  unlawful!  as 
 murder  5  and  if  men  may  not  be  al- 
 lowed to  preferve  their  rights  by  laws, 
 and  where  they  arc  ovcr-power'd  to 
 maintain  them  by  arms, in  a  fhort  time 
 they  would  have  nothing  to  loofe ; 
 for  one  injury  will  invite  another  till 
 they  have  eaten  out  their  patient  en- 
 tertainer \  TothisIan(wer,  'tis  true 
 the  whole  tenor  of  the  Gofpell  is  for 
 felf-denyall ,  taking  up  the  crofs  ,  and 
 bearing  chearfully  all  that  an  injurious 
 world  can  put  upon  usj  that  the  great 
 charadler  of  a  Chriftian  is  to  be  a  fuf- 
 ferer  ,  and  that  the  fcope  of  this  very 
 petition  is  in  fliort  ,  that  wefhould 
 deal  with  others  as  we  will  have  God 
 
 deal 
 
12  6  Public  mi/chiefs. 
 
 deal  with  us,vvhich  is  freely  to  forgive 
 all  trcfpafles  that  are  committed  a- 
 gainftus  without  any  exception  j  for 
 no  other  pardon  can  ferve  our  turn 
 from  God's  hand  :  ,/any  one  Cm  un- 
 pardon'd  will  damn  us.)  Yet  God  has 
 for  the  prefervation  of  the  civil  focie- 
 tiesofmen  ,  implanted  principles  of 
 moral  honefty  in  the  minds  of  men, 
 and  hath  prefcribed  rules  of  equity  in 
 his  word  ,  and  hath  fet  up  his  Vice- 
 gerents, Kings  and  Magiftrates  under 
 them ,  to  keep  good  order  ,  that  no 
 perfon  of  loofe  principles  that  has  de- 
 bauch'd  his  notions  ,  may  diftuib  o- 
 thers  to  gratify  his  own  luft ,  but  may 
 be  made  give  account  to  him  that 
 1  beareth  not  the  fword  in  vain.  And 
 one  may  in  fome  cafes ,  nay  muft  out 
 of  charity  to  the  public  ,  profecute 
 notorious  offenders,  as  traitors,  mur- 
 thcrers,  thieves,  &c.  lead  by  a  patient 
 fufferance  of  their  mifchiefs  we  en- 
 courage them  in  their  vvickednefs  , 
 and  become  acccflary  to  the  gqilt  of 
 
 any 
 
Private  l^rcngs .  127 
 
 any  other  villany  they  fliall  commit 
 afterwards.  As  for  private  wrongs,  as 
 flanders ,  &c.  ones  own  cafe  would  be 
 argument  enough  to  put  ^.fuperfedeas 
 to  Law  with  an  ingenuous  man ,  who 
 knows  no  ill  byhimfelf:  it  being  ge- 
 nerally  fcen  ,  that  he  that's  over  eager 
 to  profecute  a  fcandal ,  juftifies  it.  To 
 conclude,  there  can  be  no  offence  fp 
 hainous  ,  nomifcarriage  fomifchie- 
 vous ,  wherein  Chriftian  moderation 
 and  patience  hath  not  placejBy  doing 
 nothingtoferve  our  own  paflion  or 
 intercft ,  but  all  for  God's  glory  onely 
 and  public  benefit ;  And  to  let  our 
 hearts  even  bleed  in  pitty  overthofc 
 wicked  wretches  ,  who  dye  by  the 
 hand  of  lufticc,  and  abate  rather  theq 
 Improve  the  rigour  of  the  law  any 
 farther  then  is  ncccflary  for  the  terror 
 of  evil  works.     Such  was  J<?/?7«4/5>'s 
 carriage  to  o^'c^^^;  "^CMjfin  (faith 
 he)  give  glory  io  God:  who  nevcrthe- 
 lefs  was  fton'd  to  death. 
 
 We  defire  then  in  this  petition , 
 
 that 
 
 m  JoJh.J,l9. 
 
1  i  8  The  fum  of  the  5  ^^  Petit. 
 that  God  would  blot  out  ail  our  ini- 
 quities ,  and  remember  our  fins  no 
 more ;  that  he  would  not  impute  our' 
 fins  to  us,  but  cover  our  iniquitiesj 
 that  he  would  pardon  all  that  w  e  have 
 doneamifs  ;  that  he  would  not  deal 
 with  us  according  to  our  iniquities, 
 nor  reward  us  according  to  our  fins  : 
 But  that  he  would  deal  bountifully 
 with  our  fouls  ,  and  of  his  free  grace 
 pardon  us  ;  that  he  would  accept  of 
 what  Cbritl  his  Son,  our  furety,  hath 
 done  and  fufFcr'd  for  us ,  to  take  away 
 the  fins  of  the  world  j  that  he  would 
 look  upon  his  death  ,  as  a  fufficient 
 ranfome,  and  a  perfect  atonement  for 
 fin;  that  he  would  fprinkle  us  with  his 
 blood  for  juQification,  and  cloath  us 
 with  the  robes  of  his  rightcoufnefs*, 
 that  3s  our  fins  were  imputed  to  him 
 for  a  fliameful  and  curled  death  ,  fo 
 his  righteoufiiefs  may  bereckon'd  to  ■ 
 us  for  glory  and  immortality.  That  he 
 would  nail  the  hand-writing  of  the 
 law  againft  us, to  the  Crofs,  and  bury 
 
 ouc 
 
rhefum  of  the  ffih  Petition.  1 2  9 
 our  fins  in  his  grave,that  they  may  ne- 
 ver rife  up  againft  us,neither  to  fhamc 
 us  in  this  world  ,  nor  to  condemn  us 
 in  the  next;  That  he  would  break  the 
 rule  and  dominion  of  fin,  as  well  as 
 free  us  from  the  guilt  and  punifiiment 
 of  it;  That  he  would  "create  in  us  a 
 clean  heart  ,  and  renew  aright  fpirit 
 within  us;  That  he  would  oloofe  us 
 from  the  bands  of  death  and  quicken 
 ustonewnefsoflife,  killing  fin  in  us 
 by  the  virtue  of  his  death ,  and  raifing 
 us  by  the  power  of  his  refurredion 
 who  dyed  for  our  fins ,  and  rofe  acrain 
 forourjuftification;  That  he  would 
 fprinklc  our  confciences  from  dead 
 w^orks,  &  wafiiaway  theftains  of  our 
 natures  &  of  our  lives,  &  though  our 
 (ms  be  as  red  as  crim(on,make  them  as 
 white  as  wool^  That  he  would  p  keep 
 us  from  prefumptuousfins.&clcanfe 
 us  from  our  (ecret  fins  ;  That  he 
 would  lay  the  reftraints  of  his  grace 
 upon  us ,  that  we  may  not  break  out 
 into  foul  enormities  j   That  he  would 
 
 n'/«.Ji  II.    oDimitte.    pP/^.i^n, 
 
1 3  o  7he  meaning  of 
 
 mortify  our  lufts,  and  fubduc  our  cor- 
 ruptions.and  earthly  affcdionsj  That 
 the  pollution  of  our  nature  and  origi- 
 nal undeanncfs  may  be  done  away, 
 by  the  water  of  Baptifm  in  the  layer 
 of  regeneration ;  That  he  would  for- 
 give  us  all  the  evil  of  our  doing  ,  our 
 negledts  in  duty, the  fins  of  our  youth 
 and  the  fins  of  our  riper  age,  the  vain 
 imaginations  ,  and  the  evil  concu- 
 pifccnce  of  our  hearts,  every  idle  and 
 unfavoury  word,  all  our  wicked  and 
 ungodly  deeds,  whereby  we  have  dif- 
 honour'd  him,  injur 'd  our  neighbour, 
 or  abusM  our  felves>our  own  fins  and 
 our  other  folks  fins ,  our  national  and 
 our  perfonal  fins,our  civil  &  our  reli- 
 gious finSjOur  rebellions  &  apoftafyes, 
 andourhypoerifyjOurrighteoufnefs, 
 our  prayers,  our  charity ,  and  our  very 
 forgivenefs  it  felf ;  all  the  tranfgrefli- 
 ons  and  violations  of  his  law,  and  the 
 breaches  of  his  holy  commandments, 
 fins  we  have  committed  knowingly 
 or  ignorantly,  wilfully  or  weakly ,  de- 
 
 libe- 
 
the  fifth  Petition.  1 3  x 
 
 libcratdy  or  upon  furprife,  with  tem- 
 ptation or  without;  all  that  we  know 
 by  our  felves.and  that  he  knows  by  us, 
 who  knows  our  folly  and  our  frailty, 
 and  how  brutifhweare  ;  that  as  his 
 mercy  is  over  all  his  own  works  ,  fo 
 he  would  ftrctch  it  over  all  out 
 works ;  That  he  would  be  gracioufly 
 pleafed  to  doe  what  he  requires  us  to 
 doc ,  to  love  his  enemies  ,  and  blefs 
 his*i  perfecutors  -,  That  he  would 
 magnify  his  mercy  in  pardoning  great 
 fins,  and  not  let  th  e  mercy  of  man  ex- 
 ceed it  ;  that  he  who  is  abundant  in 
 loving  kindnefs  ,  and  full  of  compafll- 
 on,  would  not  come  fliort  of  his  crea- 
 tures; thatfince'he  has  commanded 
 us,ifour  brother  offend  feventy  feven 
 times  ,  we  fliould  forgive  him  ,  he 
 would  take  pattern  from  his  own 
 command,  and  pardon  us  our  repeat- 
 ed abominations,  wherewith  we  pro- 
 voke him  every  day  ;  that  he  would 
 work  in  us  the  grace  of  repentance 
 I   2  and 
 
 q  Saul.  Saul,  nhyfer/i(HteJllhgtf?nc)  ^ff.J.4' 
 t  Matt.if.ii. 
 
1 5  2  The  fixth 
 
 and  charity,  andaflureus  ofthefor- 
 givenefs  of  our  fins ,  by  our  readinefs 
 to  forgive  others. 
 
 And  Lead  Us  Not  Into 
 Temptation. 
 
 As  it  was  not  enough  ,  that  God 
 fhould  givcunlefs  he  would  alfo  for- 
 give us  ,•  fo  neither  will  a  bare  forgi- 
 venefs  ferve  our  turn  to  quit  all  that's 
 paft,  unlefs  we  may  have  his  afliftance 
 to  prevent  faults  to  come  :  fothatin 
 the  preceeding  petition  we  defire  to 
 have  our  former  debts  ftruck  of  the 
 fcorc  ,  in  this  we  bega  ftockofgrace, 
 and  the  fupplyes  of  the  fpirit ,  that  we 
 may  run  in  debt  no  more, norfali  into 
 any  more  fin.  Sothat  weintreatGod 
 to  deal  with  us  ,  as  a  tender  mother 
 with  her  little  one  that's  yet  unable  to 
 goe  alone  ,  who  takes  it  up  when  it 
 catches  a  fall,andholdsit  when 'tis  up 
 that  it  may  not  fall  again.  There  we 
 call'd  for  pardon  .  here  we  ask  for 
 ftrength  j  having  been  often  foil'd  by 
 
 the 
 
Petition.  j  ^  ^ 
 
 the  tempter,  we  implore  fpiritiial  aid 
 that  God  would  enable  lis  to  rcfift  Sa- 
 tan ,  that  he  may  fly  from  us;  to  vvith- 
 ftand  evil ,  (o  that  having  done  all,we 
 may  (land.  That  belong'd  iojufitfica- 
 tton  whereby  we  are  reconciled  to 
 God,  this  pertains  to fincltfication 
 whereby  we  are  made  like  unto  Cod, 
 who  is  both  all  good,  and  ^\%  not  rem ' 
 ptcdofevil. 
 
 And.  The  Petitions  which  con- 
 cern  us  have  mutual  connexion  with, 
 and  dependence  upon  one  another; 
 Givem  ,  ^nd  forgive  us  ,   and  Leadtts 
 not,  but  deliver  m:  whereas  the  others 
 which  concern  God  ftand  apart,  and 
 are  not  fo  coupled  and  joyn'd  toge- 
 ther i  becaufe  they  are  of  thcmfelves 
 inrire  and  compleat,  and  one  granted 
 naturally  infers  the  reft  ,  everything 
 that  belongs  to  God  being  like  him* 
 felf  infinite.  His  T^ljme,  his  Knigdom^ 
 and  his  Will,  each  in  a  manner  feve- 
 rally  including  the  other  two ;  (o  that 
 his  glory  is  fufficiently  provided  for, 
 , ^5  if 
 
J  3  4  '^^^  rcAfin  of 
 
 if  any  of  them  hold  good.  •  For  hi^ 
 »^?w^  cannot  be  hallowed  ,  unlefshis 
 Kingdom  come  and  his  >///bedone 
 too.  And  if  his  Kingdom  come, his  Hfill 
 muft  needs  be  done,  and  his  name  will 
 ,be  hallowed.  Or  if  his  Tbi// be  done, 
 tis  a  certain  fign  his  Kingdom  is  come, 
 and  his  name  as  furc  will  again  be  hal- 
 lowed. But  the  benefits  we  cravefor 
 our  felves  are  partial.and  fuch  as  God 
 often  disjoins  &  gives  apart,  as  'twere 
 by  piece-meals  :  For  many  times  he 
 beftows  bread  and  an  outward  eftate, 
 where  he  doth  not  vouchfafe  pardon 
 andpeaceof  confcience  J  norgives 
 grace  alway  to  prevent  the  commif- 
 fion  of  future  fins ,  where  he  forgives 
 finspaft.  Some  men  ate  rich  to  their 
 hurt  ,  and  their  fulnefs  of  bread  is  a 
 curfe,  whileft  their  abundance  doth 
 but  increafe  their  debt,  and  their  tabic 
 proves  their  Inare  Others  are  in 
 God's  favour  though  the  world 
 frown  on  them,  and  ^^lih^  Laz,(trHs 
 are  put  to  (hift  for  crumbs  that  fall 
 
 from 
 
the  Copulative  \^nd,  1^5 
 from  the  rich  glutton's  table ,  whofe 
 outward  man  is  ready  to  pcrifh  for 
 want,  while  the  inward  man  lives  by 
 faith.  Others  may  have  their  fins  for- 
 given them  ,&  yet  be  put  upon  worfe 
 conflidthen  bodily  wanr,and  thene- 
 ceflTities  of  a  fhortIife,being  buffetted 
 with  Satan,  and  winnowed,  and  exer- 
 cised with  ftrong  temptations.  And 
 there  may  be  thofe  who,  though  pre- 
 ferved  from  falling  into  temptation, 
 and  kept  from  great  fins  by  the  re- 
 ftraints  of agracious  providence  ,  Vet 
 may  not  be  fecure  as  to  their  forgive- 
 
 nefs,  who  may  be  damn'd  for  their  lit- 
 tle fins ,  every  fin  being  in  it's  nature 
 hightreafon  againft  an  infinite  Maje- 
 fty.  For  they  are  all  three  well  link'd 
 together  with  a  copulation  ,  fireino- 
 that  any  one  would  not  doe  us  much 
 good  without  the  other  two  ,  nor 
 make  fi]fficientprovifion  for  our  ne. 
 ceiTity.  Bread  is  for  the  maintenance 
 of  our  natural  W'itjufttfication  freeing 
 us  from  the  guilt  of  fin  ,  puts  us  in  a 
 1  4  fpiri- 
 
13  6  We  are  apt 
 
 fpiritual  life,  by  taking  out  the  ftlngpf 
 dtzxh'^zniXfanhtficatton  by  which  wc 
 are  enabled  to  work  out  our  falva 
 tion  ,  inftates  us  to  the  life  eternal. 
 Breadkeepsus  while  weareon  earth, 
 Pardon  refcues  us  from  hell ,  and  Grace 
 conveys  us  to  heaven  ;  which  is  here 
 meant,  as  that  with  which  wc  are  to 
 encounter  temptation,  and  give  it  the 
 foyl. 
 
 Lead  Us  Not.  Man's  life  is 
 oftencompar'dtoa  walk  ,  and  a  pil- 
 grimage: There  are  many  wayes  and 
 many  leaders;  we  are  often  at  a  (land, 
 and  through  ignorance  know  not 
 well  which  way  to  take,and  therefore 
 have  need  of  being  led.  LMofes  led  the 
 children  of  Ifrael  through  the  wilder- 
 nefs,  &  Jojhua  led  them  into  Canaan, 
 we  feek  a  land  of  promife,  and  have  a 
 wildernefs  of  temptations  to  pa(s 
 thorough;  and  as  we  want  eyes  to  fee 
 our  way  ,  fo  we  want  feet  to  walk  it : 
 being  naturally  as  weak  as  we  are  ig- 
 porant, our  underftanding dark,  and 
 ^  our 
 
to  be  mijled.  137 
 
 our  will  lame  and  crooked :  Nay,  and 
 when  we  axe  acquainted  with  the 
 wayes  of  truth  and  holinefs ,  we  are 
 apt  to  be  mifled  ,  to  goe  back ,  or  ftart 
 aride,and  turn  to  the  right  hand  orthc 
 left.  We  are  befet  round  with  tempta- 
 tions, every  ftep  we  tread  is  fnare,and 
 unlefs  God  order  outgoings ,  and  di- 
 red  us  in  his  way,  and  bear  us  up  with 
 his  grace,  we  fliould  every  moment 
 fall  into  fin,  and  run  into errour.  The 
 world,  theflefhand  theDivel  ,  lay 
 baits  and  traps  for  us.  Theinftigations 
 ofSaran,  the  vanities  of  the  world,the 
 counfel  and  example  of  wicked  men, 
 and  the  corrupt  defires  of  oqr  own 
 flefii  mifguid  us  ,  and  put  us  upon 
 dangerous  occafions  of  ill  ,  rocks  of 
 offence  ,  and  pits  of  deftrudion. 
 Wherefore  feeing  thar  fin  doth  (6  ea- 
 fily  befet  us ,  we  pray  that  God  would 
 ^not  lead  us  into  it;  that  he  who  is  the 
 Saviour  of  men  ,  and  the  lover  of 
 fouls,  would  not  take  up  the  enemies 
 trade,  who  is  a  ^  ccmpter  ftrft,  and  then 
 
 „the 
 
I3S  Ho'W  Godisfaid 
 
 » the  accufer.  That  fincc  we  are  ready 
 togoe  aftray  our  felves,  he  would  not 
 put  ftumbling  blocks  in  our  way,  nor 
 countenance  thole  evil  guides  and 
 ringleaders  ofmifchief  ,  which  feck 
 our  foul  to  deftroy  it ,  by  leading  us 
 himfclfinto  temptation.  But  do  not 
 we  lay  an  imputation  upon  God's 
 goodnefs  in  praying  ,  that  he  would 
 not  lead  us  into  evil  and  fm  ?  ^  God 
 tempts  noman^  but  gives  way  to  tem- 
 ptation ,  fometimes  in  mercy  for  the 
 tryall  of  his  fervants,and  to  refine  their 
 graces  ;  whence  himfelfispleas'd  to 
 make  manifeftations  of  his  prefence 
 in  the  fiery  tryall,  in  the  furnace  of  af- 
 flidion,  as  he  did  with  the  three  chil- 
 dren,thongh  it  be  heated  feven  times 
 over ,  that  their  faith  may  be  as  filver, 
 fcven  times  purified  in  the  fire;  Other- 
 while  in  judgement  ,  he  gives  up  a 
 harden'd  finner  to  the  counfelofhis 
 own  Will ,  and  -^  delivers  him  over  to 
 Satan  as  his  ofHcer  to  be  tempted. 
 Thus  he  y  put  a  lying  fpirit  at  one  time 
 
 into 
 
to  lead  into  evil.  139 
 
 into  the  mouth  of  the  Prophets;  thus 
 our  Saviour  bid  ^  ludas  after  the  Divcl 
 had  entred  into  his  heart  ,  doe  what 
 he  meant  to  doe  quickly.  God  leads 
 usthen  when  he  lets  us  alone  ,  and 
 leaves  us  to  our  felves,  when  he  doth 
 not  deliver  or  keep  us  from  tempta- 
 tionjforforheoppofitionftandSjZf^i 
 m  not  but  Deliver  us.  And  fure  our 
 (late  muft  be  very  fad  ,  when  God 
 withdraws ,  when  we  have  nothing 
 left  about  us  but  cunning  and  power- 
 ful enemies,  and  a  falfe  heart  wichin, 
 that  will  fooner  furrender  then  tem- 
 ptation can  fummon,  H  God  goc 
 adde  ,  we  need  none  to  lead  us  into 
 temptation,  wec'U  be  our  own  tem- 
 pters; the  Divei  may  truft  us  with  our 
 felvs ,  and  not  fpend  his  artillery.  We 
 often  tempt  the  tempter ,  and  as  if  we 
 were  afraid  to  be  led  into  temptation, 
 we  goe  of  our  felves,  6c  feck  it,  loving 
 the  wayesof  deftru6tion  and  courting 
 our  ruin ;  thinking  we  cannot  be  too 
 fure  of  damnation ,  we  make  our  lufts 
 
 Pro- 
 xM.13.i7.  ■ 
 
1 40  Every  thing 
 
 Prodors  for  Hell, and  ("as'twcrc/  out 
 of  kindnefs  to  Satan  take  his  drudgery 
 out  of  his  hand  ,  lead  our  feives  into 
 temptation  and  run  head  long  into 
 the  pit. 
 
 Into  Temptation. Alltem- 
 ptationis  a  tryal ,  and  every  thing  in 
 the  world  will  afford  materials  to 
 make  temptations  of.  The  world  is 
 Satan's  forge,  in  which  he  hammers 
 his  fiery  darts  ,  and  flings  about  his 
 rparkles  and  his  firebrands.  Honour, 
 riches^pleafurc  arc  the  great  tempta- 
 tions of  mankind. Profperity  an  intice- 
 nienttoill  ;  Adverfity  adifcourage- 
 ment  from  good.  He  knows  the  feve- 
 x^Wgemm  and  inclinations  of  men  , 
 (Indies  their  temper,  learns  their  hu- 
 mour>andiiuerefts,  and  knows  how 
 to  give  them  content  and  gratify  their 
 corruptions,  He  catches  at  opportu- 
 nities, and  nicks  the  temptation,  and 
 /hoots  his  darts  betwixt  the  joints  of 
 the  hnncfs ;  He  reprefcnts  theobjeds 
 at  the  bell  advantage  ,  and  fits  hi:>de- 
 
 fign 
 
affords  temptation.  14-1 
 
 fign  to  every  circumftance.  The  for- 
 bidden fruit  to  tempt  the  woman,  the 
 woman  to  tempt  the  man.     He  fur- 
 prifes  her  when  flie  is  alone ,  that  the 
 female  appetite    might  not  have  a 
 mafculine  reafon  to  rule  it.  The  fruit 
 was  fair  to  look  on ,  and  furc  pleafant 
 totaft.and  curiofity  inhances  thede- 
 firc  ,  knowledge  though  it  be  ofevil 
 being  very  pleafant. *i\^ (74^'/ vineyard 
 tempts  him  to  drink,i,  Lot's  daughters 
 let  upon  their  aged  father.      Infliort 
 ther's  nothing  which  the  Divel  can- 
 not make  ufe  of  to  his  purpofe ,  and  if 
 need  be,  he  will  head  his  arrows  with 
 Scripture  ,  as  he  did  to  our  Saviour. 
 And  as  every  thing  is  thus  fit  for  the 
 Divel'suletobemade  an  inftrument 
 ofevil  to  us ,  fo  neither  is  he  wanting 
 in  skill  ,    (ioi  he  has «  methods  and 
 ^if/>/^j)norinhis  induftry  ,  (^o^dhe 
 gees  about  ftekifigT»hom  he  may  de- 
 'uour)  to  fhape  and  apply  them  dex- 
 troufly  upon  all  occafions.  Nobufi- 
 
 nefs, 
 
 iCen^.iX.     bCitn.:9.io.    C  Eph.S.H.  1{^v,i\.i^. 
 di.Pet-s,  i. 
 
142  TheD'tvel the  Tempter. 
 nefs,  no  condition,  no  place,  no  Tea* 
 fon,noperfon  fccure  againft  him,  or 
 temptation  proof.  His  hook  is  al- 
 wayes  hanging  ,  he'salwayes  atour 
 elbowes  egging  us  to  mifchief.  He 
 has  no  other  bufmefs  ,  no  other  re- 
 creation to  entertain  himfelf  with, but 
 to  fet  gins  and  fnares  to  catch  fouU 
 in ,  it  being  the  defign  of  his  implaca* 
 blefpight  ,  to  fee  man  who  by  his 
 means  fell  from  Paradife  the  place  of 
 blifs  to  an  accurfed  earth  ,  fall  yet 
 lowerintothetormentsofHelljtobe 
 a  companion  to  the  damned  fpirits. 
 He'Uccompany  thee  to  Church,  and 
 watch  thee  into  thy  clofet ,  whatever 
 thou  art  about  hee's  at  hand, he  inter- 
 meddles in  thy  civil  affairs,  in  thy  reli- 
 gious duties  hee'l  bear  a  part,and  fug. 
 geft  vain  thoughts;  heel  buy  and  fell 
 with  thee  ,  nay  hee'l  watch  and  pray 
 with  thee.  ^Our  Saviour  himfelf  was 
 led  by  thefpirit  into  the  wildernefs 
 to  be  tempted ,  where  after  the  prepa- 
 ration of  a  forty  dayes  faft  for  the  con- 
 
Our  Saviour  tempted.  1 43 
 flid,hewas  to  enter  the  lifts  and  van- 
 quifh  this  grand  enemy  of  our  falva- 
 tion. 
 
 O  blefled  preparatory  Lent !  O  hap- 
 py encounter  !  when  the  Captain  of 
 our  falvation  with  the  buck)  -  of 
 faiih,  and  girt  with  the  fword  of  truth, 
 and  meeknefs  upon  his  thigh  ,   was 
 pleas'dtomect  this  fpiritual  Gotuhin 
 thefield,  and  combate  with  him ,  that 
 he  might  f  tread  him  under  our  feet, 
 «  break  his  head  (his  ftrength  and  his 
 policy)  and  ^  give  his  flefti  to  be  meat 
 for  his  people  in  the  wildernefs  j  that 
 as  the  viper's  flefli  proves  an  excellent 
 Antidot  agaiTift  the  poyfon  of  the 
 viper ,  and  is  a  great  reftorative  to  na  - 
 tucc,which  the  creature  it  felf  would 
 deftroyj  fo  temptations  might  turn  to 
 advantages  ,  and  the  malice  of  Satan 
 improve  our  blifs.     How  little  able 
 fliouldwebetorefift  him  who  made 
 fuch  fierce  aflauhs  on  the  Son  of  God 
 himfelfr' How  httle  hope  can  we  have 
 to  efcape  being  tempted  to  th  e  fo wicft 
 
 and 
 
 f^»»»l6.zo.    g</(f»,My.    hP/i/74.i+. 
 
144       The  Vlvel  tempts  Ckrifl. 
 and  mod  horrid  (ins,when  he  had  the 
 impudence  to  tempt   God  himfclf 
 (for  fuch  was  chnji')  to  the  fowleft 
 Idolatry  ,  to  fall  down  andworfhip 
 theDivcU  Oh  dreadfullblafphemy/ 
 Oh outraglous confidence!  O  a  Di- 
 vd  void  of  all  ingenuity, paft  all  (hame 
 and  fear !  <^llthefe  things  Tt>illlgive 
 thee,  tf  thou  fall  dol^n  and  li>orJhip  me, 
 i^ll  the  (^e  things  ,  all  which  things? 
 Bafc  bold  fcind  ,  haft  thou  any  thing 
 to  give?  All  too?  all  at  a  clap,  falfe 
 pretender  ,  thou  haft  nothing  to  be- 
 ftow  of  thy  own  but  evil  ,   hell  and 
 death  5  the  wages  offin.     All  that's 
 good  is  God's  already ,  or  if  thou  haft: 
 any  thing  to  give,  doft  know ,  faucy 
 creature  who  it  is  thou  (peakeft  to? 
 wilt  thou  offer  thy  maker  any  thing? 
 doft  think  that  heel  take  any  thing  at 
 thine  hand?If  he  ftood  in  need, would 
 hepafs  by  all  his  creatures,  canft  ima- 
 gin,to  accept  thy  kindness?  And  why, 
 fcind,  this  unufual  bounty,  &  fo  great 
 aprcfent  tohimthouhatcft  ?  What 
 
 wouldft 
 
Tloe  -Divel tempting  thrift.      1 4^ 
 wouldftthou  have  him  doe  for't> 
 wouldft  thou  purchafe  his  favour  > 
 Haft  a  mind  to  buy  thy  peace  and 
 compound  for  pardon?(pare  thy  aifts  - 
 bring  thy  felf  ,   repent  and  beg^'that 
 thou  mayft  have  leave  to  fall  down  at 
 his  tootftool,  and  worfliip  before  the 
 mercy  feat;    canft  thou  confefs  and 
 forfake  thy  fins?  Thou  haft '  Scripture 
 for^t ,  and  thy  former  difcourfe  /hews 
 thee  well  read  in  Scripture,  thou  (halt 
 hnd  favour.  And  what  an  opportuni^ 
 ty  haft  thou   >  The  Saviour  of  the 
 world  in  thy  company  ,  (who  (;ame 
 on  purpofe  to  reconcile  finners ,  and 
 lave  what  was  loft)  will  be  eafily  in- 
 treated  to  intercede  for  thee ,  and  sec 
 admittance  for  a  fain  Angel ,  nor  is  aU 
 hjs  chanty  tyed  to  fain  men  5  thy  bro- 
 ther Angels  ,   whom  thou  left'ft  ia 
 heaven,truft  in  him  and  worfhip  him 
 And  why  maift  not  thou  hope  the  day 
 of  thy  return  is  coming  ,  now  that 
 heaven  gates  are  fet  open  to  all  that 
 will  cnter,&  the  Kingdom  of  Heaven 
 
1 46  The  Divel  cannot  repent . 
 fuffers  violence^  And  thou  haft  greater 
 reafons  to  prevail  with  thee  for  re- 
 pentance then  miferable  men  have,  as 
 knowing  the  great  happinefs  thou 
 haft  parted  with  ,  and  having  fo  long 
 felt  the  torments  of  an  evil  con- 
 fdence,  thy  own  hell,  and  of  that  hell 
 which  thou  art  heating  for  others.  If 
 any  man  were  in  thy  cafe,  who  yet  is  of 
 a  fiiallowcr  underftanding  and  fenfe 
 then  thou  art,  would  he  not  willingly 
 leap  out  of  thofe  flames  in  which  thou 
 fry  eft  ?  would  he  not  gladly  be  freed 
 from  the  wrath  of  God  ,  which  thou 
 haft  for  fo  many  ages  lain  under ,  and 
 which  for  ever  thou  muft  lye  under 
 unlefs  thou  canft  repent?  And  to  what 
 endfhouldft  thou  ftand  outany  longer 
 in  an  enmity  to  him  that  overpowers 
 thee,  to  whom  thy  hatred  can  doe  no 
 hurt  ,  who  conftantly  baffles  thy 
 counfels  &  defeats  thy  ftrengths,  and 
 has  bound  thee  with  everlafting 
 chains  >  one  would  think  this  very 
 eonfiia:  might  fufficiently  convince 
 
 thee. 
 
The  Divel's  hatred  of  God.     1 4.7 
 thecho w  poor  thy  malice  /hows.and 
 how  fuccefslers  all  thy  attempts  >  N05 
 Repentance   is    a    dodrine    to   be 
 preached  only  to  men  5   as  thegood 
 Angels  cannot  fin  ,  fo  neither  can  the 
 bad  repent.  TheDivdis  but  enraged 
 with  the  tidings  of  falvation  ,  and  his 
 dirpairimboldcnshim  ,  and  he  is  re- 
 folv'dtobedamn'dforever.  He  has 
 an  inveterate  hatred  ,  and  implacable 
 tnalice  againft  God ,  which  has  call'd 
 him  forth  now  unto  this  defiance.  He 
 hates  the  very  thoughts  of  being  blef- 
 Ted ,  becaufe  he  cannot  be  fo  out  of 
 God's  company;  he  hates  God  ,  as 
 God  hates  fin ,  with  a  perfeft  hatred, 
 and  would  treat  with  God  upon  no 
 other  terms  then  this, that  God  would 
 notbe.OutofhatredtoGodhehates 
 himfelf ,  and  is  contented  to  foregoe 
 his  happinefs  rather  then  to  acknow- 
 ledge it  ,  and  buyes  his  fpight  with 
 endiefs  torments.  If  God  fliould  rein- 
 ftate  him  (as  he  is)  in  heaven,  and  in- 
 largc  him  from  his  bonds ,  he  would 
 K  z  look 
 
I4S  chriji  tempted 
 
 look  on  the  favour  as  a  more  painful 
 imprifonment ,  and  account  heaven 
 his  worfe  hell;  Though  he  knows  a- 
 forehand  that  nothing  he  doth  againft 
 God  {hall  profper,  he  thinks  it  fuccefs 
 enough  of  his  plots  ,  that  he   has 
 ihown  a  contempt  ;   and  in  this  very 
 temptation  of  Chrift  nothing  pleafes 
 him  fomuch ,  as  the  effrontery  of  it, 
 that  he  could  (as  his  fciv^nti^  Herod 
 after  did,)  mock  him  and  fet  him  at 
 nought ,  when  he  was  not  fufFer'd  to 
 doe  him  any  more  hurt.  For  what  is  it 
 he  tempts  him  tohhac  which  he  could 
 not  have  impudence  to  hope  would 
 be  hearkned  to ,  that  which  he  knew 
 was  impofTible  for  Chrift  in  his  very 
 nature  as  well  as  in  his  will  to  doe ;  to 
 fm;  the  holy  one  to  commit  a  (in. 
 Oh  audacious  tempter  !  couldftthou 
 otfer  to  corrupt  him  who  knows  no 
 fm  with  a  bribe  >  couldft  thou  fancy 
 the  judge  of  all  the  earth  could  be 
 made  doe  wickedly  for  reward,when 
 every  upright  judge  fcorns  to  haveju- 
 
 ftice 
 
bytheBhel.  149 
 
 ftice  bought :  many  an  honeft  lawyer 
 will  not  be  hired  to  be  an  advocate  for 
 wrong?  But  oh  Divelifli  impudence/ 
 what,  fin?  He  had  tempted  him  before 
 to  diftruft  and  then  to  tempt  provi- 
 dence, and  feeing  Scripture,  as  he  ap- 
 plyed  it,  would  not  prevail,  is  not  dif- 
 maycd  by  a  double  repulfc  ;  but  that 
 he  might  go  of  with  a  boaft,  feeing  he 
 could  not  with  conqueft.fliews  him- 
 feUrightDivel  ,  and  belchethouta 
 blafphemy  big  enough  to  fill  the  wide 
 mouth  of  hell.     He  would  have  his 
 Maker  and  his  C^od  turn  Idolater ,  he 
 bids  him  that  dwclleth  on  high  tall 
 down,  fuchafallroo  ,   as  would  be 
 lower  then  the  divel's  own  fall  5   for  it 
 muft  be  below  him, it  muft  be  to  himj 
 Fall  doTiffn  and  'Veorjhip  me.    Oh  impu- 
 dent blafphemous  abfurdity   !   vvhat 
 divel   could  put  fuch  thoughts  into 
 Satan's   heart  ,    fuch  words   into's 
 mouth?  that  God,  whom  all  the  Gods 
 worfliip,  fliould  himfelf  wor/liip.  For 
 he  knew  very  well  whom  he  had  to 
 K  3  doe 
 
150  Chrift  tempted. 
 
 doe  with  in  this  encounter  ,  that  he 
 wastheSon  of  God  ,  having  been 
 often  caftoutbyhim,  &confcflingit 
 here  with  an  If.  And  whom  ,  what 
 wouldftthoLi  have  him  woLlliipr' an 
 in;iage?an  idol?ilocks  and  ftonc^>why, 
 thou  canft  not  perfwadc  any  men  that 
 have  their  reafon  about  them  to  doe 
 fo;  Whatis't?  fome  Saint  or  Angela 
 Thou  knowft  his  Angels  have  charge 
 ofhim  and  are  bid  worfhip  himiwhac 
 then?  fpeak,  Lucifer?  w^.  Oh  diaboli- 
 cal pride  /  oh  unfufferable  rudenefs  / 
 which  a  poor  creature  can  hardly 
 have  patience  to  hear  ;  that  Cod,  at 
 whoie  name  the  d'vels  tremble, 
 (hould  be  tempted  by  the  divel  to 
 worfliip  that  divel  that  tempts  him. 
 Me  thinks »  one  cannot  read  this  pa(^ 
 fage  without  a  great  horrour  ,  and  ar> 
 agony  of  fear ,  that  God  (hould  (uffer 
 hisonelySon,  God  equal  to  the  Fa- 
 ther,to  be  tempted  by  the  divel  to  the 
 fouleftofrins,Idolatry,totheworftof 
 creatures  s  the  divel.    What  care  and 
 
 vigir 
 
Tempt AttQn  f^ofold.  151 
 vigilance  ought  we  to  have?  what  fear 
 and  jealoufy  ?  How  fhould  we  watch 
 andfaft  ;  and  prepare  our  felves  foe 
 fpiritual  conflids  ,  and  beg  ftrength 
 from  above  ,  that  our  hearts  maybe 
 garrifon'd  and  kept  by  grace  ;  And 
 linceChrift  himfeif  was  thus  brought 
 into  the  clutches  of  Satan,  what  great 
 reafon  have  we  to  pray  that  we  may 
 not  be  led  into  temptation  ? 
 
 Now  there  Is  a  twofold  tempta- 
 tion: one  for  tryal, whereby  God  doth 
 keep  the  graces  of  his  Saints  in  exer- 
 cile ;  (o  ^  God  fearches  the  hearts,  and 
 trycs  the  raincs  of  the  children  of 
 men  ,  as  filver  is  tryed  in  a  fornacc. 
 Thus  A^bmhams  faith,  Job's  patience, 
 &c.  were  tryed,  nayfometimesGod 
 leav's  his  belt  fervanrs  to  themfelvesi 
 and  lets  them  catch  tails  to  keep  them 
 humble  ,  and  to  let  them  know  that 
 their  ftrength  is  from  him.  God 
 tempts  for  tryall  ,  the  divel  onely 
 tempts  for  fin, and  fometimes  too  God 
 K  4  im- 
 
 lT/rf;.7.io. 
 
152       Hci^  God  is  /aid  to  tempt . 
 
 imployesthe  divelin  his  tryals  to  heat 
 the  fornaee  ,  whieh  he  does  with  an 
 intention  to  deftroy  ,  but  God  orders 
 for  experiment  and  probation.  An- 
 other is  for  hurt,  when  we  arc  tempted 
 to  fin,to  prefumptionordifpair.Thus 
 God  tempts  no  man  ,  but  judicially 
 hardens  impenitent  (inncrs  that  hard- 
 en themfelv's  in  their  evil  way  ,  and 
 gives  them  up  to  their  lulls ,  and  into 
 the  power  ofthedivel.  Thus  we  read 
 he  hzidca' dp  haraoh's  hcart,put  fome- 
 timesalying  fpirit  into  the  mouth  of 
 the  Prophets ,  let  Satan  tempt  David 
 to  carnal  confidence, and  the  pride  of 
 numbring  his  people;  and  our  Saviour 
 after  the  divel  hidfMcdludas  heart , 
 bid  him  doe  what  he  meant  to  doe 
 quickly  ;  meaning  that  horrid  treafon 
 of  betraying  his  Mafter.  And  of  this 
 kind  of  finfuU  temptation  isthisefpe- 
 cially  to  be  underftood  ,  though  it 
 mean  alfo  the  other  kind  of  tryals. 
 
 But 
 
what  meant  by  deliver.         1 5  3 
 But  Deliver  Us  From 
 
 E  V I  L  L, 
 
 This  infers  the  contrary ;  that  fince 
 we  have  fo  many  to  lead  us  into  tem- 
 ptation ,  God  would  rather  lead  us 
 out,  and  keep  us  from  evil  then  lead 
 us  into  it.  The  oppofition  lyes  in  the 
 words  Leadm  not ,  hut  Deliver  u^,i.c. 
 bring  us  not  into  temptation  ,  but 
 when  we  either  of  our  felvesfall  into 
 it,or  are  by  others  led  into  it ;  do  thou 
 bring  us  out,and  lead  us  forth  1  refcue 
 us  out  o\  the  tempter's  clutches ,  and 
 fet  us  at  libertyj  for  fo  m  the  word  pro- 
 perly denotes  deliverance  out  of  an 
 evil  we  are  already  in  ;  though  the 
 "  prepofition  will  very  well  bear  this 
 fenfcj  that  God  would  keep  us  totally 
 from  it ;  as  the  Church  teaches  us  to 
 pray  as  well  in  time  of  health  &  plen- 
 ty ,  as  mortality  and  dearth  ,  from 
 plague  ,  peftilence  and  famine  good 
 Lord  deliver  us.     We  are  ke^t  from 
 
 evil 
 
 m  ^tja-nj  a  Verb  mm  o/un  mjimed  Tvith  It},    n  '^, 
 
154  ^^^  ^^^  clelive  rs 
 
 evil  by  preventing  or  reftraining 
 grace  ,  we  are  deliver'd  out  of'it  by  2S- 
 Sftinggrace.God  keeps  us  from  being 
 tempted  by  the  reftraints  of  his  grace 
 and  providence  ,  by  alarming  con- 
 fcience^by  quenching  luft,  by  denying 
 opportunities  for  fin ,  by  imploying  a 
 man  ,  and  filling  all  his  time  with  du- 
 tvj  For  'tis  the  idle  ioul  that  common- 
 ly proves  the  tempters, prey;  Diligence 
 in  one's  calling  is  a  good  prefervative 
 againft  vain  thoughts,  and  checks  the 
 approach  of  temptation  ,  fhutting  the 
 doors  &  windows  by  which  it  ftiould 
 enter. God'delivers  us  out  of  tempta- 
 tion by  proportioning  it  to  our* 
 flrength  ,  To  that  we  may  not  faint  or 
 ogrow  evil  undent ,  which  he  doth 
 either  by  iefl'ening  the  burthen  or 
 ftrengthningrheflioulders  ,  by  fup- 
 porting  and  bearing  us  up  in  conflict, 
 by  making  our  faith  vidlorious  with 
 heavenly  fupplyes  of  grace  ,  p  by  the 
 aid  &  at  the  charge  &  provifion  of  his 
 
 fpi. 
 
 iivbenee the  Eti^Uj/j  chaig^  is  dtrnd. 
 
us  from  timptation,  155 
 
 fpirit,  andin  fine  by  giving  us  a  joy- 
 full  ifllie  out  of  our  temptatioD^jas  he 
 &\d\j\i\iIofeph  f  by  making  his  brc- 
 threns  envy  an  occafion  of  his  ad- 
 vancement, with  ihclfratlites  t  by  a 
 v^onderful  delivery  from  a  cruel  bon- 
 dage; with  /^^,making  his  rightcouf- 
 ne(s  break  forth  as  the  Sun  before  his 
 fetting, after  thofe  difmal  ftorms  and 
 clouds, which  had darkned it.  Thus 
 'tis  Gods  ufual  coiKfe  to  heighten  the 
 rewards  of  his  tryed  fervants,  which 
 q  have  fought  a  good  fight,  andlayes 
 up  a  crown  ofglory  for  them  Indeed 
 in  every  temptation  the  tempter 
 comes  by  the  word  ,  and  'tis  to  the 
 divel's  difadvantagc  ;  for  if  it  take,  'tis 
 true  'tis  his  hellifli  delight  to  fee  fouls 
 peri/h  ,  yet  however  it  increafeshis 
 guilt  as  being  accefifary  to  anothers 
 fin ,  and  confequently  muft  needs  in- 
 creafe  his  puniftiment&improvehis 
 torments :  It  it  meet  vWth  repuife  ,  it 
 cannot  choofe  but  be  great  torment 
 to  this  fpightful  (pirit  to  fee  that  he  has 
 
 been 
 
I  $  6         Temptations  conquer' d 
 been  inftrumental  in  raifing  the  hap- 
 pinefs  and  furthering  the  falvation  , 
 and   hcighrning  the  gloryes  of  the 
 Saints  5  every  baffled  temptation  is  a 
 flep  higher  into  glory  ,  and  (if  I  may 
 fay  it)  wc  get  up  to  heaven  on  Satan's 
 back,by  trampling  him  under  our  feet. 
 A  Saint  goes  triumphant  with  a  train 
 of  conquer'd  lufts  and  (as  Samfin  car- 
 riedaway  the  gates  o^K^z^za)  breaks 
 thegates  (the  powers)  of  hell  to  force 
 his  pafliige.  None  in  fo  high  a  form  of 
 glory  as  thofewho  have  moft  fcarrs 
 to/liew  ,  and  who  have  the  buckler 
 of  their  faith  batter 'd  and  fhatter'd 
 with  temptations.  We  are  to  fight  un- 
 der Chrift's  banner  ,  and  he  will  be 
 moft  blefled  who fhall  be  found  iikeft 
 his  mafter  ,   and  have  the  marks  of 
 ChrilVs   wounds   imprinted  not  fo 
 much  upon  their  body  as  the  Legend 
 hzs\to{  Si.  Francis  ,   I  mean  by  out- 
 ward fufFerings ,   as  upon  his  foul  by 
 theviolentaflaultsot  temptation.  St. 
 /'^flf/ indeed' fay es  of  himfelf,  linear 
 
 the 
 
 t  Gal  6.  17.  'pyys^-m. 
 
heighten  the  Saints  glory,  1 5  7 
 the  marks  of  our  Lord  Icjm  in  my  body: 
 it  may  be  that  which  ^  in  another 
 place,  we  render  4 //7or»  tn  theflejh^  a 
 word,  which  doth  ufually  fignity  the 
 fork  or  crofs  upon  which  ftigmaiiz'd 
 and  branded  flaves  were  executed. 
 And  then  it  may  fignify  the  mark  of  the 
 crofs,  that  opprobrious  fcrviieand  ac- 
 curfed  death. But  is  refolv'd  by  moft  In- 
 terpreters to  be  a  mctonymicalfpeech, 
 and  to  ftand  for  feme  great  carnal 
 temptation  ,  with  which  the  ApoRle 
 was  fiercely  and  frequently  fet  upon. 
 And  fo  every  man  hath  fome  peculiar 
 temptation  fitted  to  his  temper,  which 
 being  conquer'd  adds  to  his  glory.  It 
 is  the  whole  duty  of  man  ,  (his  life 
 being  a  warfare^  to  be  alwayes  upon 
 his  guard  ,  to  buckle  &  combate  with 
 the  tempter.  *  Strive  to  enter  in  at  the 
 ftraight.gate  fayes  our  Saviour  -,  v^ 
 word  borrowed  from  the  Olympic 
 games ,  and  prizes ,  and  fignifies  "five 
 kinds  of  cxercife,  leaping  ,  running, 
 
 hurling* 
 
15  8  V/hat  U  meant 
 
 hurling,  darling  and  wreftling.  And 
 the  whole  New  Teftannent  is  full  of 
 i^^tf?i//?/f4/cxpreflions,  though  the 
 reward  propofed  to  the  conqueror  in 
 ihofc  ftrifes  were  but  fome  fading 
 chaplet  of  flowers, but  jufts  conquer'd 
 gain  "^  a  crown  of  glory  which  will 
 never  wither.  If  temptation  were  not, 
 Grace  would  loofe  it's  exercife  ,  and 
 Glory  it's  improvement;  Wherefore 
 in  the  oppofitercqueft  we  defirenot 
 to  be  deliver'd  from  the  temptation  it 
 fclf,but 
 
 From  E  v  i  l  l.  From  the  evil 
 of  temptation ,  for  there  is  a  good  ufe 
 of  temptations  as  God  orders  them. 
 We  are  lyable  &:  expofed  continually 
 to  temptations.  But  God  takes  out  the 
 fling  and  the  venom  of  them  ,  and 
 whileft  the  wicked  fall  under  the  evil, 
 the  righteous  goe  free  :  that  what  is 
 faid  of  God's  prefervation  in  time  of 
 Epidemical  infections  ,  that  though 
 thoufands  fall  at  thy  right  hand  it  Jhall 
 not  come  near  thee,  isastrueinafpiri- 
 
 tual 
 
by  Evill.  1 5  9 
 
 tual  fenfc.fWhcrc  may  bear  the  fame 
 meaning  with  temptation,  thus.  From 
 the  evilone,th3t  is,  from  the  tempter, 
 that  enemy.     And  thus 'tis faid.-^/^f 
 Ttfhoie  "^orldlyes  tn  the  cvit  onc^\%  at  his 
 difpofe  ,   who  is  the  Prince  of  the 
 world.  And  fo  our  defires  would  be, 
 thatGod  would  not  himfelf  tempt  us, 
 but  rather  deliver  us  from  the  tem- 
 pter.  But  'tis  beft  to  take  words  in  the 
 largeft  fcnfe ,  from  tvtl ,  i.  e.  from  all 
 manner  of  evil ,  both  bodily  &  ghoft- 
 Jy,  both  temporal  and  eternal, both  of 
 fin  and  of  punifliment.  And  thus  it  will 
 contain  in  it  a  whole  Lctanyahat  God 
 would  deliver  us  from  a  hard  heart, 
 and  a  feared  confcience,from  a  repro- 
 bate mind&  corrupt  affcftions,  from 
 prefumptuous  fins  and  contempt  of 
 his  word,  from  grofs  mifcarriages  and 
 fecret  wickednefs ;  from  murder  and 
 whoredom,and  every  deadly  fin,from 
 pride  vain  glory  and  hypocrify ,  from 
 envy  malice  and  all  uncharitablenefs, 
 from  any  thing  that  may  prove  an  oc- 
 
 cafion 
 
 X  1.10^.). ip.  cy  TM  vtinfa' 
 
1 6o  \^n  enumiration  of  evils. 
 cafion  of  fall, from  the  pomps  and  va- 
 nities of  the  world,  from  the  evil  con- 
 cupifcences  of  the  flefli ,  and  from  the 
 fuggcftions  of  Satan  j  from  the  in- 
 fluence of  lewd  examples,  and  from 
 the  inticement  of  evil  company  ,  and 
 from  the  foolifli  counfelof  ourown 
 will;  from  all  opportunities  and  con- 
 veniences of  finning;  from  fire ,  and 
 fword  ,  and  peftilence  ,  and  famine; 
 from  all  thofe  curfes  which  are  due  to 
 us  for  our  fins,  from  all  manner  of  ca- 
 lamities whether  in  body  ,  or  mind, 
 goods ,  or  good  name;  from  fudden 
 or  untimely  death;  from  maims,  fick- 
 ncfs  or  deformity;  from  ignorance, 
 folly,  andmiftakesj  from  unruly  paf- 
 fions  and  diforder'd  thoughts  ;  from 
 rapine,plunder  and  oppreffion;  from 
 war  and  civil  broyls;from  having  too 
 much  or  too  little ;  from  being  lifted 
 up  in  prosperity ,  or  caft  down  in  ad- 
 verfity  j  from  honour  and  difhonour^ 
 from  fhame  &  reproach,  from  meats 
 and  drinks,  from  our  bufinefs  and  re- 
 
 erca- 
 
 I 
 
The fftmef the ^xt  Petition.  I6i 
 crcaiion,from  our  enemies,  from  out 
 friends,  and  from  our  felvesj  in  fliort, 
 from  every  thing,  fo  far  forth  as  it  may 
 procure  us  evil. 
 
 To  fum  up  the  meaning  of  the 
 whole  Petition  together,  which  wc 
 have  deliver'd  by  parts  ;   wedefireof 
 God,  that  he  would  not  only  pardon 
 finspaft  ,  but  would  furnifti  us  with 
 ftrengthfrom  above, to  refift  tempta- 
 tions hereafter,  and  having  had  out 
 fins  forgiven  we  may  fin  no  more,noi: 
 return  again  to  folly  ;   that  his  jufti- 
 fying  grace  may  be  accompanied  with 
 fandifying  grace,  which  may  keep  us 
 blamelefs ,  that  we  may  become  tem- 
 ples of  the  Holy  Ghoft ,  and  he  may 
 dwell  in  our  hearts  by  faith  ,  which 
 may  quench  the  fiery  darts  of  the  evil 
 one ;  That  he  would  not  leave  us  to 
 our  felves  at  any  time ,  butinftrudus 
 with  his  eye  ,  and  guide  us  in  the  way 
 which  he  (hall  choofe  for  us;  That  he 
 jvould  not  for  our  many  provoca- 
 Iw  tions. 
 
i62  ihe  fum  of 
 
 tions  in  judgement,harden  our  hearts 
 &  deliver  us  up  to  a  reprobate  mind 
 and  diflionourable  affedions.or  upon 
 our  frequent  refufals  of  grace  offer'd, 
 conclude  us  underaftate  of  impeni- 
 tence ,  and  giv  e  us  into  the  power  of 
 Satan  ,  to  be  led  captive  at  his  will, 
 who  is  the  God  of  this  world  who 
 rules  in  the  hearts  of  unbelievers; 
 That  he  would  hedge  our  way  abour, 
 fo  that  the  opportunity  offinmaybe 
 denyed  us ,  and  that ,  though  it  cafily 
 befet  us ,  yet  we  may  not  fall  into  it ; 
 That  he  would  keep  us  from  prefu- 
 ming  on  his  mercy,  or  defpairing  of  it, 
 that  fo  being  carried  With  the  full 
 fails  of  faith ,  as  neither  to  fplitat  that 
 rock  and  makefliipvvrack  of  a  good 
 confcience ,  or  fink  in  this  gulf  and  be 
 fvv  alio  wed  upinfadnefs,we  may  work 
 out  our  falvation  with  fear  and  trem- 
 bling;  That  he  would  not  bring  us  in- 
 to any  diftrels  or  difficulty  ,  which 
 might  be  too  hard  for  us  ,  but  would 
 fupportusinit,  and  give  an  iffucout 
 
 of 
 
the^xt  Petition,  1 5  j 
 
 i)f  it ;  That  he  would  be  omfun  and 
 omfhield,  our  light  and  our  ftrength, 
 todired  and  fecure  our  paths  ,  tt^r, 
 though  we  are  furroundcd  with  tern- 
 ptations,yet  he  ordering  our  fteps»our 
 foul  may  e/'cape  as  a  bird  from  the 
 fnare  of  the  fowler  ;  That  he  would 
 faveusfromthedeftroyer,  that  walks 
 to  and  fro  on  the  earth, feeking  whom 
 he  may  devourj  fliorten  the  tempter's 
 chain,  and  put  a  hook  in  his  noftrils, 
 that  neither  the  divel,nor  any  wicked 
 man,  or  evil  thing,  may  have  power 
 to  hurt  us ;  That  he  would  keep  us  in 
 his  wayes,  lead  our  foot  (hould  at  any 
 timedafli  againft  a  ftone  of  offence; 
 That  he  would  refrain  our  foot  front 
 every  faife  way  and  work  ,  fuffer  no 
 vanity  to  have  dominion  over  us,  that 
 we  may  not  grow  worfe  under  h\& 
 judgements,  or  his  mercies ,  but  that 
 all  the  difpenfations  of  his  providence 
 about  us  may  be  fo  improved,  that  his! 
 -fear  and  love  may  conftrain  us ,  and 
 keep  us  in  the  walk  of  our  duty;  That 
 L  3  he 
 
i64  ThefumoftheftxtPet, 
 he  would  preferveusfrom  fin, and  the 
 fliame  and  punifliment  which  attends 
 it;  that  he  would  not  let  the  fiercenefs 
 of  his  wrath  break  out  upon  us ,  nor 
 (howcr  down  thofc  many  plagues  up- 
 on our  head  ,  which  our mukiplyed 
 rebellions  have  defctv'd  ;  That  he 
 would  ftretch  out  his  loving  kindnefs, 
 renew  his  compaflions  ,  and  never 
 forget  to  be  gracious ,  but  deliver  us 
 when  we  call  upon  him  that  we  may 
 glorify  him  ;  That  he  would  fave  us 
 out  of  the  hands  of  our  fpiritual  ene- 
 mies, fas  yhimfelf  hath  promised)  that 
 we  may  ferve  him  without  fear;  That 
 he  would  overcome  the  world  for 
 us,  mortify  the  old  man  ,  and  trample 
 Satan  under  our  ittt :  Finally ,  that  he 
 would  fave  us  to  the  uttcrmoft  and 
 compleatly  in  our  =  whole  man, body, 
 foul,  andfpirit,  from  all ,  and  all  man- 
 ner of  evil  whither  of  this  life  or  of 
 that  to  come ,  and  would  fo  contrive 
 all  events ,  and  lay  the  plot  of  his  eter- 
 nal purpofes,  that  all  things  may  work 
 
 to- 
 
The  Boxology.  365 
 
 together  for  our  good  and  procure 
 oureverlafting  welfare. 
 
 JFoR   Thine   Is   The   Kingdom, 
 The  PoweKjAndThe  Glory 
 
 For  Ever  And  Ever. 
 
 This  is  the  Doxology  ^  which  either 
 comes  in  as  a  Confirmation  to  back 
 the  foregoing  petitions ,  or  is  added  as 
 a  bare  Confefllon,  it  being  ufual,  that 
 in  facred  writings  that  particle/or  ,  or 
 becAufe  is  not  alwayes  brought  in  as  a 
 caufil 01  rational  influence,  but  is  ma- 
 ny times  fimply  narrative. 
 
 In  this  later  fenfe  the  feveral  words 
 may  betaken  to  mean  the  fame  thing, 
 as  in  *  Daniels  prophecy  and  the  Re- 
 velation many  fuch  fynonyma's  are 
 heap'd  together  ;  and  in  theP(a!ms 
 feveral  in  fevewlplaces  ufed indiffe- 
 rently ,to  iliew  that  toomuch  cannot 
 be  faid  ,  or  too  many  cxprcfllors 
 madeufeof,  tofct  forth  divine  Maje- 
 fty.  We  end  our  Prayer  then  in  an 
 L  3  ado- 
 
i66  The  Ccnfirwaiion 
 
 adoration  of  his  exeellencyes ,  and  a 
 deep  acknowledgement  of  his  great- 
 nefs,  reprefented  under  a  three-fold 
 term  ,  Kingdom  ,  Poller  and  Clory^ 
 which  are  farther  rais'd  and  lifted  up 
 beyond  our  conception  by  themfini- 
 ty  and  eternity  of  them.  HiS  Kingdom 
 has  neither  beginning  nor  end  of 
 dayes  j  hispoTHir  admits  no  bounds, 
 knows  no  end  J  andhis^/or^ashim- 
 felf,  is,  and  was,  and  is  to  come;  And 
 as  the  Church  hath  worded  it,  which 
 was  but  a  pious  defcant  upon  this 
 piece  ofthe  Lords  Prayer. 
 
 Glory  be  to  the  Father  ,  to  the  SoUt 
 and  to  the  Holy  Ghofl. 
 
 K^As  it  Ipas  in  the  heginning^is  noTif, 
 and  tverjh4lbe  ,  if  or  Id  lotiiout  end, 
 K^men. 
 
 In  the  former  fenfe  'lis  laid  at  the 
 bottom  ofthe  Prayer,  as  a  ground  & 
 foundation  of  it ,  as  if  we  were  plead- 
 ing to  be  heard;  Nor  doe  weinthefe 
 our  requefts ,  fcek  our  felves ,  or  i^udy 
 anddefignourown  emolument  and 
 
 ad- 
 
of  the  Prayer.  167 
 
 advantage,but  our  fouls  are  touched 
 with  a  love  to  thy  name,  and  we  hum- 
 bly dcfire  thee  to  accept  thefe  peti- 
 tions in  order  to  thy  own  glory , which 
 will  receive  fome  advantage  even 
 then  ,   when  the  neccflltyes  of  us  thy 
 creatures  are  fupplyed.  If  thou  be  gra- 
 cioufly  pleas'd  to  hear  us  in  thele  our 
 de fires  ^Thy Kingdom  will  be  advanc'd, 
 ihypoTver  made  manifcft,and  thy  Glory 
 promoted,  'lis  not  for  our  (elves  we 
 ask,  nor  can  we  think  our  poor  con- 
 cernments an  argument  fufficient  to 
 ground  a  confidence  on ,  but  for  thy 
 names  fake.  Alas!  fhould  we  aim  at 
 Kingdom  ,  ^oT^^^ror^/^^r/,  what  poor 
 fliort-arm'd,fhort-liv'd- thing  would  it 
 be, bound  up  within  the  meafure  of  a 
 tranfitory  life  of  a  fpan  lergth  ?  but 
 thine  lafts  to  ages  of  ages  ,  thy  AT/^/^- 
 </i?/whasthefame  date  as  eternity,  ne- 
 ver commenced ,  never  (hall  exfpire; 
 t\\y  poller  reaches  from  everlafting  to 
 everlafting,andthy^/dr;induresfrom 
 generation  to  generation.     'Tis  our 
 L   4*  ear- 
 
i6S  The  Peroration 
 
 carneft  requeft  that  thou  wouldfl  pro- 
 vide for  the  honour  of  thine  own 
 name,that  thou  wouldft  not  be  want- 
 ing to  thy  felt  in  the  vindication  of 
 thefc  thy  glorious  attributes ,  nor  let 
 them  fuflfer  by  turning  thy  face  away 
 from  our  prayers. 
 
 And  thus  thefe  three  words  may 
 caft  back  a  refpe£t  to  the  feveral  peti- 
 tions ,  as  has  been  before  obferv'd ;  to 
 thofe  which  concern  God  ,  in  this 
 manner.  7hine  ts  the  Kingdom^  there- 
 fore let  thy  Kingdom  f owf,fince  it  doth 
 of  due  belong  unto  thee.  Again  thme 
 is  the po'^er  y  therefore  let  thj  TvtU  be 
 done  ;  for  whofe  will  fhould  carry  but 
 his,  whofe  will  no  one  can  refift?  And 
 laftly ,  which  was  propos'd  firftin  the 
 petitions ,    ('that  the  Prayer  might  be- 
 gin and  end  alike  ,  and  God's  glory 
 might  be  the  a  and  "ot  it./'  Thine  ts 
 the  glory  ,  therefore  hdlui»cd  be  thy 
 nama.  And  inlubordinationto  thclc 
 we  proceed  to  a^k  in  our  own  behalf, 
 therein  ytt  rhofe  attributes  fccm  to 
 
 be 
 
of  the  Prayer,  169 
 
 be  no  lefs  concern'd ,  with  fome  fuch 
 reflexion  as  i\iis.Thtne  is  the  Kingdom, 
 wherefore  give  m  bread  ;  it  was  a 
 ^Pharaoh's  care  to  provide  bread  for 
 his  fubjefts :  ho  w  much  more  will  our 
 King  and  our  God  fuppiy  all  our 
 wants, and  allow  us  neceflarics^  Thine 
 is  the  poller  ,  therefore /<?r^/i/f  mour 
 finsy  fore  who  has  power  to  forgive 
 finsbutGod?  Oh!  that  it  would  pleafe 
 thee  to  fliew  this  thy  power  in  par- 
 doning our  iniquities  ,  and  not  ina- 
 vengingthem  /  and  laftly  again,T^«f 
 is  the  glory,  wherefore  lead  us  net  into 
 temptation  ,  whereby  we  may  bring 
 difbonour  to  thy  name;  but  deliver  us 
 fromevtl,  that  we  may  glorify  ihec, 
 (he  author  of  all  our  good.  . 
 
 And  all  thcfe  rcquefts  to  be  granted 
 not  for  the  prcfeni  only  ,  for  a  day,  or 
 an  age  j  but  this  provifion  for  his  own 
 glory  and  our  wants  to  hz  for  ever'-, 
 becaufe  his  Kingdom  and  his  poller , 
 which  are  the  ftorc ,  whence  this  pro- 
 vifion is  to  be  made  ,  and  his  {^/or^ , 
 
 which 
 
1 70  For  ever  and  ever, 
 
 which  is  to  be  provided  for  ,  z^t  fsr 
 ever;  asalfoour  wants  need  a  conti- 
 nual (upply.  Now  thefehis  attributes 
 havingbeen  in  ages  paft,  and  being  to 
 laft  for  all  ages  to  come, by  former  ex- 
 perience ot  thofe  that  have  been  be- 
 fore us,  and  our  own,  beget  a  confi- 
 dence for  the  future  ,  that  as'^our  fa- 
 thers trufted  in  him  &  were  not  afha- 
 med,(ofucceeding generations  fhall 
 find, 'tis  not  in  vain  to  feek  him  ,  and 
 that  he,  whofegoodnefs  isunexhauft- 
 ed  ,  will  not  be  weary  of  doing  good. 
 So  that  the  eternity  of  Gods  perfe- 
 ^ions  ingages  our  pofterity  to  hope 
 in  him,  and  concludes  this  prayer  fit 
 to  be  ufed  as  long  as  the  world  in- 
 dures. 
 
 TW\^  Doxologie  or  Conclufion  of 
 the  prayer  is  fer  down  only  by  St. /^rf/- 
 thtiv-y  ^t.Luke  mentions  it  nor,3nd  ac- 
 cordingly the  church  in  her  offices 
 leaves  ir  out;  nor  does  this  difference 
 plead  any  thing  againft  the  formality 
 of  the  pray,er  it  felf,  or  the  omilTion  of 
 
 .   this 
 
St. Luke's  omifton.  171 
 
 this  pai^tprove,thatthe  whole  may  be 
 omitted  and  laid  afidc.  For  as'thas 
 been  faid  before ,  Chrift  propos'd  this 
 Prayer  upon  two  leveral  occafions.at 
 two  feveral times;  one  was,  e  when  he 
 was  preaching  his  Sermon  on  the 
 mount  before  a  great  multitude  of  au 
 ditors ,  wherein  he  delivers  in  a  large 
 difcourfethefum  of  Chriftim  inftitu- 
 tion ,  and  the  dutyes  of  a  holy  hfc ,  of 
 which  Prayer  being  none  of  the  leaft» 
 himfclf  propounds  a  pattern  for  imi- 
 tation and  u(e.  f  The  other  was  more 
 private  in  the  company  only  of  his 
 difciples  ,  when  after  he  had  been  at 
 prayers  by  himlelf,they  defir'dhim  to 
 teach  them  to  pray, as  'john  had  done 
 his  difciples  ,  whereupon  he  gives 
 them  this  form  for  their  conftantufe, 
 at  leaft  upon  folemn  occafions ,  ivhen 
 je fray,  fay y^c.  Now  this  latter  ap- 
 pointment of  it  leaving  out  thecon- 
 clufion  fliews ,  that  it  is  not  an  eflen- 
 tial  part  of  the  Prayer ,  neceffarily  be- 
 longing to  itjbut  an  addition  that  may 
 
 be 
 
1 72         Why  the  Church  leavs 
 
 be  fpared,indifferent  to  be  ufed  or  notj 
 wherefore  whetherthou  fay  thcLord's 
 Prayer  this  way  or  that ,  fo  thou  fay  it 
 one  way  or  other,  either  with  this  ad- 
 dition according  to  Si.{^atthe'^,{o  as 
 to  be  one  of  the  Chriftian  multitudej 
 or  without  it  according  to  St.  Luke^ 
 (o  as  to  be  one  of  the  difciples*  we  fhall 
 not  quarrel;  only  do  not  thou  quarrel 
 at  his  wifdom,  who  thought  fit  to  vary 
 fomeexpreflions  in  the  felf  fame  form* 
 on  purpofe  to  pleafe  thee  ,  that  thou 
 mightfthavea  liberty  of  choice,  there 
 being  an  exprefs  command  to  ufeit , 
 and  thou  kit  to  thy  freedom  to  take 
 which  thou  wilt. 
 
 One  thing  may  yet  perhaps  be  ob- 
 jeded,why  theChurch  (hould  follow 
 St.Luke\vi  this  omifTion,^  and  take  the 
 reft  from  Sx.Oitatthti^,  whofe  words 
 in  exprefTing  the  fourth  and  fift  peti- 
 tions differ  from  St.  Z«/ffj  .'•  To  this 
 fome  perhaps  will  anfvver  that  the 
 Doxologie  is  of  a  queftionable  a  uthori- 
 ty,as  fuppos'd  to  have  crept  in  out  of 
 
 the 
 
out  t  hi  Boxology.  1 7  j 
 
 ihtfcholion  or  margent  into  the  text , 
 wherefore  it  being  without  all  doubc 
 omitted  in  St.Lukt'i  Gofpel ,  &  being 
 doubted  in  Si.UMatthe'^'s,{\hQ  Vulgar 
 &  y^M^/f  Tranflations  having  it  nor.; 
 that  the  ufe  of  it  might  breed  no 
 fcruple  it  was  thought  fit  to  be  quite 
 left  out :  But  allowing  it  a  full  anthori- 
 ty,the  Church  may  furcly  be  allowed 
 the  fame  freedom,  which  any  private 
 Chriftian  hath,of  ufing  which  fotm  it 
 fliall  think  fitted  for  publick  fervice. 
 Wherefore  feeing  both  the  Evange- 
 lifts  doe  agree  fo  far  as  the  petitions , 
 which  make  up  the  prayer.theChurch 
 might  judge  it  convenient  to  lay  afide 
 the  reft  ,  and  therein  follow  St  Z//^^. 
 And  again  becaufe  Si.Luke's  language 
 is  more  elegant,  and  difficult:St.cJ^4/- 
 thc1»'s  on  the  other  fide,  according  to 
 the  fimplicity  of  the  Hebrew  ftyle, 
 being  more  plam  and  facil  ,   might 
 confequentlybedeemcd  fitter  for  po- 
 pular ufe,  cfpecially  when  Si.mf/it- 
 fheTp  himfeJf  faycs  that  our  Saviour 
 
 did 
 
174"  and  yetfollolfiS 
 
 did  didate  it  to  the  multitude;  which 
 variety  of  ftyle  together  with  the  cu- 
 ftom  of Intcrpreters,cwho  are  ufed  to 
 render  the  fame  things  differently ,) 
 being  confider'd.may  al(o  evince  that 
 this  prayer  ,  though  deliver'd  by  our 
 Saviour  upon  two  ieveral  occafionSi 
 might  bethe  very  fame  in  the  SyrtAC 
 language  >  which  our  Saviour  ufed, 
 though  it  be  diverfly  cxprefs'd  in  the 
 Greek  :  St.  l;W4/?^^-»>  perhaps  more 
 dofely  adhering  to  the  words  then 
 St. Luke,  who  according  to  his  j^^wi^y, 
 to  keep  an  accurate  propriety  of  the 
 Greek  tongue ,  might  take  the  liberty 
 a  little  to  vary.  And  of  this  we  might 
 produce  many  inftances  ,  in  feveral 
 difcourfes  of  our  bleffed  Saviour  re- 
 lated by  them  both  ,  which  though 
 varioully  reported  by  both,  nay  by  all 
 four ,   yet  were  pkialv  meant  for  the 
 fame ,  fo  that  both  the  forms,  though 
 not  exadiy  agreeing  in  all  the  words, 
 are  but  the  fame  Prayer ,  and  he  that 
 ufes  either  of  the  forms  fayes  the 
 
 Prayer, 
 
St.  LMatthelfiS  form.  1 7  5 
 
 Prayer ,  no  Icfs  then  he  that  fliould  fay 
 it  in  Lattne  according  to  Pagnins,  01: 
 Stevens  or  Be7As Tranflation  ,  who 
 yet  may  differ  in  the  plaineft  fentences, 
 (as  not  ufing  the  fame  pen,  and  poflfi- 
 bly  fometimcs  out  of  the  mecr  ftudy 
 of  variety) /hall  bethought  to  fay  his 
 Pater  JS^ofier  in  Latin  ;  only  he  that 
 would  ufe  it  in  Latin  ,  would  no  quc- 
 ftion  choofe  that  Latin  tranflation 
 which  he  thought  came  neareft  the 
 Original,  which  is  here  the  Churches 
 cafe. 
 
 Amen.  This  is  a  word  out  Sa- 
 viour, ('who  was  truth  it  felf,  &  there- 
 fore call'd  in  the  Revelation  the  u>/- 
 meTi)  had  in  his  mouth  often,  and  fcl- 
 dom  began  any  difcourfe  of  weighty 
 moment ,  but  he  fronted  it  with  this 
 affeveration.many  times  doubled  too, 
 K^men^K^men,  I  fay  unto  yoUti.Q.Tru- 
 ly^Truly)  as  §  St.  Luke  expounds  it>  or 
 Vertly-,  Vertly.  But  the  chief  ufe  of  it  is 
 at  the  end  of  our  Prayers,  efpeciallyin 
 public  devotion  ,  where  the  Prieft's 
 
 gM4W.j6.i|,  'A/aIm.  Lnk^^.i-J,  'AxxSfc;. 
 
 bleflfings 
 
1 76  KAmen. 
 
 blcflings  andfervices  are  to  be  attend- 
 ed w  ith  the  peoples  acclamation  ^  an 
 ancient  cuftom  ,  as  appears  by  the 
 Pralm,h  And  let  all  the  people  fay  o/- 
 men.  It  has  a  double  fignificancy  in  it, 
 not  only  to  gather  up  the  whole 
 Prayer  which  went  before.and  throw 
 it  out  ata  word,with  a  fervent  dcfire, 
 that  our  cequelts  may  be  heard  and 
 granted;  But  alfo  to  denote  a  confi- 
 dence of  obtaining  ,  and  an  alTured 
 truft,  that  what  we  have  been  praying 
 for,  will  not  be  denied  us.  It  claps  a 
 Fiat  to  the  Prayer,  as  theSeptuagint 
 render  it,  ^  So  be  it ,  andfecms  to  de- 
 mand performance. 
 
 h  T/i/.ios.^?.    i  jt'vwTe. 
 
 P    I     N     I    S. 
 
THEEXPLANATION 
 Of  the 
 
 APOSTLES  CREED. 
 
 M 
 
178 
 
 THE 
 
 APOSTLES     CREED. 
 
 IBeliev  in  Godithe  Father  Almighty, 
 maker  of  heaven  and  earth. 
 
 2.  Andinle^us  thrijii  his  only  Son, 
 our  Lord. 
 
 3 .  Which  HfOi  conceived  by  the  holy 
 Choft ,  horn  of  the  Virgin  CMary. 
 
 4.  Suffered  under  Pontius  piUte,lfias 
 crucified^  deady  and  buried. 
 
 5.  He  defc ended  into  hell\  The  third 
 day  he  roje  again  from  the  dead. 
 
 6.  He  a/cended into  heaven  >  andjtt- 
 teth  at  the  right  handof  God  the  Father 
 x^lmighty, 
 
 7.  From  thence  hefhallcome  to  judge 
 the  quick  and  the  dead. 
 
 8 .  ibeliev  in  the  holy  Ghofl. 
 
 9.  The  holy  Catholtke  Church  :  the 
 communion  of  Saints. 
 
 1  o.   Theforgivenefs  of  fins. 
 
 1 1 .  The  re  fur  region  of  the  body. 
 
 1 2 .  And  the  life  evtrlafling.  \^men. 
 
 Of 
 
179 
 
 Of  the  Apofllcs 
 
 CREED. 
 
 ^He  Apoftles  (  as  fome  de- 
 liver it)  before  they  went 
 into  the  feveral  quarters  of 
 the  world  ,  to  preach  the 
 Gofpell  to  all  Nations  according  to 
 Chrift's  command  ,  met  and  agreed 
 upon  the  common  form  of  Doarine, 
 which  they  (hould  teach  in  each  Pro- 
 vince,wherein  the  Cum  of  Faith  might 
 be  fet  down.Others  are  of  an  opinion, 
 that  fome  grave  and  pious  men  did^ 
 at  the  beginning  of  the  primitive 
 Church, gather  the fenfe  ,  ifnotthc 
 very  words  ,  out  of  the  Apoftles 
 M  2  writing?. 
 
ISO  The  Divijion. 
 
 writings.     Now  Symbolum  bears   a 
 double  meaningi  for  it  fignifies ,  firft, 
 a  military  badge  ,  or  watch  wordj  by 
 which  a  louldicr  may  know  one  of 
 his  own  fide  from  an  enemy :  So  this 
 diftinguifheth  a  true  Chriftian  from 
 anInfidel,oran  Heretick.  Secondly, 
 a  (hot « or  club,when  every  one  payes 
 his  fliare  towards  the  reckoning :  Be- 
 caufe  the  Apoftles  laid  their  heads 
 to^^ether,  ^  and  every  one  contributed 
 his  peice.     Wherefore  it  is  alfo  di- 
 vided into  twelve  K^rmles  accord- 
 ing to  their  number  :  but  it  is  more 
 conveniently  diftributed  into  three 
 main  parts  ,  that  it  may  anfwer  the 
 Trinity  of  Perfons  ,  and  their  three- 
 fold operation;  thus.    The  firft  part 
 treats  of  God  the  ^"4//?^^,  &  the  work 
 of  Creation  ,  whereby  he  made  the 
 world  and  all  things  that  arc  contain- 
 ed in  it.ThefecondofGod  the  J'o^, 
 and  the  work  of  redemption,  where- 
 by  he  reftoted  mankind  fall'nby  fin; 
 ^  and 
 
 a  father  Symbola  ,  'xhcnee  a  Symbolis  eflc  «l  meet  at  a 
 iM.     b   a  fv/ji^eif^u  (tn/ert. 
 
The  Kinds  ofFAtth.  1 8 1 
 
 and  by  his  death  and  rcfurreftion 
 purchafed  Salvation  for  us.  The  third 
 of  God  the  Holy  Ghofl  ,  and  the  work 
 of  fandification  ,  whereby  he  doth 
 apply  to  the  Church  (that  is)  to  the 
 company  of  believers  ,  the  benefits 
 purchafed  by  Chrift ,  to  wit  Pardon, 
 Grace,  and  Glory. 
 
 The  fir  ft  {Article, 
 
 IBeliev.  This  word  belongeth 
 to  all  the  parts  of  the  Creed .  We 
 pray  for  others  ,  we  believ  only  for 
 ourfelves.  Ttoy  Faith  hath  fived  thee ^ 
 « faith  our  Saviour.  Faith  is  either 
 taken  fortheDoOrine<*'»'^/f^  wc  be- 
 liev ,  or  the  grace  ^  by  >^/f^  we  be- 
 liev j  That  is  in  the  head  ,  this  in  the 
 heart.  Again  Faith  is  divided  into  Hi- 
 ftorical,  Temporal,  and  Saving  Faith. 
 The  firft  the  Divels  have  ^  who  be- 
 liev and  tremble.  The  fecondis  of 
 hypocrites  g  who  believe  for  a  time 
 M   3  and 
 
 c  ;j4<»/r.j,zz.  dQuam.   c Qua  cr#.V»>w«j.  frtw.  11.19. 
 g  M^r.^.  17. 
 
1 82  TO  kiiev  in  God, 
 
 and  fall  off.  The  laft  doth  properly 
 belong  to  the  cleft  ,  who  are  there- 
 fore called  Believers,  and  the  faithfull, 
 who  hold  out  to  the  end  &  ^  live  by 
 their  Faith.  Now  Faith  is  a  full  per- 
 fwafion  of  mind  ,  and  a  fure  confi- 
 dence ,  by  which  we  depend  upon 
 him,  in  whom  webeliev. 
 
 In  God.  We  are  faid  to  believ 
 ^dGody  when  we  acknowledge  that 
 there  is  a  God  ,  and  he  that  is  fuch  an 
 one, as  he  hath  dilcovered  himfelf  in 
 his  word,  and  works :  to  btlicw  ^Godt 
 when  we  areperfwaded  that  his  word 
 is  the  very  truth ,  and  that  whatfoever 
 he  hath  promis'd ,  or  threatned  in  ho- 
 ly Scripture  fliall  furejy  come  to  pafs : 
 to  believ  ^  t»  God ,  when  we  place  all 
 our  hope  and  truft  in  his  power  and 
 gopdnefs  ,  who  both  will  help  thofe 
 that  truft  in  him ,  becaufe  he  is  a  Fa- 
 ther, and  can ,  becaufe  he  is  Almighty. 
 God  is  of  an  infinite  nature  ,  which 
 exceeds  all  bounds  of  time  or  place, 
 
 much 
 
 hHcb.xQ'it.    iDeum     kDeo.    1  la  Deum. 
 
Trinity  ofPerfons.  183 
 much  lefs  can  be  comprehended  by 
 our  (hallow  underftanding.  we  can- 
 not know;  butwemuft  believ  ;  and 
 this  very  Faith  doth  as  much  exceed 
 reafon  ,  as  reafon  doth  fenfe  in  evi- 
 dence and  certainty. The  Holy  Trini- 
 ty ,  by  which  three  Perlbns  are  one 
 God  ;  and  the  Incarnation  of  the 
 Word  ,  by  which  two  Natures  meet 
 into  one  Perfon  are  high  and  deep 
 myfteries  ,  not  to  be  reached  by  the 
 eye,notto  be  fathom'd  bytheplum- 
 met,of  our  reafon;  but  Faith  takes  the 
 heighth  with  a  Jacob's  ftaff,  and  hum- 
 ble Hope  fattens  her  Anchor  in  the 
 bottom  of  this  depth  ;  and  diffufivc 
 Charity  embraceth  the  whole  com- 
 pafs  of  Divine  truth. 
 
 The  Father.  The  Deity  is 
 dif^inguifhed  into  three  Perfons ,  the 
 Father,  the  Son,and  Holy  Ghofl;  and 
 thefe  Three  are  One  and  the  fame 
 God.  the  Father  begets  the  Son,  the 
 Son  is  begotten  of  the  Father,the  Ho- 
 M  4  ly 
 
I  $4  Almighty. 
 
 lyGhoft  proceeds  from  both  the  Fa- 
 ther, and  the  Son.  God  is  the  Father 
 alfo  of  all  things;  for  ot  "'him,  and  to 
 him  ,  and  through  him  are  all 
 things. 
 
 Almighty.  Whocandoeall 
 things,  and  doth  whatfoever  he  plea- 
 feth  both  in  Heaven  and  in  Earth:  nei- 
 ther is  there  any  thing  too  hard  for 
 him .  for  °  who  hath  refifted  his  will  ? 
 Yet  God  cannot  lye,  call  back  yefter- 
 day ,  or  make  the  fame  thing  to  be  , 
 and  not  to  be  at  the  fame  time  :  for 
 thefe  are  marks  of  extream  impo- 
 tence ,  not  omnipotence ,  and  God 
 would  not  be  God  if  he  could  doe 
 :hsm. 
 
 Maker.  God's  povver  is  not 
 idle.  Even  before  he  made  ,  he  de- 
 creed to  make  ,  and  his  thoughts 
 were  bu(y  about  the  work  of  creation 
 from  eternity.  He  made  not  as  work- 
 men doc  of  ftuff  lying  before  them  j 
 
 for 
 
Great  our.  185 
 
 for  he  made  all  things  of  nothing:  nor 
 with  pains  and  wearinefs  ;  for  °  he 
 fpake  and  they  were  made  5  He  did 
 not  only  make  the  world  ,  and  then 
 leave  it  to  it's  felf  ,  as  Mafons  doe 
 houfes  they  build  ,  but  he  prcferves 
 and  governs  too,  and  difpofes  all  e- 
 vents  to  his  own  glory. 
 
 Of  HeaVen  And  Earth. 
 That  is,  of  the  whole  world,  where- 
 of heaven  and  earth  are  the  principal 
 parts. He  fpred  out  the  earth  as  a  floor, 
 and  built  up  the  wals  ,  and  laid  the 
 roof  of  heaven  ;  heftored  the  ele- 
 ments with  feveral  creatures  ;  the 
 heaven  with  ftars  ,  as  lamps  hung 
 out  J  ther.ire  with  birds  ,  the  water 
 w;th  fifhes,  the  earth  with  beafts.  He 
 made  heaven  &  earth  ,  and  all  things 
 therein  contained ,  in  the  fpace  of  fix 
 dayes ;  but  the  chief  of  all  his  works 
 were  Angels  the  citizens  of  heaven, 
 and  Men  the  inhabitants  of  the  earth, 
 made  after  his  own  likenefs ,  and  in- 
 dued 
 
J  86  CUansFall. 
 
 dued  withunderftanding,  and  exccl-^ 
 lent  gifts  :  But  feme  of  the  Angels 
 with  Lucifer  by  reafon  of  pride,  left 
 their  ftation  ,  and  turned  Divels :  All 
 mankind  fell  in  Adam  by  difobe- 
 dience  from  aftate  of  innocence  and 
 happincfs  into  a  ftateof  fin  and  mi- 
 fery ,  fo  that  by  nature  we  are  the  chil- 
 dren of  wrath  J  but  by  grace  become 
 the  children  of  God  ;  and  that  by 
 means  of  the  Son  of  God  ,  who  be- 
 came the  Son  of  Man,  thathe  might 
 fayethe  children  of  men. 
 
 ihefecond  K^rthlc. 
 
 Here  begins  the  part  of  the  Creed 
 concerning  Chrtfixhc  fecond  Perfon. 
 Now  Chrtji  is  confidered  cither  in  his 
 Perfon,  or  in  his  State ;  which  is  two- 
 fold :  theftateofH«w///4//£>«,and  the 
 ddX^oi  Exaltation. 
 
 K^ni 
 
Chr'tfi  God  and CMan,        \%y 
 
 iyfndin  lefus  ChriB^  his  onely  be- 
 gotten Son  ottr  Lord. 
 
 The  Pcrfon  of  Chrift  confifls  of 
 two  natures, Divine, and  Humane.-for 
 as  foul  and  body  make  up  man  ;  fo 
 God  and  man  arc  one  Chrift.  He  is 
 defcrjbed  here  by  his  names  &  titles. 
 The  names  are /ir/^/ and  c/////?  ,  by 
 w hich  are  noted  his  offices.  The  titles 
 which  arc  given  him  ,  that  he  is /^^ 
 only  Son  of  God,  and  our  Lord ,  fliew 
 partly  his  effence  ,  partly  his  digni- 
 ty. 
 
 And  He  who  believes  the  Fa- 
 ther muft  alio  believ  the  Son:  for  he 
 who  denicth  the  Son,  hath  not  the 
 Father. 
 
 In.  Itmuft  be  the  fame  faith  ^  by 
 which  we  believ  Father  and  Son; 
 fince  both  Father  and  Son  are  the 
 fame  God  ,  ^  I  and  the  Father  art 
 one ,  faith  hc;  and  therefore  as  l[the' 
 tiev  in  the  Father fbelievalfotn  me. 
 
i88  Chriii's  offices. 
 
 Jesus.  That  is ,  Saviour  ;  for  he 
 came  into  the  world  to  fave  finners, 
 that  he  might  reconcile  God  and  man, 
 and  recover  fallen  man  out  of  the 
 ftate  of  fm  and  mifery ,  into  a  ftate  of 
 grace  and  glory.  He  faves  from  fin, 
 and  from  thepunifhment  due  to  fin, 
 and  frecth  us  as  well  from  the  power 
 as  guilt  of  fin. 
 
 Christ.  CMepias  in  Hebrew 
 and  Chriji  in  Greek  is  all  one  as  in  l^z- 
 tin  anoimed.  Now  three  kinds  of  men 
 were  wont  to  be  anointed ,  that  is ,  to 
 be  confecratcd  to  their  office  by 
 powring  oyl  upon  their  headsj  to  wit 
 King.Prieft,  and  Prophet.  Chrift  was 
 'anointed  with  the  oyl  of  gladnefs 
 above  his  fellows,  that  is, extraordina- 
 rily furnifht  with  gifts  of  the  holy  Spi- 
 rit. LMelckizedeck  was  King  and 
 Prieft;  Samuel  Prieft  and  Prophet ; 
 Z)4X'/^  Prophet  and  king, C^r^  alone 
 the  thrice  greateft,  King,  Prieft,  and 
 Prophet.  King  by  fubduing  our  ene- 
 mies 
 
 I  PA^.4J .  8. 
 
ihe  only  begotten .  i  S  9 
 
 mies  the  world  ,  the  flc/li  ,  and  the 
 Divel  ,  and  ruling  our  hearts  by  his 
 word  and  fpirit.  Prteft  by  offering  up 
 aperfe6t  facrifice  for  us  ,  fatisiying 
 divine  juftice  for  our  fins  ,  and  by 
 blefling  us  by  a  perpetual  interccfllon. 
 Prophet  by  revealing  the  will  of  th6 
 Father  ,  and  difcovering  to  us  all 
 things  which  belong  to  falvation. 
 
 His  Onely  Begotten 
 Son.  God  hath  many  fons  ,  but 
 Chrift  is  the  onely  begotten.  God  is 
 (tiled  ^ihe  Father  of  lights  ,  and  "the 
 Father  of  fpirits  ;  and  the  Angels  are 
 'called  the  Tons  of  God;  Maglftrates 
 '  children  of  the  moft  High  ,  becaufc 
 they  tefemble  him  in  power  and 
 dignity  j  and  all  Godly  men  are  by 
 grace  made  "  the  children  of  God. 
 Now  there  is  a  vaft  difference  betwixt 
 Chrift  and  thefe.  All  creatures  by  crea- 
 tion ,  blefled  fpirits  by  imitation, 
 Princes  and  Rulers  by  inftitution, 
 
 be- 
 
 ilam.in-     sHihM.9,     ti»tt.6.     y  F/al. li.  6. 
 
1 90  The  Hypofiaiical  Vrnon, 
 Believers  by  adoption;  become  Qod's 
 children.  But  Chrift  alone  is  his  Son 
 by  eternal!  generation  ,  of  the  lame 
 nature  ,  and  ellence  with  the  Father, 
 begotten  of  his  fubftance  before  all 
 time,GodofGod,LightofLight,  ve- 
 ry God  of  very  God,  cqualtohimin 
 allthings^astothe God-head.  Chrift 
 as  the  Son  of  God  had  no  Mother> 
 as  the  Son  of  the  Virgin  no  Father', 
 who  became  CMm  that  he  might  in 
 thefleftifatisfyforthefmsoftheflefh: 
 yet  continued  G^^  that  he  might  ap- 
 peas  the  anger  of  an  offended  God  : 
 anxn  that  he  might  fuffer  death ,  God 
 that  he  might  overcome  it.  ^  God  and 
 c^4«  that  he  might  be  a  perfed  Me- 
 diator, and  might  reconcile  God  to 
 Man  by  atoning  wrath  ;  and  man  to 
 God  by  deftroying  fin ;  wherefore  he 
 took up'humane nature  ,  putnotof 
 the  divine.  But  thefe  two  natures 
 were  united ,  and  as  it  were  married 
 intheonePcrfonofChrifl. 
 
 Our 
 
Chriji's  Humiliation.  igi 
 
 Our  Lord.  InrefpcftofGod, 
 Chrift  is  called  the  Son  which  (hews 
 hiseflcnce  $  in  refped  o{  uszLord, 
 which  (hews  his  dignitie.  Now  he  is 
 ourLordboih  by  right  of  creation,  be- 
 caufe  hemade  US;  and  by  right  of  re- 
 demption ,  becaufe  he  hath  bought 
 us  with  a  price,  and  purchafcd  us  with 
 his  bloodtobeapecuhar  people.  We 
 are  no  longer  then  our  own  ,  that  we 
 (hould  fulfill  the  lufts  of  the  flefli;  But 
 we  ate  Chrift's  the  Lord's ,  to  doe  his 
 Will,  and  keep  his  Commands. 
 
 The  feveral  Steps,  by  which  Chtift 
 humbled  himfelf  ,  and  Divine  Love 
 moved  towards  us  ,  are  his  Conce- 
 ption, Birth ,  Pafllon ,  Ctucifixion, 
 Death,  Burial,  andDefcentto  Hell. 
 The  infinite  is  concciv'd  ,  the  ever- 
 lafting  is  born,  the  Bleffcd  fuffers ,  the 
 King  of  Heaven  is  nailed  toaCrofs, 
 the  immortal  dyes  ,  the  Immenfe  is 
 buried  ,  and  the  King  of  Glory  goes 
 down  to  Hell.  What  ftrange  con- 
 tra- 
 
192  i^he  third  Article. 
 
 traditions  have  our  fins  put  the  Son 
 of  God  upon  ,  who  to  procure  out 
 Salvation  denyed  himfelf,  and  put  on 
 the  form  of  a  fervant? 
 
 which  leas  conceived  of  the  holy  Ghofl, 
 born  of  the  Virgin  OHary, 
 
 Conceived.  That is,cloathcd 
 with  flefh,  formed  andfafhioned  into 
 bodily  parts ,  ind ued  with  fenfe ,  mo- 
 tion, and  a  reafonable  foul  inlivened, 
 cheriflied  ,  produced,  preferved ,  in- 
 creafed ,  and  in  one  word  made  man. 
 Humane  nature  being  taken  up  and 
 joyn'd  to  the  Divine. 
 
 Of  The  Ho  l  y  Ghost.No£ 
 begotten  of  his  fubftance  ,  for  then 
 the  third  Pcrfon  fhould  be  Father 
 too,  which  is  contrary  to  Faith  :  but 
 by  the  operation  of  the  holy  Spirit, 
 the  power  of  the  Highcft  over- 
 fliadowing  her ,  the  Virgin  without 
 the  help  of  man  conceivedj  which  is  a 
 
 miracle 
 
C^rifi's  Conception.         \  9/ 
 miracle  foretold  by  the  Prophets, 
 and  fulfiU'd  in  our  Meflias.  x  BehQU  a 
 Firgin  [hdl  conceiv  and  bring  forth  a. 
 Jo^.now  the  holy  Ghoft  did  leparatc 
 rhat  moft  pure  mafs  of  flcfli  &  blood, 
 of  which  the  Body  of  Chrift  was  to 
 be  formed,from  all  corruption  of  our 
 nature  and  the  (tain  of  fin, to  which 
 all  other  (the  Virgin  her  felf  not  ex- 
 cepted) arc  lyable,  who  are  born  after 
 the  ordinary  way  of  generation. ,  ^  /?<*- 
 hoU^  faith  DavU(3.  man  after  Qod's 
 own  heart)  /  Ti'as  conceived  in  fin  ^  and 
 in  iniquity  hath  my  mother  brought  me 
 forth.  Moreover, 'twas neccffary  that 
 he  fliould  be  born  without  fin,  who 
 came  to  die  for  other's  fins :    and  the 
 Lamb  of  God  which  was  to  take  a- 
 way  the  finsof  the  world  (hould  him- 
 felfbefpotlefs  :  He  could  not  have 
 .  jbeen  our  furety,  had  he  been  himfelf 
 adebtour ,  norfatisficdjufticefor  us, 
 could  the  law  have  charged  him  with 
 any  guIlTof  his  own. 
 
 N  Born 
 
1 94  Chrifis  Birth 
 
 Born.  Having  taken  upon  him 
 a  true  body,  being  in  all  things  made 
 like  unto  us,  fin  only  excepted  ,  flcfti 
 of  our  flefli ,  and  bone  of  our  bone, 
 that  he  might  truely  become  the  Son 
 of  Man  ,  heobfervedthe  lawcsand 
 cuftoms  of  humane  nature ,  and  after 
 he  had  continued  in  the  womb  the 
 ufual  time,  he  was  at  length  brought 
 forth  into  light  ,  laid  in  a  manger, 
 wrap'tin  fwadling  cloaths  ,  and  at- 
 tended by  the  Virgin,  and  bied  up, 
 paffed  his  child  hood  in  performing 
 »  obedience  to  his  parents,  and  grew 
 in  ftatureand  wifdomc. 
 
 Of  The  Virgin.  It  became 
 God  thus  to  be  born  ,  notwithouta 
 miracle.  Our  Faith  is  full  of  miracles; 
 2  Three- One  God  y2L  God- Ol  f an  Chnik, 
 QiVtrgin'LMother  CMatj.  A  Virgin 
 fhe  was  before  herdelivery,  in  her  de- 
 li very,  and  after  her  delivery;  for  rhey 
 who  are  called  ^  the  brethren  of  the 
 LorddXQ,  after  the  manner  of  the  He- 
 brew 
 
The  Virgin-  Mother.  1 9  5 
 
 brew  fpeech  to  be  underftood  as 
 Kinlmen.  Shewas  indeed  efpoufed 
 to  lojeph  but  ftie  knew  no  man.  Her 
 Virginitie  dignifies  a  fingle  life,  her 
 betrothing  juftifies  the  married  ftate. 
 Itpleafed  God  tochoofe  a  woman 
 Without  the  help  of  man  in  the  bufi- 
 nefsofourfaivation  ,  for  the  honour 
 and  comfort  of  that  fex,  that  as  by  the 
 difobedience  of  the  firft  woman  man- 
 kind fell  ,  fo  it  might  be  recovered  by 
 the  birth  of  the  Virgin  ;  and  C^fary 
 might  make  amends  for  the  mifcar- 
 riage  oiEve. 
 
 Mary.  For  the  greater  certainty 
 the  name  of  the  Royal  Maid  is  ex- 
 preffed  ;  flie  being  of  the  tribe  of///- 
 dah,  of  the  linage  oi  David  the  King, 
 according  to  the  Prophecies  con- 
 cerning the  McfTias.  Yet  the  Mother 
 of  the  Lord ,  thisBlefled  Virgin  was 
 very  poor.to  fhew  that  Chrift's King- 
 dom was  not  of  this  world, and  in  this 
 were  the  blind  [ewes  offended  ,  that 
 N   z  they 
 
196  7he fourth  yirticU. 
 
 they  looked  for  outward  pomp,&  the 
 glory  of  an  earthly  crown,  little  heed- 
 ing  the  forctellings  of  the  Prophets, 
 wherein  Chrift  is  defcribcd  b  a  man  of 
 forrovvs ,  to  fuffer  all  the  punifliment 
 due  to  our  fins ,  to  wit,  death,  and  all 
 the  miferies  of  an  afflided  Ufe. 
 
 Suffered  under  Ponttm  ?iUte,  Tt>as  cru- 
 ctfiedy  dead  J  And  buried. 
 
 We  pafs  immediately  from  his 
 birth  to  his  Paflion  ;  for  indeed  his 
 whole  hfe  from  his  cradle  to  the 
 Crofs  was  nothing  elfe  ,  but  a  conti- 
 nual paflion  ,  being  fpcnt  in  hunger, 
 thirft ,  fafting  ,  watching  and  travel* 
 ling,  grief,  reproach,  and  fhame ;  and 
 he  was  therefore  fent  into  the  world 
 that  he  might  die,and  to  thisend  God 
 prepared  him  a  body  that  he  might 
 lay  down  his  life  for  His. 
 
 Suffered.  Having  undertook 
 oureaufe  he  fatisfied  divine  luftiee  » 
 
Chrifls  Fafsion.  1 97 
 
 by  undergoing  thofe  penalties,  which 
 God  in  his  word  hath  threatncd  to 
 thctranfgrefforsofthelaw  ;  He  was 
 by  thefentence  of  an  earthly  ludge 
 condemned  to  death;  that  we  might 
 be  acquitted  before  the  heavenly 
 Father. 
 
 UNDER  Pontius  Pilate. 
 In  that  time ,  wherein  Tonttm  Pilate 
 was  Governour  of  ludea,  being  fet  o- 
 verthat  Nation  by  the  Roman  Empc- 
 rourj  when  was  fulfilled  that  Prophc- 
 cie  ,  which  foretold  the  coming  of 
 the  Mefflas  fhould  be  ,  *=  when  the 
 Scepter  was  departed  from  ludah, 
 that  is ,  when  the  lews  (hould  be  fub- 
 jedtoaforreign  power,  having  loft 
 their  own  government. 
 
 Crucified.  Chrift  being  be- 
 traid  by  ludoi  ,  forfaken  ot  his  difci- 
 ples  apprehended  as  a  maicfador ,  is 
 brought  to  the  judgement  hall  ,  and 
 having  been  fpit  upon,  and  mocked 
 N  3  by 
 
 C  (jen  49  10. 
 
1 9  S  His  Crucifixion , 
 
 by  the  fouldiers  ,  accufed  by  the 
 Pricfts  with  the  charge  of  blafphemy, 
 perfecuted  with  the  hatred  of  the  peo- 
 ple crying,**  Crucifie  him^Crucifie htm, 
 fcourged  with  whips,  crowned  with 
 thorns  and  befprinkled  with  large 
 ihowersofhis  innocent  blood  ,  is  at 
 laft  by  P//4/tfdeliveredup  tothewill 
 &  malice  of  his  enemies?  who  nailing 
 his  bleffed  hands  fttetched  wide  open 
 tothe  Crofsbeam,  and  his  holy  feet 
 clofed  together  to  the  upright  beam 
 oftheCrofs  ,  expofed  him  naked  to 
 publickftiame  ,  being  hung  betwixt 
 twotheevs  ,  in  a  place  without  the 
 city,  attheFcaft  ofPaffeover  j  and 
 when  he  had  given  up  the  ghoft 
 with  many  pains  and  groans ,  afoul- 
 dierpiercedhisfidcwithalauncejthat 
 that  faying  might  have  place  ,  «they 
 (hall  look  on  him,  whom  they  have 
 pierced. 
 
 Dead.   By  the  reparation  of  foul 
 and  body;  for  his  body  remain'd  upon 
 
 the 
 
 dMAT.l^.ll.      eM.lJ.37. 
 
Death  f  and  Bur  tall.  199. 
 
 the  Crofs  and  his  foul  return'd  imme- 
 diately to  God  ,  as  himlelf  told  the 
 penitent  theef.  ^  This  dayfloalt  thou  he 
 T»tth  me  //>  Paradife.  He  was  not  born 
 after  an  ordinary  manner  ,  neither 
 dyed  he  a  common  death  :  for  as 
 muchasbcfide  the  cxtream  pain  he 
 fuflfercd  ,  whileft  he  hung  with  the 
 weight  of  his  body  upon  theCrofs, 
 and  the  great  fhame  to  which  he  lay 
 open  ,  he  lay  under  a  curfc ,  s  the  Law 
 pronouncing  him  curled  that  hangs 
 upon  the  tree. 
 
 And  Buried.  Taken  down 
 from  the  Crofs  ,  embalm'd  with 
 fpices,  wrapped  up  in  fine  linnen ,  and 
 laid  in  a  tomb  ,  where  none  had  lay'n 
 before  ,  by  the  care  and  coft  of  '^  /<?- 
 (eph  oii^rimAthea.  And  the  malice 
 of  his  enemies  perfucd  him  beyond 
 death,  and  attended  him  to  his  very 
 grave  ,  who,  that  he  might  not  rife  a- 
 gain  as  himlelt  had  promifed  ,  rolled 
 a  great  ftone  to  the  mouth  of  the 
 N  4.  tomb, 
 
zoo         His  Vefcettt  into  Hell. 
 
 tomb,  and  clapping  on  their  own  fcals 
 fet  a  guard  to  watch  him. 
 
 He  Descended  Iiif  o  Hell. 
 That  is,he  Went  down  into  the  lower* 
 moft  parts  of » the  earth  ,  and  for  the 
 fpace  of  three  dayes  remain'd  in  the 
 grave  amongft  the  dead :  Or ,  as  fome 
 expound  it  ,  he  fuffered  the  pains  of 
 Hell  and  the  wrath  of  God  due  to  our 
 fins ,  and  underwent  the  curfe  of  the 
 lawand  tcrrours  of  confcience  ,  to 
 which  we  were  lyable.  Others  take 
 the  words, as  they  found, of  the  place: 
 that  he  did  conveigh  himfelf  into  the 
 regions  of  darknefs ,  and  difcovered 
 to  the  divels,  and  to  the  wicked  fpi- 
 rits  the  glory  of  his  prefence  ,  and 
 routing  the  powers  of  Hell,  leading 
 captivity  captive,  and  trampling  Satan 
 that  old  ferpent  the  enemy  of  man- 
 kind under  his  yi<3:orious  feet  accord- 
 ing to  the  firft  Prophcfie  of  Chrift , 
 ^  The  feed  of  the  leomanJhaUbrttife  the 
 ferpents  head. 
 
 And 
 
 i  Efh  4. J.     k  Cen.i.i^. 
 
Chrtfi't  ExdtAt'ton.         201 
 
 And  in  this  fcnfe ,  this  article  is  the 
 beginning  of  Chrift's  cxalt.ition.  The 
 other  degtees  ;ire  his  Refu'rredion, 
 his  Afccnfion  ,  his  Sitting  at  the  right 
 hand  of  God  the  Father,and  his  Conv 
 ing  to  judgement. 
 
 The  Thiiid  Day.  After  that 
 he  faad  lain  three  dayes  in  the  grave, 
 z.^Jcnas  y  who  was  ^  the  type  of  the 
 Son  of  Man ,  continued  three  daysin 
 the  whale's  belly  ;  It  being  obferv'd 
 that  on  ihc  fouiih  day  the  body  be- 
 gins to  corrupt  ,  which  vv .IS  not  to 
 happen  to  Chn^jDdvtd  thus  fpeaking 
 concerning  him  -.^LMyfieflo  (h&llrefl 
 in  h^'ive^  becauJethuaJfiilt  not  kave  my 
 foul  in  Htll ,  neither  lf>tii  thoufiiffer  thy 
 holy  ^neto  fee  corruption.  WlW^reforc 
 early  in  the  morning  on  the  third  day, 
 which  was  for  that  reafon  ap^sointed 
 the  Chriftian  Sabbath, 
 
 He  Rose  AgaiN.   Paiftly  rai- 
 ling himfelt  by  his  own  virtuct  and  di- 
 
 vine 
 
 1  J^4ff/j.i2.3j,40.     m^ff.u.iy. 
 
202  His  Kefurrecilen. 
 
 vine  power,  as  himfolf  faith  ,  ^lUy 
 doTUfi  my  Itfk  that  I  may  take  it  u^  again, 
 ihxvefoTioer  to  laj  tt  dolipn  ^andl  have 
 polver  ta  take  tt  again  ;  Partly  being 
 raifedbyGod  the  Father,  who  when 
 his  luftice  was  fully  fatisfied  ,  releafed 
 Chrift  out  of  the  prilbn  of  the  grave, 
 and  to  that  purpofe  f;nt  his  Angels  to 
 roll  away  the  (tone  ,  death  having 
 now  no  move  dominion  over  him, 
 who  having  ftnifhtthe  work  of  our 
 redemption ,  tqic  again  for  our  jufti- 
 ficaiion. 
 
 From  The  Dead.  He  re- 
 turn'd  to  life  ,  appeared  to  his  Difci- 
 ples  and  others  feveral  times,  fhewed 
 the  wounds  which  he  had  received 
 on  the  Crofs,and  °  made  Thomas  who 
 washairdofbelief  tofeelhis  fide,  that 
 he  mifjht  know  it  was  a  true  body; 
 And  hiving  for  fourty  dayes  rof^ethec 
 converfed  upon  earth  ,  and  given  or- 
 ders to  the  Apoftles,  how  rhcy  fliould 
 goe  ini.o  all  the  world  and  preach 
 
 the 
 
 n  M.iori;.    oloh.io.z-j. 
 
H/J  \^fc€nfion.  205 
 
 the  Gofpell  and  plant  churches,  pro- 
 mifingthem  the  aflfiftanceof  the  fpi- 
 rit,  he  took  his  leave  of  them  in  this 
 manner,  asfoilowcth. 
 
 He  Ascended.  In  the  fight 
 of  his  Apoftles  from  the  top  of  mount 
 Olivet  ,  where  he  had  bin  formerly 
 ufed  to  fpend  much  of  his  time  in  ho- 
 ly retirements  and  fpiritual  exercifes, 
 he  lifted  up  himfelf  from  the  ground, 
 and  fo  mounting  upward  through 
 the  aire  was  received  by  a  cloud  ,  and 
 to  the  wonder  of  them  all  carried  a- 
 loft  out  of  light,  p  two  Angels  telling 
 them  ,  as  they  (food  gazing,  that  as 
 they  had  feen  him  goc  away  ,  lb  he 
 fliould  come  again. 
 
 Into  HeaVen.  The  feat  of 
 the  blefled,  where  God  fits  on  his 
 Throne,  attended  by  millions  of  An-. 
 gds  far  above  the  fphear  of  the  ftars 
 &  the sky,to  wit,  the  higheft  heaven : 
 For  having  difpaichcd  the  bufincfs , 
 
 for 
 
204-  Hs  Sej^ion 
 
 for  which  he  came  down  on  earth.hc 
 return'd  to  the  Father  by  whom  he 
 had  bin  fcnt ,  to  intercede  with  him 
 in  our  behalf  ,  and  make  out  to  us 
 thence  the  benefit  of  all  thofe  things, 
 which  he  had  done  and  fufFer'd  for 
 us  here  ;  And  having  conquer'd  fin 
 and  death ,  and  broken  the  power  of 
 Hell,whatremains.butthathefliould 
 as  in  triumph  ride  upon  the  wings  of 
 the  wind  ,  afcend  to  Heaven  as  the 
 prize  of  his  glorious  conqueft  ? 
 
 And  SiTTETH.Tonotethathe 
 hath  fully  accompliflied  the  work  of 
 our  Salvation  ,  heislaid  at  laftto^?/ 
 down, that  he  may  as  it  were  reft  from 
 his  labours  :  For  the  fervant  ftands  or 
 goes  whileft  he  is  employed  ,  and  fits 
 not  down  till  his  work  be  done:  Now 
 Chrift  put  on  the  form  of  a  fervant, 
 ,and  came  (as^hefaithof  himfelfjto 
 wait,  not  to  be  waited  on.  Thai  he 
 fits  alfo  ,  is  a  token  of  that  amhorify 
 which  the  Father  hath  given  him , 
 
 having 
 
at  God's  right  Hand.  205 
 
 having  delivered  unto  him  all  power 
 both  in  heaven  and  in  earth,  and  put 
 all  things  under  his  feet.  So  God  (its 
 in  Heaven  to  order  all  things  at  his 
 plearure.Againtofitfometimes  figni- 
 fitsjiay  5  he  fits  there  not  to  return  be- 
 fore the  end  of  the  world.  Laftly  by 
 this  word  is  exprefled  the  blefled  and 
 glorious  condition  of  the  Saints  in 
 the  life  to  come ,  who  fliall  ijlt  do^n 
 "Voith  K^brakamjfaaCy  and  lacohtn  the 
 Kingdom  of  Heaven  j  and  therefore  to 
 ihewthegreatnefsofthedignitie ,  to 
 which  Chrift  according  to  his  hu- 
 mane  nature  is  advanced,  is  added; 
 
 v-///  the  right  hand  of  God  the  Father 
 i^ /mighty. 
 
 The  right  hand  ufually  exprefleth 
 ftrcngth  and  honour;  power, and  glo- 
 ry: befides  ^  to  give  the  right  hand  is  a 
 fign  of  fellow ftiip  ,  and  friendfhip  ; 
 wherefore  God  *  calls  him  the  man  my 
 
 fd. 
 
 iMiOth.t.ii.  «>«xM:^VeyT^  difcutnbeat.  {GtUit-s. 
 
206  God's  right  hand lifhat. 
 felloTifi :  Now  to  fpeak  properly  God 
 hath  no  right  hand  or  left,  nor  any  bo- 
 dily parts;  but  that  he  may  apply  him- 
 felf  to  our  capacities,  hedothufeto 
 fpeak  of  himfelf  after  the  manner  of 
 men.  Becaufe  earthly  Princes  are 
 wont  to  place  thofc  at  their  right 
 hand, whom  they  favour,  and  would 
 (hewaparticuKir  honour,-  as^  Solomon 
 entertained  his  mother.  The  meaning 
 is  ,  that  God  hath  raifed  him  tothe 
 higheft  pitch  of  honour  ,  fet  him 
 above  Angels  ,  principalities  ,  and 
 powers  ,  and  hath  committed  to  his 
 iriift  the  Government  of  the  world. 
 
 From  Thence.  To  wit  out 
 of  Heaven,  whither  he  afcended ,  and 
 where  he  now  is,  Chrift  God  &  Man, 
 at  the  laft  day  in  the  end  of  the  world, 
 riding  upon  the  clouds  ,  fhall  fliew 
 himfelf,  and 
 
 He   Shall  Come.    Attended 
 with  innumerable  Angels  and  Saints, 
 
 with 
 
thriifs  Com.    ingtolu^gement.  207 
 
 with  the  voice     of  a  Trumpet   ,  in  a 
 
 glorious  manru    r  to  the  joy  ofhisfcr- 
 
 vants  ,  and  the  t  crrour  of  his  enemies. 
 
 i 
 
 To   ]udge|.     For   all  mankind 
 fliallbe  gathero  d  together  from  the 
 four  quarters  of    the  earth  ,   and ''we 
 muft  all  appear  b   efore  iheludgment- 
 featofChrift  ,  '  to  give  an  account  of 
 outworks.    Th   en  (hall  the  books  be 
 opcn'd,  andev  cry  man's  confcience 
 (hall  witnefs  agf  linft  him  ,  and   that 
 which  hath  bin    done  in  fecrct  (hall 
 be  made  known  1  ,  and  the  thoughts 
 of  the  heart  fliall  be  difcovered.Then 
 righteous  fenter  icefhall  proceed  from 
 the  Judges  mo  uth  according  to  the 
 LawandtheGc  )rpe]l  :  Then  fliallbe 
 put  a  difference  betwixt  the  good  and 
 bad  ,  the  right  eous  and  the  wicked; 
 when  God  Aiall  reward  his  fervants 
 with  a  Crown  of  Glory  ,  and  deftroy 
 his  enemies  w  ith  an  evcrlafting  de- 
 ftrudion  &  endlefs  tormenti^.  There 
 is  a  twofold  comingofChrift,  Chrift 
 
 came 
 
208  iheUfilulg 
 
 came  firft  to  be  judgec 
 time  he  vvilUomc  to  i 
 
 The  Quick.  1 
 then  be  found  alive  , 
 ftiddenly  changed ,  ir 
 of  an  eye  ,  and  witt 
 paG  from  death  to  lif 
 
 Ano  The  Dfii 
 fhall  rife  again  ,  asn 
 beginning  of  the  woi 
 ill!  ages  have  lived  u  i 
 t.'he  eanh,  and  thougl 
 mouldered  into  dult ; 
 •beads  J,  or  buried  in  t 
 Sea  ;  yet  they  fhall  t 
 tame  bodies  again   i 
 foul  rnay  again  be  i 
 power  bringing  this  a 
 jufticc  fo  requiring  li 
 mannnay  in  his  body 
 thofe  things, which 
 the body  . 
 
 ementi 
 
 I  >   thefecond 
 udgc 
 
 "hofe  who  (hall 
 
 who  "(hall  be 
 
 ithctwinckling 
 
 out  death  (ihalL 
 
 \.D.For  the  dead 
 
 lanyas  from  the 
 
 rld^  throughout 
 
 pon  the  face  of 
 
 1  they  have  been 
 
 ,  or  torn  by  wild 
 
 he  waves  of  the 
 
 ake  up  the  very 
 
 ,    to  which  the 
 
 inited  j    God's 
 
 bout   I  and  his 
 
 t  jrithat  every 
 
 reap  the  fruit  of 
 
 he  hath  done  in 
 
 ill  c«^:  ij.52> 
 
TheThirdpAtt  of  the  Creed.   209 
 
 1  Be;liev.  With  the  fame  Faith, 
 by  which  I  beiiev  the  Father  and  the 
 Son  ,  I  bcliev  alfo  in  the  third  Pcrfon 
 of  the  holy  andblcfled  Trinity:  Being 
 verily  perfwaded,that  he  is  true  God, 
 and  the  power  of  the  moft  High ;  de- 
 pending upon  his  affiftance,  and  find- 
 ing by  experience  that  whatfoevct 
 good  I  either  doe  or  have,  comes  all 
 from  him. 
 
 In  The  Spirit.  He  is  there- 
 lore  called  Ghoft  or  Sfirtt  ^  bccaufc 
 he  partly  proceeds  from  the  Father 
 and  the  Son  ,  by  way  of  breathing; 
 partly  becaufe  he  breaths  into  us 
 good  thoughts  and  holy  defires; 
 wherefore  it  is  added  , 
 
 Holt.  Seeing  that  he  is  not  only 
 Holy  in  himlelf,  with  fuch  holinefs  as 
 far  exceeds  all  other  bleffed  Spirits, 
 both  Angels,&  Saints,  but  alfo  makes 
 us  holy  by  an  effedual  working  of 
 grace  in  our  hearts.     He  it  is  that  ap- 
 
 O  pi  yes 
 
 vr  *  Spiraado. 
 
210  The  Holy  Chofi, 
 
 plyes  the  benefits  of  Chrift's  death 
 unto  us  ,  andmakesus  partaketsof 
 the  ralvation,which  he  hath  purcha- 
 fed  for  us  by  his  blood.The  holy  Pro- 
 phets and  Apoftles  were  the  penmen 
 of  the  Holy  Ghoft  ,  who  wrote  as 
 they  were  infpired  by  him. He  gathers 
 the  Church  by  the  Preaching  of  the 
 word  ,  having  furniflit  the  Apoftles 
 with  the  gifts  ot  tongues,  &  provided 
 aminiftryand  other  holy  ordinances 
 for  the  propagation  of  the  Gorpell,fil- 
 ling  up  the  number  of  the  eled  ,  and 
 bringing  fouls  to  life. 
 
 The  Church.  The  company 
 cf  believers, whom  God  hath  ordain- 
 ed to  life  ,  before  the  foundation  of 
 the  world  was  laid  j  &:  whom  he  hath 
 called  out  of  a  ftate  of  fin ,  to  the  pro- 
 fefTion  of  Faith  in  Chrift ,  and  a  holy 
 converfationjwhom  he  alfo  doth  rule 
 by  his  Word  and  spirit. 
 
 Holy.  Gathered  ,  and  guided  by 
 
 the 
 
The  CAthoUck  Churck  2 1 1 
 the  Holy  Ghoft ,  diftinguiflied  from 
 the  reft  of  the  world  by  holy  appoint- 
 ments,adorning  their  profcflion  with 
 holy  works. 
 
 CATHOLicK.or  Fmverjal in 
 tefpcft  of  time ,  place,  andpcrfons; 
 being  to  laft  through  all  ages  of  the 
 world  ,  fpread  abroad  over  all  quar- 
 ters of  the  earth  ,  ^confiftingofmcn 
 of  all  ranks  and  conditions;  God  ha- 
 ving (hut  the  gate  of  his  Kingdom  to 
 none  ,  but  fuch  as  wilfully  refufe  to 
 enter.  Now  the  Holy  Ghoft  beftows 
 upon  the  Church ,  which  he  gathcts 
 by  the  word,  and  fanaifies  by  grace, 
 thefeBleflings  which  follow. 
 
 The  Communion  Of 
 SAINTS.  Whereby  the  Saints,  who 
 are  the  faithfull  ones,  thechoren,and 
 the  children  of  light  ,  are  united  to 
 Chrift  as  their  head  ,  and  amongft 
 themfclves  as  members  of  the  fame 
 body, the  Church,  drawing  virtue  & 
 O  2  life 
 
2  12,       ThtForgivcnefsofSins. 
 
 life  and  efficacy  fromChrift,anci  per^ 
 forming  to  one  another  all  offices  of 
 Charity,as  being  knit  together  with  a 
 fpirit  of  love ,  and  bond  of  peace. 
 
 The  Fo'rg  i.VENESs;  Of 
 SINS,  Which  the  fpirit  on  our  un- 
 feiocd  repentance  allures  us  of, by  ap- 
 plying the  merit  of  Chrift ,  and  fprink- 
 ling  our  confciences  from  dead 
 works  with  his  blood  ,  which  he 
 powred  forth,  to  be  a  price  of  fouls; 
 neither  doth  he  onely  feal  to  our 
 hearts  a  pardon  of  former  offences, 
 fhewing  us  the  favour  of  God  recon- 
 ciled in  his  son;  but  doth  withall  give 
 us  power  to  refill  fm  for  the  time  to 
 come,  cleanfmg  us  from  every  defile- 
 ment of  the  flefh  and  fpirit,  fubduing 
 our  lufts,  changing  our  wils ,  and  re- 
 newing our  natures  according  to 
 righteoufnefs. 
 
 The    Resurrection    Of 
 The  Body.  Forin  the  laft  day  when 
 
 Chrift 
 
Kefurre^ion  4ndLtfe,        213 
 
 Chriftfliall  come  to  judgement,  the 
 trump  ftiall  found  ,  and  the  dead  (hall 
 arife  with  the  very  fame  bodyes  that 
 they  had  before ,  and  every  one  ftiall 
 receive  according  to  his  wotks :  For 
 as  much  as  the  wicked  (hail  be  thro  wn 
 into  Hell,  there  to  be  tormented  with 
 the  Divel ,  with  the  worm  which  ne- 
 ver dyes .  and  the  fire  which  is  never 
 quenched.  But  the  good  fliall  enter 
 into 
 
 Life  Everlasting.  Where 
 they  (hall  reft  from  their  labours,  and 
 enjoy  God  for  ever  ,  living  in  abun- 
 dance of  joys  and  pleafures,  *  which 
 neither  eye  hath  (een  ,  :ior  ear  hath 
 heard ,  nor  can  the  heart  of  man  con  - 
 ceiv. 
 
 And  all  thefe  things  I  believ  not 
 onely  with  an  Hiftorical  Faith, but  ap- 
 propriare  unto  my  felf,  being  fully  per- 
 fwaded  ,  that  God  made  mc  by  his 
 power,  prcfervcsmeby  his  good  nefs, 
 O  3  and 
 
Z14-  ih^  Summ  of  the  Creed. 
 and  provides  for  me  both  in  foul  and 
 body  by  his  infinite  wifdomc.  And 
 that  the  Son  of  God,  whatfoever  he 
 hath  done  or  fufFered ,  he  performed 
 and  underwent  for  my  fake  ,  that  I 
 through  him  might  live:  And  that  the 
 Spirit  of  God  dwelleth  in  me,working 
 in  me  Eaith  &  Repentance  :  that  1  am 
 a  true  member  of  the  Church,that  my 
 fins  ate  forgiven  rae  ,  that  I  (hall  rife 
 again ,  and  fee  my  Redeemer  with 
 thefeeyes  ,  who  fhalloutofhisfrce 
 bounty  reward  me ,  his  unworthieft 
 fervant ,  with  the  Glory  which  fliall 
 have  no  end. 
 
 M    I     N     I     S. 
 
THE  EXPLANATION 
 
 OF  THE  TEN 
 
 COMMANDEMENTS. 
 
 O4 
 
2l6 
 
 The  Ten  Co^mxndements^. 
 Exodus     XX. 
 
 Go  D  fiake  all  thefe  li>ords,/Aying, 
 I  am  the  Lord  thy  God  ,  T^htck 
 hAve  brought  thee  out  ofthelandofE^ 
 gyft,  out  of  the  houfe  of  bondage, 
 I. 
 
 Thou /halt  ha.ve  no  other  gods  before 
 me.  ■ 
 
 II. 
 
 Thou /halt  not  make  unto  thee  any' 
 graven  image  5  or  any  Itkenefs  of  any 
 thing  that  is  m  heaven  above.or  that  is 
 in  the  earth  beneath  ,  or  that  is  w  the 
 l»at(r  under  the  earth,  rhoujhalt  not 
 bolP  do-^n  thy  fefto  them  ,  nor  jerve 
 them  :  For  /  the  Lord  thy  God  am  4 
 jealous  God ,  vftting  thetntquity  oft  he 
 fathers  upon  the  children  ,  unto  the 
 third  and  fourth  generation  of  them 
 ^hat  hate  me  :  <^nd/hel»ing  mercy  un^ 
 
217 
 
 to  thoufinds  of  them  that  love  me^  and 
 keep  my  Commandements. 
 111. 
 
 Thou  (halt  not  take  the  7{ame  0/  the 
 Lord  thy  Godtn  vatn.  For  th^  Lord  "^ill 
 not  hold  htm  gutltltJJ'e  that  taketh  his 
 Name  irt  vain. , 
 
 IV. 
 
 Remember  the  Sabbath  day  to  keep  it 
 holy.  Six  dayes  Jh^lt  thou  labour  and 
 do  all  thy  Tt^otk.  But  thefeventh  day 
 is  the  Sabbath  of  the  Lord  thy  God  :  In 
 it  thou/halt  not  do  any  loork ,  thou  nor 
 thyfon^  nor  thy  daughter ,  thy  man  fer- 
 vant  ,  nor  thy  maid  fervant  ,  nor  thy 
 cattell ,  nor  t by  /Ira'/.ger ,  that  is  1ft thin 
 thy  gates,  for  in  px  dayes  the  Lord 
 made  heaven  and  earth  ythejea^  and  all 
 thatinthem  is ,  andreliedthefiventh 
 day:  Therefore  the  Lordb:ejJ<  d  the  Sab- 
 bath  day^  and  hallolved  it . 
 V. 
 
 Honour  thy  father  &  thy  mother-^that 
 thy  dayes  may  be  long  u^on  the  land , 
 Ivhtch  the  Lord  thy  Cod  gtveth  thee. 
 
 VI. 
 
21% 
 
 VL 
 
 Thoufl)ah  not  kill, 
 
 vir. 
 
 Thou/halt  not  commit  adulter  i^ 
 
 VIII. 
 Thoujhdtnotjleal. 
 IX. 
 Thou /halt  not  bear  fal/e  l^itnefs  4. 
 gainjithy  neighbour, 
 X. 
 Thou/halt  not  covet  thy  neighbours 
 houfe  \  thou  fhdt  not  co-vet  thy  neigh, 
 bonn  T»ife ,  nor  his  manfervant ,  nor 
 his  maid- fervant ,  nor  his  ox,  nor  his 
 *p  ,  nor  any  thing  that  is  thyneitrh^ 
 bouYS,  ^ 
 
 THE 
 
»ii 
 
 THE 
 TEN  COMMANDEMENTS. 
 
 \i£^OT>  I  when  he  had  created 
 the  ftately  frame  of  the 
 World,  andfurnifhedthe 
 
 fcene  of  nature  with  va- 
 
 rious  kinds  of  creatures,  prefcribed  an 
 order  &  courfe  ,  in  which  every  thing 
 (hould  move ;  for  his  command  doth 
 as  well  determine  the  adings  of  his 
 creatures  ,  as  it  did  produce  their 
 beings :   Thus  the  great  wheel  of  na- 
 ture keeps  an  orderly  and  conftant 
 courfe ;  and ,  as  in  a  watch  or  feme  o- 
 ther  curious  piece  of  workmanftiip. 
 every  fmall  parcel  of  his  work  ob- 
 fervesthe  rule  of  it's  motion»and  is  by 
 that  principle ,  the  workman's  hand 
 ^        ^  put 
 
^20  TheLaTifofCreatioff, 
 
 putintoit,  guided  to  thofe  ends  for 
 which  it  was  made.  And  this  is  the 
 Lai»ofcreAtion  ,  by  which  all  crea- 
 tures pay  an  obedience  to  their  Crea- 
 tour  }  foras  they  depend  upon  his 
 power  to  Be  ,  fo  'twas  fit  they  fhould 
 be  direded  by  his  wifdom  to  Aft. 
 
 This  is  indeed  t^tLaiif  ofT^ature 
 whichGod  ,  as  fupremc  Soveraign 
 and  abfolute  Lord  ,  and  proprietour 
 of  all  things  ,  has  the  fole  right  of  im- 
 pofing.    i3y  this  the  heavenly  bodyes 
 difpenfe  their  influences  ,  and  fteer 
 their  motions ,  which  when  excentri- 
 cal  are  not  irregular.  The  Sun  knows 
 h.s  place  ofrifing  and  retting,  and  it 
 muft  be  miracle  that  either  ftops  him 
 in  hjs  wonted  rode,or  puts  him  back. 
 The  Moon  is  conftant  to  her  changes 
 and  all  the  ftars  fixt  to  their  ftations' 
 nor  doe  the  wandring  ftars  rove  out 
 of  thofe  bounds  which  God  hath  fet 
 them.  The  very  inconftancy  of  wea- 
 ther and  viciflltude  of  feafons  isor- 
 dcr'd  by  this  Lavv,and  when  any  thing 
 
 in 
 
orih  LaTfiiffTSljLlure.  221 
 in  the  Elements  happens  extraordina- 
 ry, as  that  fire  fliould  refufe  to  burn, 
 waterdcny  todrownj&c.'tisbecaufea 
 mote  particular  warrant  hath  fuper- 
 feded  the  general  commiflion,  which 
 was  fign'd  at  firftj  for  the  law  giver  has 
 power  to  alter  his  own  laws,  &  make 
 what  exceptions  he  pleafe:  which  was 
 the  ground  o( <^hraham's  Faith, who 
 though  by  the  general  precept  forbid - 
 den  to  kill  anyone  ,  yet  upon  fpccial 
 command  thought  himfelf  obliged 
 to  facrifice  his  own  and  oncly  Son. 
 TothisLawarefubjed  the  Sea  alfo, 
 ebbing  and  flowing  ,  from  &  towards 
 thefhore  ;  God  having  appointed  it 
 its  bounds ,  beyond  which  it  may  not 
 gO;  andtheEarth  with  all  plants  and 
 fruits  which  grow  on  the  furfaccofit, 
 and  (tones  and  minerals  in  the  bowels 
 of  it,  according  to  the  rules  of  each 
 kind. 
 
 Of  this  Law  a  paricular  branch  is 
 that ,  which  we  call  natural injiin^; 
 whereby  living  creatures ,  which  are 
 
 in- 
 
tit  iiAtural  Inftin^. 
 
 indued  with  fcnfe  and  motion  and  a 
 facultyof  propagating  their  like  ,  to 
 wit,Birds,Beafts,  Fiflies  and  creeping 
 things  are  regulated  in  the  managery 
 of  their  care  and  converfe.  Hence 
 iprings  that  tender  affedion , which  all 
 damms  have  for  their  young  ones>thc 
 conjugal  fidelity  of  pairs,  the  rules  of 
 order  and  government  amongft  fo- 
 cieties.fuch  as  Sheep, Bees,  &c.  After 
 this  manner  it  pleas'd  the  faithfull 
 Creatour  to  provide  a  Law  for  the 
 well  being  of  his  creatures  j  without 
 which  the  univerfe  would  have  been 
 ftill  a  mecr  Tohu  and  Bohu  ,  void  and 
 Without  form.  This  is  that  ligament, 
 which  binds  the  jarring  Elements  in  a 
 league  of  amity,  and  fets  every  thing  t 
 work,  quietly  to  its  own  ends,  fo  as  to 
 preferve  the  w  hole;  and  were  it  not  for 
 this  ,  all  things  would  run  into  confu- 
 fion. 
 
 Butman  being  a  creature  of  a  more 
 cxc<:llcnt  make,  and  having  the  im- 
 pede of  divinity  ftamp'd  upon  him , 
 
 (being 
 
(being  made  in  the  likcncfs  of  God,) 
 was  not  to  be  coop'd  up  within  the 
 fame  meafiires  as  his  fellow-creatures, 
 and  be  guided  to  his  duty  by  blind  in- 
 ftlnfts  and  a  reafon  without  him;  but 
 had  a  greater  latitude  as  of  knowledge 
 fo  of  liberty  a llow'd  him  ;  for  it  was 
 thought  fit,  that  he,  who  was  to  have 
 dominion  over  the  reft,  and  to  a£l  So- 
 veraign    among    other    creatures, 
 ftiould  be  intrufted  with  the  govern- 
 ment of  himfelf.    Wherefore  he  had 
 an  underftanding  &  a  will  given  him, 
 whereby  he  might  fee  and  choofehis 
 rule,  and  might  determine  himfelf  to  a 
 generous  obedience.  And  thefe  facul- 
 ties of  his  were  (as  all  things  elfe  were 
 that  God  made)  atfirft  very  good;  his 
 underftanding  right  and  wife,  his  will 
 holy  and  juft ,  of  perf  ed  fufficience  to 
 lead  him  to  the  right, and  of  as  perfect 
 an  indifference  to  leave  him  to  the 
 wrong;  befides  ,   his  affedions  pure 
 and  free  from  all  diforder.  Now  that 
 man  might  not  pride  himfelf  in  the  re- 
 
 fle- 
 
224-  The  Fa/i  of  <J^An. 
 
 flection  upon  his  own  excellencies, 
 and  that  God  might  from  this  his 
 Vicegerent  and  Prince  of  the  Crea- 
 tion hjve  feme  fmall  acknowledg- 
 ment of  rubjedion  ,  it  plcafed  him  to 
 make  a  command  of  tryali  in  a  Qight 
 matter  indeed  ^the  eating  of  an  Ap- 
 ple)but  loaded  with  a  grievous  threat* 
 in  the  d-^y  that  thou  eateft  thereof,  thou 
 /halt  dy  the  death  :  The  breach  of  (6 
 eafy  an  injundionupon  To  folemna 
 denunciation  aggravating  the  ingra- 
 titude and  the  contempt  of  the  of- 
 fcndet.  And  fee ,  how  hard  it  was  to 
 peififtingood,  even  for  him  who  be- 
 fore never  knew  evill  >  Howflippery 
 a  State  Innocence ,  when  there  is  but 
 the  leaft  temptation  to  debauch  it> 
 How  frail  a  thing  the  beftofmen,if  he 
 be  left  to  himfclf?  A  toy  tempts  Mam 
 from  his  obedience  and  his  happinefs 
 together,and  from  Eve'shand,  which 
 adminilked  thelin,  he  took  his  death 
 too.  Then  were  forfeited  all  theglo- 
 rions  priviledges  of  his  Creation;then 
 
 were 
 
The  evil  Confequents  of  it.  225 
 were  defaced  all  the  refemblancrs  of 
 divine  perfedions;  then  was  his  foul 
 as  well  as  body  left  naked  of  all  graces 
 and  virtues,  &  his  original  righteouf- 
 nefs  imridmio or igtndt Jin\  then  were 
 his  dayes  cut  fliort  by  bringing  a  mor- 
 tality upon  himfelfand  his  poftcrity, 
 fo  that  he,not  CaWyWiS  the  firft  mur- 
 derer J  then  was  loft  even  that  awe  & 
 authority  ,  which  he  had  over  the  o- 
 ther  creatures ;  who  after  man  turn'd 
 rebell  withdrew  their  allegiance  too ; 
 And  'tis  not  unlikely  that  by  the  fm  of 
 man  the  afFedions  of  the  very  brutes 
 have  been  dcbaach'd  from  their  na- 
 tural temper  5  Hence  poflfibly  thofe 
 enmity  es  and  antipathies,which  fomc 
 kinds  of  creatures  have  to  others,that 
 before  in  the  golden  age  of  innocence 
 liv'd  at  peace ;  hence  thofe  quarrels  & 
 animofityes,  which  thofc  of  the  fame 
 kind  exercife ;  &  hence  perhaps  thofe 
 (I  may  fay)  vitious  mifcarriages  and 
 enormous  mifdemcanours  of  feveral 
 individual  creatures,  thofe  efpecially 
 P  which 
 
226  Nature  Corrupted, 
 which  arc  man's  domefticks,  &  have 
 a  more  familiar  acquaintance  with 
 his  manners-, as  dogs,(wine,&c.which 
 lure,  had  man  continued  innocent, 
 would  have  kept  to  rules  of  meek- 
 ncfs ,  modefty ,  and  fuch  other  vir- 
 tues,as  was  fit  for  the  goodnefsofthe 
 fupream  Law- giver  to  prcfcribe  for 
 the  prefervation  of  peace  and  good 
 order amongft  his  creatures.  Thus 
 hath  the  FallofOHan  put  whole  na- 
 ture into  diforder ,  fpoil'd  the  natural 
 principles  of  honefty  and  juftice,  and 
 by  abufingthe  Liberty  of  doing  good 
 or  evil! ,  brought  us  all  into  a  fad  ne- 
 ceflfity  of  doing  nothing  elfe  but  evill; 
 that,whereas  he  had  only  a  poflibility 
 of  finning,  'tis  impoffible  for  us  not  to 
 fin. 
 
 Wherefore  when  God  fawthat 
 thofe  notions  and  inclinations,  which 
 he  had  implanted,  were  by  the  fall  fo 
 batter'd  and  marr'd ,  that  they  could 
 be  no  longer  ufefull  for  thofe  great 
 purpofesofhisown  fervice&  man'^ 
 
 fell- 
 
The  Occafton  of  the  La'^.        2x7 
 
 felicity;  &  that  man  had  now  darkned 
 his  underftanding ,  dcprav'd  his  will, 
 and  corrupted  his  affcdions,  &  made 
 himfelf  in  all  his  faculties  and  mem- 
 bers a  vaflal  of  fm ;  he  was  gracioufly 
 pleased  out  of  the  rubbifli  of  thofe  en- 
 dowments &  that  law  which  he  had 
 written  in  man's  heart,  to  colled,  and 
 fet  down  in  writing,a  Law,  by  which 
 man  might  be  inftruCted  to  his  duty; 
 that  humanity  might  not  wholly  de- 
 generate into  beaft   ,  and  withallto 
 (how  that  God  hath  not  loft  his  right 
 to  command,  though  man  have  loft 
 his  ability  to  obey.    'Tis  true,  that  all 
 the  time  before  the  flood ,  and  fome 
 good  whileaficr,man-kind  wasgo- 
 vern'dby  anunwritten  Law  ,  byin- 
 bred  notions  of  right  and  wrong, and 
 traditions  handed  to  them  bythcPa- 
 triarks  from  the  fathers  to  the  chil- 
 dren; fuchas  wasthe  worfliipofGod 
 by  offering  facrifice  and  firft  fruits,  by 
 calling  upon  his  name  ,  and  keeping 
 ^  the  Sabbath ,  &  thofe  precepts  which 
 •  P  2  were 
 
22  8  The  LiHv  ef  Nations . 
 
 were  given  to  T^ah  and  his  three 
 fons:  and  thus  fome  remnants  of  the 
 primitive  integrity  were  alwayes  vifi- 
 blein  thccuftomesandufages  of  the 
 moft  favagc  people,  that  had  no  pofi- 
 tive  law  to  walk  by  >  whence  arofc 
 that  which  we  call  the  Z*^  of  2^/- 
 tions  ,  all  nations  agreeing  in  fome 
 common  principles  at  leaft  ofpublick 
 juftice  ,  andGodinftrudingthemby 
 his  Sun  and  his  rain  ,  though  he  did 
 not  teach  them  by  his  word  and  mef- 
 fengers. 
 
 Yet  when  the  number  ofmenwais 
 mukiplyed  into  fo  many  nations, 
 (which  began  todifFerencethcmfelvs 
 by  manners  &  religions  as  much  as  by 
 languages  and  countries,^  and  their 
 lives  fhortened  ro,that  tradition  could 
 not  be  conveyed  fo  purely  to  pofteri- 
 ty  as  formerly  ;  it  pleafed  God  to 
 choofe  to  himfelf  a  peculiar  people 
 among  all  the  nations  of  the  Earth, 
 even  the  family  of  his  friend  C/ibra,- 
 him ,  to  whom  he  might  make  more 
 
 par- 
 
The  mioralLarffi .  229 
 
 particular  difcoveriesof  his  will;  and 
 having  by  four  hundred  years  afflidion 
 in  Egypt ,  and  a  miraculous  delivery 
 thence,  prepar'd  the  children  of  ICrael 
 for  the  receiving  of  his  Law  ,  he  did 
 in   open  audience  from  the  top  of 
 mount  Sinai   with  his  own  Mouth 
 pronounce  aloud  ,  and  afterwards 
 with  his  own  Hand  fairly  ingrave  on 
 two  Tables  of  (tone  the  Ten  Com- 
 mandements  ;  which  though  they  be 
 in  a  fpecial  fenfe  termed  the  Law  of 
 God,  yet  the  whole  Scripture  may  be 
 and  is  fo  ftiled  often,  in  as  much  as  the 
 Hiftory  of  the  Bible  doth  but  fer  veto 
 reprefent  examples  of  obedience  or 
 difobedience  to  this  Law  ,  and  the 
 Prophetical  writings  are  but  explica- 
 tions and  comments  upon  it,  and  the 
 Pfalmsand  other  facred  pieces  are  but 
 Meditations  and  pious  defcants.  This 
 is  that  we  czW  the  (Jlf or alLaTif  ,   the 
 rule  of  manners  and  the  guidofUfe  , 
 which  teaches  every  man  how  he  is 
 to  behave  himfelf  both  towards  God 
 P  3  and 
 
230  The  Ceremonial 
 
 and  towards  man  ,  whether  as  he  is 
 confidcred  barely  inhispetfon  or  in 
 his  relation. 
 
 There  is  mention  madealfo  of  o- 
 thcr  Laws  of  Gods  making  which 
 were  peculiar  only  to  the  lews  :  the 
 Ceremonial  Law  which  fets  down 
 rules  for  facred  perfons ,  places,  times, 
 affemblyes,  vefts,  utenfils ,  facrifices, 
 and  other  rites ;  and  for  the  ordering 
 of  all  Ecclefiaftical  affairs:  and  the  /«- 
 dtciat  Law.which  provides  for  the  fe- 
 curing  of  propriety  and  peace  ,  for 
 the  creation  of  Magiftrates  and  admi- 
 niftrationof  luftice  ,  and  all  politick 
 concerns.  Now  though  thefe  were 
 indeed  fo  proper  to  the  lewifli  State 
 and  Church ,  that  no  other  Nation  is 
 flridly  obliged  to  their  obrervance;& 
 although  the  Levitical  Priefthoodis 
 ceaft,  and  the  Ceremonies,  being  but 
 types  and  fhadows  of  Chrift  which 
 was  to  come  ,  were  at  the  rifing  of 
 that  Sun  of  righteoufneffe  made  void 
 andufelcfsto  the  Iewc5&  dangerous 
 
 to 
 
and  ludicial  Lal».  231 
 
 toChhftians  ,  fince  theufeof  them 
 would  tacitely  imply  a  denial  of  our 
 Lord's  coming  in  the  flcfli ,  and  fo  in- 
 deed prove  down  right  Antichriftian, 
 he  being"  the  Antichrift,   which  de- 
 nies that :  yet  1  know  not  why  Statef- 
 men  (hould  not  think    thcmfelves 
 obliged  to  refpea  the  lawgiver's  wif- 
 dome  and  the  equity  of  the  thing, 
 though  the  law  it  felf  doth  not  oblige; 
 as  in  the  cafe  of  thieves  ,  a  fourfold 
 reftituiion  would  look  like  a  more 
 proportionable punifhment  then  pre* 
 fent  death  ,  no  goods  amounting  to 
 the  value  of  life,  and  a  Bridewell  oc 
 Plantation  be  a  (orercourfe  tocha- 
 ftife  the  malefador  for  his  mifchie- 
 vous  anions  ,  &  furer  to  recover  him 
 from  his  wicked  habits,  then  the  goal 
 and  gallows.  Again  God's  Law  hath 
 given  adultery  it's  due  ,  puniftiingic 
 with  death,  the  honour  of  the  fufferer 
 being  irreparable  ;  whereas  man's 
 law  commonly  is  To  remifly  either 
 made  or  executed,  that  all  the  fatisfa- 
 p  4  dioii 
 
2iz  Cerimony  necejfary . 
 
 aionthe  injured  perfon  muftcxped 
 is  from  his  own  patience,fearingleaft 
 by  a  challenge  of  juftice,he  make  him- 
 fclf  but  the  objcd  of  a  publick  re- 
 proach. Nor  do  I  fee,  why  the  ufe  of 
 any  innocent  Ceremony  in  gefture  or 
 vefture,  &c.  fhould  now  be  deemed 
 unlawful  upon  this  ground  ,  becaufe 
 the  Levites  perhaps  ufed  one  not 
 much  unlikejor  why  the  Governours 
 of  the  Chriftian  Church  may  not  in 
 things  indifferent  order  the  fame  ob- 
 rervances,as  were  ufed  in  thelewifh, 
 and  yet  not  lye  under  the  fcandalof 
 ludaifmc :  as  to  infiance,  (hall  a  white 
 veft  now  be lefs  becoming  ,  becaufe 
 the  Levites  wore  linncn  >  furely  if  this 
 argument  hold,  blacks  will  be  much 
 more  mif  becoming  the  holy  order,  as 
 being  the  colour  by  which  the  Idola- 
 trous Prices'' were  diftirguifht.  But 
 'tis  not  perhaps  the  thing  fo  much  di(- 
 contents ,  as  the  impofuion.  They 
 would  be  left  at  liberty , and  have  their 
 obedienceas  indifferent,  as  the  Cere- 
 mony. 
 
 b  CaUdtbence  p»5D3 Kciaarim.J  e,  Acrati.  Ze^h  1.4. 
 
The  Imfofition  jufitfieA.       2  3  j 
 mony.  'Tistoomanifeft,  what  this 
 means;  they  can  brook  no  fuperiours; 
 they  would  have  no  authority  over 
 their  heads  5  for  'tis  confeft  on  all 
 hands  ,  that  God  cannot  be  ferved 
 without  form  and  Ceremony,of  time, 
 of  place,  of  perlons ,  and  that  a  diftin- 
 ^ive  government ,  whereby  we  may 
 know  him  that  officiates  from  the  reft 
 ofthe  company,  is  expedient.  Now 
 fet  pride  and  fadionafide,  and 'lis  eafy 
 for  any  indifferent  man  to  judge, 
 whether  it  be  fitter  to  obey  the  grave 
 and  deliberate  conftitutions  of  the 
 Fathers  &  Governours  ofthe  Church, 
 or  be  led  by  the  fudden  and  mutable 
 fancy  and  humour  of  every  parochial 
 Teacher,  efpeciallyfuchasthefelate  . 
 times  have  aftbrdcd  us  many,  whofe 
 forms  it  has  bin  unfafe  to  fay  K^men 
 to,and  whole  poftures  and  garbs  have 
 rather  moved  the  laughter  ofthe  vul- 
 gar ,  and  the  pity  of  ferious  auditors, 
 then  their  devotion.  Whofe  difcteti- 
 pn  Will  it  be  beft  to  trufl:  to  >  And  if 
 
 there 
 
2  3  A-         church-  Go  vernment. 
 there  be  fuch  a   thing  as  Church- 
 Government,  where  will  it  lye,  if  not 
 in  determining  things  of  this  nature  ? 
 Befides  fuch  ftragling  Paftours  do  not 
 confider ,  what  a  forry  example  they 
 fet  to  their  flocks  ;   for  how  can  they 
 exped  that  obedience ,  which  them- 
 felves  refufeto  pay  ^  or  how  can  they 
 hope  to  exercife  a  Paftoral  authority 
 over  their  hearers  (amongft  whom 
 fome  peradventure   are  men  of  as 
 large  abilities  and  as  great  learning  & 
 piety  as  themfelves)  when  they  them- 
 felves  affront  the  Epifcopal  authority 
 which  is  over  them  ?  But  they  refolve 
 tobedire£^ed  wholly  by  Scripture, 
 and  will  do  nothing  without  an  ex- 
 prefs  Text.     I  wiHi  they  would  but 
 rake   notice ,  what  advantage  they 
 reach  out  to  all  fchifmaticks  ,  and  fa- 
 naticks,andhow  cafy 'tis  to  ufe  their 
 arguments  for  the  overthrow  o{  all 
 decency  and  order,  contrary  to  the 
 Apoftle's  rule,  '/f/  every  thing  he  done 
 decently  and  iff' order.     Where's  Scri- 
 pture, 
 
 c1.rer.14.40. 
 
in  things  Indifferent.  235 
 
 pturcfay  they  ,  for  furpUce,  for  crofs, 
 for  kneeling?  Hasnotthefchifmatick 
 improv'd  this  objeaion  to  them  un- 
 anfwerably  >  Shew  me  Scripture  foe 
 gown,  for  black  cloak,  for  capps,  for 
 pulpit,  for  bells,for  churches,  for  Mi- 
 nifter'3  fet  maintenance, tor  any  thing, 
 for  every  thing.  Thus  vvelee  ,  if  this 
 hold,nothing  vvil  ftand.In  fliortifome 
 habit,(ome  place,  fomc  pofture,  &c.is 
 neceflary  tothewotfhipofGodj  but 
 what  particular  habit  or  form  or  po- 
 fture is  fitteft  to  be  ufed,  that  which 
 the  wifdom  of  the  Church  prefcribes, 
 or  that  which  the  difcretion  of  each 
 private  Paftour  ftiall  make  choice 
 of,   I  fball  leave  to  the  fobcc  Reader 
 to  judge.  Again 'tis  not  the  Ceremony 
 fo  much  troubles  rome,as  the  fignifi- 
 cancy  of  itjas  though  any  thing  could 
 be  appointed,  which  an  ordinary  wit 
 will  not  make  fignificant.     Our  Sa- 
 viour him(elf  (if  learned  men  mi- 
 ftake  not)  was  not  fo  fcrupulous,  who 
 hath  tranfcrib^d  into  Chriftian  pra- 
 
 fticc 
 
2S6  Schifme  dangerous 
 
 aice  feveral  ufages  of  the   Icwi/h 
 Church,  even  to  the  very  expreflfion, 
 as  in  the  Lords  Prayer  ,  and  the  Sa- 
 crament of  the  Lord's  Supper.feveral 
 paflages  whereof  are  quoted  out  of 
 the  lewifh  Liturgies  and  Rituals.  To 
 conclude  ,  it  concerns  us  to  be  very 
 wary  of  changing  old  well-laid  cu- 
 ftoms,  though  they  be  but  fupcrftra- 
 aures,  forfearoffhakingthe  founda- 
 tions :  and  let  fome  men  pleafe  them- 
 felves/asthey  lift)  in  their  fpiritual  li- 
 berty  fas  they  call  it)  or  itch  (as  ^  the 
 Apoftle  calls  it)  wofuU  experience  has 
 taught  us,  that  the  Church  is  in  great 
 danger  .   where  ihe  is  left  to  the  con- 
 dua  of  particular  minifters.  Not  to 
 fay  ,  that  difcontents  and  quarrels 
 aboutthe  circumftances  of  religion, 
 as  they  give  vent  to  fchifmes  andfe' 
 parations  in  Church  ;  fo  they  often 
 lead  the  dance  to  feditians  and  rebel- 
 lions instate;  for  Schifme  and  Rebel- 
 lion  likely  gohand in  hand  , and  men 
 would  be  as  willing  to  have  their  ci- 
 vil 
 
 aii.r/w,i..+. 
 
to  church  and  State.  237 
 vil  liberty  as  their  fpiritual;  and  it  may 
 be obferv'd,  that thofe pens,  which 
 have  travell'd  moft  againft  Prelatical 
 tyranny  (as  they  term  it)  have  binea* 
 fily  incouragcd  to  go  on,  and  ftrike  at 
 civil  power ,  as  liking  no  Monarchy 
 whether  in  Chair  or  Throne.Where- 
 fore  let  us  ftudy  peace ,  and  if  we  can- 
 not fhew  our  felvesgood  Chriftiails 
 by  our  felf-denial ,  by  fubmitting  our 
 difcretion  and  our  abilities  to  the 
 rules  of  the  Chuich  and  the  wifdom 
 ofourfupcriours  •,  yet  let  us  out  of 
 love  to  our  Country  aft  the  part  of 
 good  Sub)  efts ,  and  not  with  unreafo- 
 nable  difcontents  and  unfeafonable 
 quarrels  indanger  the  imbroiling  of 
 three  Nations  in  the  miferies  of  a  ci- 
 vil war  j  having  found  by  tryall  ,  that 
 Difeontent  improves  to  fadion ,  and 
 Faftion  blows  the  Trumpet  to  Rebel- 
 lion. 
 
 The  LaTif  accordingto  theimpor- 
 tance  of  the  Hebrew  ^  word  fignifies 
 doarineandinftruftion,  teaching  us 
 
 how 
 
 e  mv^  «*  rv)»  j"  Hipb.  mm  docuit. 
 
2  3  S  Trom'tfes  and  Threats, 
 how  to  order  our  lives  ;  and  as  the 
 Greek ^  word  notes,to  give  unto  eve- 
 ry one  his  due;  unto  God  the  things 
 which  are  God's,  and  unto  men  the 
 refpedts  and  offices  which  belong  to 
 menj  And  it  is  attended  with  promifes 
 and  threatnings.  The  promifes  hold 
 forth  rewards  to  the  obedient ,  the  fa- 
 vour of  God  and  a  profpcrous  condi- 
 tion ,  even  as  to  outward  things  in 
 this  world  ,  and  everlaftinglife  and 
 happinefsintheworldto  come.The 
 Threatnings  denounce  the  feverity  of 
 God's  judgements  on  the  breakers  of 
 the  law  here.and  an  everlafting  death 
 in  never  dying  torments  hereafter. 
 The  Law  is  a  hedge  to  keep  us  in 
 within  the  bounds  of  duty,  but  it  was 
 it  felf  to  be  fenced  and  fecur'd  with 
 the  propofal  of  rewards  and  punifli- 
 ments,that,  ifthelove  of  vertue  a- 
 lone  could  not  win  us,  the  advantages 
 Of  holinefs  might  allure  us,  and,  if  the 
 deformities  of  fin  in  its  own  ugly 
 fliape  could  not  affright  us ,  we  might 
 
 tNo^l^,*  w>»  tvhuo;  tjtthd  jus fmmtmquctributa. 
 
Go^'s  Li^ferfeB  And  fur  e.     2  3  9 
 be  ftartled  with  the  dreadful  appre- 
 henfion  of  thofe  plagues  and  evils, 
 which  it  brings  along  with  it.    Now 
 the  Nature  of  God's  Law  is  much  dif- 
 ferent from  the  laws  and  inftitutions 
 of  men.    God's  Law  is  perfed  ,  and 
 has   provided  for  every  condition 
 of  men  and  for  all   their  anions ; 
 here's  no  rule  wanting  which  is  ne- 
 ceffary  ,  nothing  redundant  or  over 
 much;  but  the  ordinances  of  men  are 
 but  poor  fcantlings  &  confequences 
 drawn  out  of  a  fliallow  reafon,and  in- 
 larged  by  further  experience,ncw  oc- 
 cafions  ftill  requiring  new  fuppk- 
 ments  .God's  Law  is  pure  &holy, pro- 
 ccedingfrom  aHoly  God,  &  making 
 thofe  holy  ,that  place  their  ftudies  and 
 indeavours  in  the  exercifing  of  it:  but 
 thofe  laws ,  which  are  derived  from 
 the  puddle  of  humane  reafon  ,  carry 
 along  withthem  the  mixture  of  cor- 
 ruption ,  pafTionand  intcrcft  &  igno- 
 rance ,  and  many  times  down- right 
 wickedncfs  and  iniufticc  being  inter- 
 woven 
 
2  4-0  Cod  Lord  of  the  Confcience, 
 woven  in  the  very  frame  and  confti* 
 tutionofthem.  And  above  all,  where 
 as  the  politick  devices  of  men  can  on- 
 ly reftrain  the  outward  man  ,  and  lay  ^ 
 traps  for  words  and  deeds  ,but  cannot 
 infnare  the  freedom  of  thinkings  God 
 being  Lord  of  the  Gonfcience  ,  his 
 ftatutes  reach  confcience,  captivate 
 the  mind ,  and  apprehend  each  guilty 
 thought :  and  whereas  here  on  earth 
 plots  and  confpiracies  againft  autho- 
 rity are  made  out  only  by  what  has 
 bin  done  or  faid  ,  God's  fupremacy 
 will  arraign  thofc  that  rife  up  againft 
 him  by  the  evidence  and  verdidt  of 
 their  own  confcience. 
 
 This  Law  being  fo  perfea:.  fo  pure, 
 and  fo  holy,  'tis  impoflible  for  us,who 
 are  altogethereviil,by  our  own  na- 
 tural ftrength  to  accompliihj  for  we 
 are  not  able  of  our  felvesfomuch  as 
 tothink  a  good  thought?  fo  that,if  we 
 (land  to  the  tenour  of  the  Covenant 
 of  works ,  whereby  we  are  obliged  to 
 a  punctual  and  exad  obedience  to  the 
 
 Law, 
 
The  ?{t1»  Covenant.         241 
 
 LaWjin  all  its  parts,  in  all  our  thoughts 
 words  and  deeds,  and  CJod  fliould  be 
 ftridttoobfcrve  what  is  doneamifs, 
 and  fliould  m  judgement  proceed  a- 
 gairift  us  accordingly ,  no  flefli  would 
 be  juftified  in  his  light  :   for  we  have 
 all  fmnedj  and  come  fliort  of  the  glo- 
 ry of  God  J  fhort  of  it  both  as  the  end 
 and  as  the  reward  of  our  adions :  wc 
 have  neither  lived  up  to  it ,  nor  can 
 we  upon  our  own  account  be  made 
 partakers  ot  it  $  Wherefore  that  all 
 m.ankind  might  not  faint  under  this 
 intolerable  y  oak  ,  and  fink  under  the 
 unfupportable  burdert  of  this  Law, 
 God  was  plcas'd  out  of  his  love  to 
 mankind  to  ftrike  a  IS^jifi  Coven a?^ 
 with  us  in  the  Blood  of  his  Son,  who 
 has  made  the  yoak  eafy  and  the  bur- 
 then light,  by  bearing  it  for  us.     The 
 •terms  of  the  firit  Covenant  are,  g  Z)« 
 ihis  and  live-^  of  the  fecond  ,  g  Believe 
 And  thou  fljAU  be  fkved.  TheCovenatK 
 of  Works  requires  an  exadtncfs  ,  the 
 Covenantof  Grace  looks  forthefin- 
 ccrity  of  obedience.       Q^        Not 
 
2  4^        ^^^  La'^JIHI  in  force f 
 
 Nor  doth  this  Law  of  Faith 
 void  and  null  the  Moral  Law  ,  but 
 the  terrours  ok  the  Law  drive  us 
 to  imbrace  GofpcU-terms  ;  for 
 which  reafon  the •»  Law  is  called  the 
 SchoUmaHer  to  Chrtft.  For  when 
 a  firmer  is  convinced ,  how  unable  he 
 is  of  himfelfto  fulfill  the  demands  of 
 the  Law  ,  and  how  his  multiplyed 
 tranTgreffions  render  him  lyable  to 
 the  cutfe  of  the  Law  and  the  fierce 
 wrath  of  God,  he  intheapprehenfion 
 of  his  own  guilt  and  infufficiencc  flies 
 totheMcdiatour(as  to  a  city  of  re- 
 fuge) who  hath  fulfiU'd  the  Lawfor 
 us  ,  and  hath  undergon  the  wrath  of 
 an  offended  God  and  the  curfe  of  a 
 righteous  Law,  that  hemight  be  able 
 tofavethofe  to  the  uttermoft  ,  that 
 (hould  put  their  truft  in  him.  Neither 
 doth  the  Law  of  works  ceafe  to  be 
 of  ufe  tothofe ,  that  are  m  Ghrift ,  and 
 are  now  under  the  Covenant  of 
 Grace;  for  Obedience  as  well  as  Faith 
 is  required ,  as  a  condition  o(  the  new 
 
 Co. 
 
the  &uU  ofGrntitude.         2  4  j 
 Covenant  ;    for  it  muft  be  a  Faith 
 a^ed  or  a£iing  by  love ,  and ,  though 
 the  perfon  is  j  uftified  by  faith,  yet  that 
 faith  muft  be  evidenced  by  good 
 works  '.^SheTvmey  faith  the  Apoftle, 
 thy  faith  by  thy  ivorks.     The  Moral 
 Law  then  remains  ftili  in  force,  as  a 
 rule  of  this  obedience:  as  itlliewsouc 
 mifery  and  drives  us  to  Chrift,  fo  it  re- 
 gulates our  gratitude ,  when  we  are  in 
 Chrift.  TheLaw  isaglafsto  prefent 
 us  with  a  fight  of  our  fin  ,  by  com- 
 paring our  paft  adions  with  the  rule ; 
 and  a  lanthorn  too  to  direct  us  in  the 
 path  ofour  duty  ,  by  comparing  our 
 future  adions  with  the  fame  rule.  In 
 the  one  refped  we  fee  at  whatdiftancc 
 we  have  lived  from  the  rule  ,  and  re- 
 pent; in  the  other  refped  we  fee  how 
 to  keepclofe  to  it  ,  and  amend  our 
 lives.     The  Law  indeed  has  loft  it's 
 damning  power  as  to  the  righteous, 
 but  'tis  ftill  in  force  to  dire£lj&  tHtugh 
 they  arc  acquitted  from  the  curfe  by 
 the  merit  ofour  Saviours  death  ithey 
 0^2  are 
 
 Cjalsi.    k  lames  1. 1 1.. 
 
244-  Chrifi  improved  the  La,"^. 
 are  not  difcharged  from  the  duty, 
 as  being  rifen  again  with  him  to  a 
 newnels  of  life  ,  and  created  in  him 
 to  good  works.Nay, their  obligations 
 arehcightned  ,  and  they  are  to  have 
 greater  refped  to  the  Law  ,  that  they 
 may  proportion  the  meafures  of  their 
 gratitude  to  the  merits  of  their  Re^ 
 deemer  :  for  they ,  who  have  had 
 much'forgivenimuftlove  much, and 
 love  is  the  fuffilling  of  the  Law. 
 Chrift  having  bought  us  with  a  price, 
 we  are  no  longer  our  own  to  fulfill 
 thelufts  oftheflefli  ,  but  we  are  his; 
 and  we  fhall  be  known  to  be  his  by 
 loving  one  another,  and  keeping  his 
 commands.  And 'tis  plain,  that  he 
 meant  not  to  releafc  us  from  the  Law, 
 but  rather  to  improve  and  inhance 
 the  obfervation  of  it  ;  and  in  thofe 
 things  ,  wherein  the  ties  of  the  Law 
 wereflacken'd  ,  either  by  God's  in- 
 dulgence ,  or  falfe  gloflcs  and  corrupt 
 cuftomes  of  men  ,  tofiilit'up,  and 
 dear  it  ^om  miftakes ,  and  lay  greater 
 
 weight 
 
The  Bivijion  of  the  La1».     24  j 
 weight  on  it's  precepts;  as  appears  bv 
 his  Sermon  on  the  mount,  wherein 
 he  goes  over  mod  of  the  particulars. 
 And  what  the  ApoQle  fayes  before 
 converfion  ,  *  if  it  had  not  hinjor  the 
 Lalfi  jhdd  not  kno^onfin ;   fo  we  may  ' 
 "ay  after  converfion.  Were  it  not  foi: 
 :heLaw  ,  we  (houidnot  know  our 
 duty. 
 
 The  Law  is  divided  into/cw  Coz/- 
 maniemcnts  y  whence 'tis  called  ^e 
 DecAlogucov  ten  Words,  which  vv  ere 
 vjnticn  upon  tTi>oTah/eSy  fou^ononC 
 Tabic,    and  fix  onthcorfter.     'Tis 
 not  amifs  to  take  notice  of  the  di- 
 vifion  :   theLawisaruleofpraaice* 
 and  the  hand  the  great  inftrumentof 
 aaion,  a  Tabic  for  each  hand ,  and  for 
 every  finger  i  Commandement.     A 
 brief  (urvey  of  the  method  &  fchcme, 
 by  which  the  commands  are  diftin- 
 guiflied,  we  may  take  thus.  Thefirft 
 Table  fets  down  the  duties  we  ow  to 
 God ,  the  fecond  Table  contains  our 
 Q   3  tiu. 
 
246  The  Summ  of  the  Latif. 
 duties  to  Man  ,  our  neighbours  and 
 our  felves.  All  is  but  Love ,  but  with 
 differeneeofdegreesjfor  our  love  to 
 our  neighbour  muft  be  fubordinate 
 and  infcriourto  ourlovetoGodj  fc 
 our  Saviour  hath  refolved  the  lumm 
 of  all;  "*  Thou /halt  love  the  Lord  thj 
 God  lotth  all  thy  heart  ,  li^tth  all  thy 
 7ntnd»l»ith  all  thy  foul,  and  -^ith  all  th) 
 firength.  to  as  high  a  degree,  aspofli- 
 b'.y  we  can  ;  for  it  may  befuppofed 
 thai  thefe  feveral  words  fignify  but 
 the  fatqe  thing, that  is,  thehigheft  in- 
 tenfion  of  love.  It  would  be  top  Cri- 
 tical perhaps  to  make  a  different  fenfe 
 of  each  word  ,  that  the  heart  (hould 
 fignify  the  will ,  the  mini  note  the  un- 
 derftanding,  thefoul^^\\di  for  the  affe- 
 £lions ,  ztxdiftrength  imply  our  bodily 
 fervice.  It  means  furc  the  whole 
 man.  K^nd thou  (halt  love  thy  neigh- 
 bour as  thyfclf.  And  that  one  would 
 think  ihould  be  very  well  ,  but  this 
 Law  teacheth  us  how  to  love  our 
 felves  too.There's  fcarce  any  one  doth 
 
 that 
 
our  Duty  to  Cod.  247 
 
 that  fo  well  as  he  (hould  doc.     Our 
 neighbour  cannot  quarrel  us  ,  if  we 
 love  him  as  our  felves ;  but  God  will 
 not  be  content  with  that  $  he  will  be 
 loved  above  every  thing  ,  above  felf 
 itfelf.  We  muft  love  every  thing  elfe 
 for  God's  fake,  and  God  for  his  own. 
 The  duties  to  God  lake  up  the  firft 
 place,  and  thofe  being  difcharged  will 
 k priori  cffed  the  fecond  table  duties. 
 Hethat go's  thorough  thefirft  tabic, 
 will  never  boggle  at  the  fecond.Reli.. 
 gion  and  Knavery  are  inconfiftent. 
 Can  he  be  holy  that's  unjuft>  fear  God 
 that  honours  not  his  King  <*  doth  he 
 confcientioufly  fear  an  Oath  ,  who 
 makes  no  confcience  of  a  Lye?a  zea- 
 lous profeffor  and  a  cheai>  a  ftrid  Sab- 
 bath keeper  and  an  Ufurper,a  Rebell> 
 fcrupulousof  idolatry,and  yet  delight 
 in  adultery  ,  and  indulge  himfelf  in 
 fchifme,  envy,  and  other  works  of  the 
 flefn  >  If  thefe  things  may  be  recon- 
 ciled,then  Saint  and  Divel,Chriftand 
 Belial,  heaven  and  hell  may  be  joyned 
 0^4  tO' 
 
24S  Our  Duties  to  CMxn. 
 together.  Such  men's  religion  is  vain. 
 The  duties  to  man  fpllow  in  the  fe- 
 cond  place  ,  and  will  kpofteri^ri  de- 
 monftrate  the  firft  table  duties,and  he 
 that's  thorough  paced  here  gives  a 
 fair  evidence,  that  either  he  has  made 
 or  means  to  make  his  progrefs  fur- 
 ther. Anhoneft  manand  yet  an  A- 
 theift  \  a  charitable  perfon  and  idola. 
 trous^aloyalfubjed,  a  good  neigh- 
 bour, andyetafwearer,  a  Sabbath- 
 breaker  ?  the  Morality  of  fuch  men  is 
 as  counterfeit,  as  the  other's  Religion: 
 was :  for  how  can  he  be  faithful  to  his 
 Prince,  who  is  falfc  to  his  God^  or  ex- 
 ercife  charity  aright  towards  men  , 
 who  feat's  not  God's  dlfpleafure^  We 
 muft  not  part  the  two  tables,  but  take 
 them  together  ,  fpiritualize  our  mo- 
 rality, and  civilize  our  religion. 
 
 Our  love  toGod  is  feen  in  the  Vor- 
 fhip  we  give  him;  now  the  worfhip  of 
 God'is  either  internal ,  of  the  inward 
 man;  andthatisprefcribedin  xhcfirjl 
 command  :  or  external,  and  that  is 
 
 fhewn 
 
y^  Survey  of  the  precejfts.     249 
 fliewn  forth  in  our  gcfturcs  ,  direded 
 by  the  fecond  •    in  our  words  and 
 rpceches,whlcharcthei"ubjcdofthe 
 third  5  and  in  our  work  all  the  week 
 and  our  reft  on  the  Sabbath ,  which  is 
 thebufinefsofthe/fl^rr/^commandc- 
 ment.      Our  love  to  our  neighbour  is 
 confider'd  either  relatively  toourlu- 
 periours,  &c.  in  the  ffih  5  or  abfolute- 
 ly  to  all  men  whatfo  ever,  in  the  reft; 
 and  that  eitherexternally  in  hisbody, 
 as  to  hurt  ,  \c\thcfxthi  asiodetije- 
 ment,  in  the/^^'zyf?///?  command  j  in 
 his  goods,  in  the  aghth  •,   and  in  his 
 good  4iame  in  the  »/»//?  ;  or  internal- 
 ly,  which  ftrikes  at  the  root  of  all ,  evil 
 concupifcence  ,   in  the  ienih  com- 
 mandcment.  So  that  the  firft  and  laft 
 do  more  particularly  reftrain  the  in- 
 ward man  ,  the  reft  do  more  imme- 
 diately ordcrtheoutwardman^yctro 
 as    that   the   thoughts  and  defires 
 alfoare  reduced  to  the  fame  heads. 
 
 Having  taken  this  brief  furvey,  be- 
 fore  we  proceed  to  the  commandc- 
 
 ments 
 
2  5  o  General  Rules  for 
 
 ments  in  particular  ,  'tis  neceflary  t6 
 take  along  with  us  three  or  four  gene- 
 ral rules,  according  to  which  they  are 
 all  to  beunderftood.  0;^^is,that  eve- 
 ry Affirmative  precept  includes  a  Nc- 
 gative  ,  and  on  the  other  fide  where 
 any  fin  is  forbidden  ,  there  the  con- 
 trary vertue  is  injoyn'd  :  thus  the 
 Commandements  are  like  the  flocks 
 oiEngedi,  every  one  bears  twins.The 
 Commandements  are  moftofthem 
 negative,  there  being  but  two  ,  the* 
 fourth  and  fifth ,  that  are  fer  down  af- 
 firmatively ;  yet  he  that  has  but  a  ne- 
 gative religioiv,  will  hardly  be  acquit- 
 ted by  the  Law.  'Tisnot  enough  not 
 lo  kill  thy  neighbour  ,  nottofteal 
 from  him  ;  but  thy  charity  muft  be 
 impioy'd  in  helping  him  ,  when  he  is 
 in  danger  and  in  wantinor  will  it  ferve 
 turn,  that  we  do  not  worfiiip  images, 
 nor  take  God»s  name  in  vain ;  but  we 
 are  bound  towor/bip  God  ,  and  to 
 make  arevcrcntufe  of  his  name.  An' 
 other  is ,  that  where  any  duty  is  com- 
 manded 
 
undirftanding  the  LaTif.       2  5 1 
 
 manded  or  any  fin  forbidden  ,  there 
 the  fevcral  kinds,  degrees,  caufcs,oc- 
 cafions,figns,circumftances,&what- 
 foevet  elfe  belongs  to  that  duty  or 
 that  fin  ,  are  together  with  it  com- 
 manded or  forbidden  ;   as  murder  in- 
 cludes in  it  hatred,  quarrel  ,  and  all 
 manner  of  hurt.     The  expreflion  in- 
 deed is  fcant,  but  very  comprehenfive 
 and  of  large  fenfe.The  third  is,(which 
 was  partly  toacht  at  before;  that  in 
 every  command  not  only  grofsads, 
 but  together  with  our  deeds  ,    out 
 words,  and  above  all  our  thoughts 
 are  confidcr'd  ;  it  being  God's  prero- 
 gative to  be  a  fearcher  of  hearts,  and 
 God  of  all  parts  requiring  the  heart, 
 and  having  erefted  there  his  judicato- 
 ry ,  evenour  own  confcience  :  and 
 this  was  that  great  advantage  of  God's 
 Law  beyond  all  humane  laws ,  that  it 
 orders  the  thoughts  ,  and  divides  be- 
 twixt the  joints  and  the  marrow.  'Tis 
 not  fufficient  then  to  have  a  demure 
 outfide  like  the  Pharifees  cups  and 
 
 plat- 
 
2  52  The  Fourth  Rule » 
 
 platters,  butwemuftkeepacleanin- 
 fide  :  for  God  requires  truth  in  the  in- 
 ward parts.  And  this  is  indeed  thepcr- 
 fe^ion  ,  that  Evangelical  obedience 
 aims  at,fincerity,  &  the  right  ordering 
 ot  our  thoughts  &  defires  is  the  high- 
 eft  pitch  o'f  Chriftianity,as  giving  God 
 the  great  glory  of  his  omnifciencc.  A 
 fourth  may  be  this,that  all  Virtue  con- 
 fifting  ina  mcanhath  two  extreams, 
 on  each  fide  one,  a  vicious  excefs  and 
 a  vicious  defed,which  both  fall  under 
 the  prohibition ,  though  but  one  per- 
 haps be  named.  The  Atheift  which 
 owns  no  God  at  all, is  as  muchatrant 
 greflblir  of  the  firft  precept,  as  the  Po- 
 lytheift  ,  who  has  a  multitude  to  pay 
 his  devotions  to.  Fondnefs  may  be  as 
 great  an  errour  in  love,  as  too  much 
 feverity.  Prodigality  tianrgreflfes  the 
 bounds  of  a  liberal  difpofition  ,  as 
 covetpufnefs  comes  fliort;  when  we 
 are'bid  not  covet  that  which  belongs 
 to  another,  it  isnotmeant  we  Oiould 
 fling  away  what's  our  own.    Where^ 
 
 fore 
 
The  Fifth  Rule.  1 5  3 
 
 fore  wc  rr.uft  keep  a  middle  road.iakc 
 heed  of  being  righteous  roo  much  or 
 too  little  ,  we  muft  neither  turn  to 
 the  right  hand  nor  to  the  left.  The 
 fifth  and  laft  rule  is  thisjThat  the  fame 
 Grace  or  Sin  ,  the  fame  good  or  bad 
 aa.may  in  feveral  refpeds,  be  reduc'd 
 to  ieve'ral  commandcments  j  as  the 
 eating  of  the  foibidden  fruit ,  and  the 
 difobedienceof/<o/'swife,&c.  Indeed 
 
 the  whole  circle  &  round  of  virtues, 
 is  like  a  gold-chain  ,  where  if  you 
 break  off  one  link,you  fpoil  the  whole 
 chain  ;  whence  may  have  proceeded 
 thatnotcofSt. /4Wfi  ,Thatn^^'»'^« 
 breaks  one  Commandement ,  is  guilty  of 
 /»//;  not  fo  much  becaufe  the  Autho- 
 "rityofthe  Law- giver  is  the  fame  in  the 
 feveral  commands  ,  as  by  reafon  of 
 that  mutual  coKcrencc  and  depen- 
 dence ,  which  the  Commandements 
 have  with  one  another.  Moft  fms, 
 are  made  up  of  a  complication, 
 and  are  like  a  bed  of  fnakes  enfolded 
 together.  To  this  head  may  be 
 °  brought 
 
 B  lam.i.  10. 
 
2  54  Tranjcendent  Sins  and  Graces, 
 brought  thofe  fins  which  are  of  a 
 tranfeendent  nature  ,  and  are  fcarcely 
 to  be  lodged  properly  and  dire£llyin 
 any  one  precept  ,  but  feem  rather  to 
 include  the  violation  of  them  all:  fuch 
 as  are  Pride,  Hypocrifie,  Ignorance, 
 malice, profanenefs.floath,  with  their 
 oppofite  virtues,  meeknefs,  fmcerity, 
 difcretion,charity,zeal  and  diligence, 
 &c.  And  fome  other  Beldam  fins , 
 which  are  the  womb  and  outlet  ofo- 
 ther  fins  ;  as  prefumption  ,  defpair, 
 drunkennefs  and  covetoufnefs,  which 
 the  Apoftle hath  branded  as  o  thereof 
 ofallevili.  and  their  contraries, Faith, 
 Hope,  Temperance ,  contentednefs, 
 &c.which  alKeem  tobe  accumulated 
 habits,and  fo  refolve  themfelves  into 
 many  ,  ifnotmoft  parts  of  the  Law. 
 Taking  thefe  rules  along  with  us ,  we 
 ftall  with  the  more  eafe  take  the  juft 
 meafurcs  of  each  command  in  its  full 
 Iatitude;for  God's  p  Commandments, 
 asthePQlmift  hasobferv'd  ,  are  ^;^- 
 Qceding  broad :  Mu  ch  matter  delivered 
 
 in 
 
The  giving  of  the  La^.  2  5  $ 
 in  few  w  ordsj  for  fo  it  became  the 
 Majefty  of  the  Law-giver  ton  fc  plain - 
 refs and  brevity  ,  to  help  theunder- 
 ftandingand  eafe  the  memory  of  the 
 hearers,  and  he  that  would  to  purpofc 
 underftand  the  Law  of  the  Lcrd^ 
 muft  meditate  in  it  dayandnight.ihat 
 fo  he  may  time  his  duties  aright ,  and 
 be  like  the  tree  planted  by  the  river 
 (ide  ,  which  bringcth  forth  its  fruit  in 
 duefeafon  ,  and  thus  whatfoever  he 
 does  (hall  profper. 
 
 Gop  Spake.  Three  months 
 after  the  children  of  Ifrael's  departure 
 out  of  Egypt,  when  they  had  pitch'd 
 their  Tents  in  the  wildernefs  of  Sinai, 
 when  they  had  frefli  in  memory  that 
 wonderful  deliverance  ,  which  God 
 wrought  for  ihcm,  in  their  paflage  o- 
 ver  the  red  Sea,from  Pharaoh  and  his 
 hoaft.befidcs  thofe  many  dreadful  mi- 
 racles which  he  had  fl-.own  in  Egypt, 
 God  mindful  of  theCovenant  which 
 
 he  had  made  with  K^braham  and  his 
 
 feed. 
 
J  5  6        The  Delivery  of  the  Lalf. 
 feed,the  Ifraelucs  being  now  in  a  con- 
 venient place,  in  a  defert  retired  from 
 the  obfcrvation  as  well  as  t  he  in  vafion 
 of  their  enemies,  ftrikes  a  league  with 
 them,  that,  if  they  will  obey  his  voice 
 and  keep  his  Covenant ,  he  will  own 
 them  for  his  peculiar  people  ,  and  up- 
 on  their  acceptance  of  thefe  terms, 
 after  two  daycs  lolemn  preparation, 
 the  DivineMajefty  camedown,with 
 Thunders  and  Lightnings  and  thick 
 Clouds,  and  feated  himfelf  upon  the 
 top  of  the  Mount  Sinai  in  the  midft 
 offiie  and  fmoke  ,  with  the  noife  of 
 Trumpet ,  that  the  Mountain  and  the 
 Camp  both  (hook  w  ith  fear,and  whc- 
 •ther  by  the  miniftry  of  an  Angel ,   or 
 rather  by  fome  other  more  immediate 
 way,  with  audible  voice,  face  to  face 
 pronounced  the  tenour  and  condi- 
 tions of thcCovenant,  comprehend- 
 ed in  the  words  ot  the  Law. 
 
 All  These  WoRDS.Chrift 
 the  fecond  Perfon  is  called  the  Word, 
 
 but 
 
 -.%. 
 
The  IVord  of  God.  157 
 
 but  he  is  the  word  begotten  ,  as  the 
 Word  is  the  immediate  and  effential 
 iffue  of  the  Mind.     The  whole  Scri- 
 pture too  is  God's  Word,  that  is,  was 
 by  God  infpired  into  the  holy  pen- 
 men ,  they  writing  according  to  the 
 didlates  of  the  Spirit  :  whence  that 
 form  of  rpeech  efpccially  among  the 
 Vrophcts^Thusfitth  the  Z.«>r^, and  The 
 yjord  of  the  Lord  came  unto  me.  But 
 thefe  Words  God  himfclf  uttet'd, 
 which  therefore  call  for  the  more 
 heedfull  attention,  and  awfuU  regard. 
 If  the  Lyon  roares  (hall  not  the  beafts 
 of  the  for  reft  tremble  5  every  word 
 fliould  found  in  our  eares  like  a  clap 
 of  Thunder,  &  caufean  Earth- quake 
 in  our  bowels  ;  for  the  Higheft  hatli 
 utter'd  his  voice, even  a  mighty  voice. 
 All  thefe  T»ords  too;  which  requires  an 
 univerfal  obedience.  We  are  not  to 
 pick  and  choofe ,  but  receive  them  all 
 with  a  like  readinefs  of  Faith  ,    as  the 
 clear  manifeftations  of  God's  wilL 
 God  at  the  fivft  creation  for  every 
 R  dayes 
 
2  5*  The  LAlf  mce 
 
 daycs  workfpoke ,  and  it  was  done : 
 Oh  I  that  he  would  (o  fpeak  to  our 
 hearts,that  his  Spirit  may  accompany 
 his  Word ,  and  help  us  to  doe ,  what 
 hccommands  us  to  doe.  O  Lord, 
 give  us  ftrength  to  perform  thy  Com- 
 mands  ,  and  then  command  what 
 thou  wilt. 
 
 Saying.   The  Rabbins  have  a 
 tradition  or  fiaion  ,  that  God  pro^ 
 nounc'd  the  Law  twice  overj  thefirft 
 time  with  that  haft  ,  as  if  the  whole 
 Law  had  been  but  one  word ;  but  at 
 the  (ccond  going  over,  leifnrcly  and 
 diftinaiy.  Whereupon  they  fay.  that 
 in  this  portion  of  Scripture  the  ac- 
 cents are  upon  every  word  doubled, 
 to  denote  that  double  delivery  ,  the 
 oneanoteoffpeed,  theotherof  ftop 
 and  paufe.  This  (I  fuppofc)  they  ga- 
 ther  from  the  two  words  here  uled,  as 
 ifhe/>(J^aheminhaft,  and/^/^them 
 at  leifure  J  or  whether  they  thought  it 
 fi„heLaw(houiabedcUve.eatw.cc 
 
pronounced,  259 
 
 by  word  of  mouth,  as  well  as  twice 
 written  upon  tables.  Whether  this 
 were  fo  or  no,  matters  not  much,  on- 
 ly it  (hould  be  our  prayer  and  endea- 
 vour ,  that  they  might  be  fpoken  over 
 twice  to  us, to  the  ear  firft,and  then  to 
 the  heart,  to  the  inward  man  as  well 
 as  to  the  outwardj  &  though  we  have 
 not  the  advantages  ofthofeterrours 
 and  dreadful  circumftances ,  where- 
 with the  Law  was  atfirft  delivered,to 
 prepare  us  with  a  proftrate  humility 
 and  a  devout  reverence,yet  let  us  ima- 
 gine that  we  hear  the  trumpet  found 
 to  judgement,  and  awaken  our  atten- 
 tion;and  let  us  think  we  fee  the  flames 
 of  Hell,  &  thofe  everlafting  burnings, 
 whither  the  tranfgreflbrs  of  this  Law 
 muft  be  difpatch'd  ,  and  poffeCs  our 
 fouls  with  fear,  and  hearken  what  the 
 Lord  will  fay  to  his  fervants. 
 
 Ha  The 
 
26o 
 
 The  Preface, 
 
 Had  God  furpris'd  them  with  this 
 terrible  appearance ,  they  might  have 
 been  fwallow'd  up  in  their  fears ,  and 
 been  loft  in  thofe  dazUng  amaze- 
 ments ;  thereforehe  gave  them  two 
 dayes  time  to  prepare  themrelves;& 
 here  before  he  makes  known  to  them 
 his  Law ,  he  acquaints  them  with  the 
 Lawgiver;  and  that  he  might  put  their 
 afFeaions  into  a  fuitable  temper  for 
 fo  folemn  an  occafion,  he  makes  an 
 Introduaory  Preface  ,wherein  he  lays 
 down  the  arguments  of  their  obe- 
 dience, taken  partly  from  his  power  & 
 Soveraignty  ,  inthathe  is/Z^^X^'r^j 
 partly  from  his  mercy  and  kindnefs 
 feen  firft  generally  ,  in  that  relatipi^ 
 wherein  he  plac'd  himfelf  tothem ,  as 
 being  their  God;  and  more  particularly 
 difcover'd  in  a  late  great  deliverance 
 he  wrought  for  them,  and  that  both  in 
 refpea  of  place  out  of  a  ftrange  coui> 
 try  J  he  hzd  brought  i^tvi\  forth  out  of 
 
 the 
 
The  Preface  of  the  Lal» .        261 
 
 the  Land  of  Egypt  \  and  in  refpe^l  of 
 condition,outofaflavifliand  toilfom 
 drudgery  j  out  of  the  Houje  of  bon- 
 dage, 
 
 I  Who  now  (peak  to  thee  from  the 
 midft  office ,  out  of  the  thick  cloud, 
 the  fear  of  thy  Fathers  ,  \^braham^ 
 ifaac  ,  and  lacob  ;  I  that  appear'd  to 
 cJ^/<?/f/ in  the  burning  bufh,  cloathed 
 with  Majefty  and  dread;  1  who  have 
 carried  thee  upon  Eagles  wings,  and 
 have  brought  thee  thus  to  my  felf,  td^ 
 flicw  my  ftatutes  unto  thee  ,  and  to 
 make  known  my  laws.  HearOIfrael 
 and  fear  and  obferve  to  do ;  for  I 
 
 Am  The  Lord.  The  maker 
 of  all  things,  the  abfoluteSoveraign  of 
 the  Woildy  uhovah,  the  Fountain  of 
 beings  ;  who  give  being  alfoto  my 
 word  and  promife  :  there  is  nothing 
 refifts  my  will  ;  for  my  power  is  infi- 
 nite :  wherefore  ftandinaw  and  fe^r 
 before  mejthe  fubjeftion  and  homage 
 R  3  of 
 
262  L^God  by  Covenant, 
 of  all  creatures  being  due  to  me  by 
 right  ofereatiqnj  all  things  are  my  fcr- 
 vants  «  for  from  me  and  to  me  are  all 
 things:  I  fpake  the  Word ,  and  they 
 were,  &  are  createdj  I  made  all  things 
 according  to  my  good  pleafurc ,  an4 
 for  my  own  glory  j  and  men  more 
 efpecially  for  my  fervicesand  amongft 
 all  the  fons  of  men  I  have  chofe  you 
 for  my  feleft  people,for  I  am 
 
 Thy  God  by  Covenant  as  well 
 as  by  Creation ,  by  promife  no  lefs 
 then  by  providence  j  1  made  my  felf 
 known  to  thy  Fathers  ,  and  engag'd 
 my  loving  kindnefs  to  them  and  to 
 their  pofterity  after  them;  I  took  a  par- 
 ticular care  of  you  ,  when  you  were 
 but  few  in  number,  that  the  Nations 
 about  you  might  do  you  no  harm  :  I 
 fupported  you  under  your  burdens 
 inEgypc  ,  and  multiply'd  you  when 
 you  wercforely  opprels'd,  in  fo  much 
 that  of  feventy  perfons  you  are  be- 
 come  a  great  people  j  1  have  own'd 
 
 you 
 
7he  Deliver  An  ce from  Egypt,    263 
 
 you  as  my  charge  ,  and  have  done 
 wondrous  things  for  you  in  the  land 
 of  ChdWt  and 
 
 Have  Brought  Thee  Out 
 withaftronghand  and  ftretched  out 
 arm  in  the  fight  &  purfuit  of  Pharaoh 
 &  all  his  hoaft ,  who  funk  in  the  midft 
 of  the  red  Sea ,  which  divided  it  felf  to 
 give  thee  paflagedry-fhod;  'Twasnot 
 thy  own  wit  ,  nor  thy  own  ftrength, 
 that  has  brought  about  this  great  de- 
 liverance  for  thee ,  but  it  muft  be  con- 
 fe(s'deventotheaftoni(hment  of  the 
 heathen  roundaboutithat  my  wifdom 
 contrived, and  my  power  hath  eflFe(aed 
 it  by  the  conduft  of  my  faithful  fer- 
 vantc?J/o/?j,who  by  my  appointmenc 
 &  by  the  guidance  of  my  holy  Angel , 
 has  led  thee 
 
 Out   Of  The   Land    Of 
 
 Egypt.   Where  thou  waft  by  the 
 
 tyranny  oipharaeh  &  his  task-mafters , 
 
 cruelly  dealt  with  ,  and  QaviCily  im- 
 
 R  4  ployed, 
 
i64  7^^^  Deliverance 
 
 ployed  ,  having  neither  freedom  of 
 body  nor  of  foul ,  deny'd  all  opportu- 
 nityesof  ferving  thy  felf  or  thy  God, 
 captiv'd  amongft  Idolaters,  ftraight- 
 ned  in a^landofftraitsinfo  much  that 
 thy  number  increafing ,  they  fought 
 to  deftroy  thee  by  cruel  edicts;  hating 
 thee  out  of  Antipathy  ,  as  a  ftranger 
 and  of  another  religion  ,  and  out  of 
 fear ,  becaufe  they  faw  thee  grow  nu* 
 merous  :  wherefore  after  fo  many 
 years  captivity  in  a  ftrangc  and  Hea- 
 then Land,  1  have  call'd  thee  forth  to 
 bring  thee  to  a  countrey  of  peace  and 
 plenty ,  flowing  with  milk  and  hony ; 
 and  above  all,  the  Land  ofpromife, 
 and  which,  if  you  will  be  a  holy  peo- 
 ple »  will  defervedly  be  ftilcd  the  Hoi} 
 Land 
 
 Out  Of  The  House  Op 
 Bondage.  Out  of  that  prifon  from 
 whence  your  fighs  and  groanes  have 
 oftpierc'd  Heaven,  outofthatBride- 
 5Vell ,  where  you  were  kept  to  make 
 
 brick, 
 
from  Egypt'  -  6  $ 
 
 brick,  and  raife  huge  piles ,  to  be  laft- 
 ing  monuments  ot  your  mifcry  and 
 the  tyrants  luft  ,  without  the  allow- 
 ance of  any  thing  for  your  labour  but 
 blowes  ;    not  To  much  as  Oubblcaf- 
 foordcd  5  &  yet  your  full  talc  ol  bricks 
 required  at  your  hands.     Confidcr 
 novvatdiftancc,  what  a  fad  lite  thou 
 haftefcapedj  the  day  Ipcntin  toils, and 
 the  night  in  complaints  :  the  Nation 
 kept  under  in  poverty  and  difgracc, 
 and  none  to  relieve  thee  (o  much  as 
 with  their  pitty,   but  thy  God  ,  who 
 have  brought  thee  afidc  into  this  fo- 
 iitude,  thatl  might  make  myfclfand 
 my  laws  known  to  thee  >  a  favour, 
 which  1  have  not  (hown  to  any  na- 
 tion  befides  >  that  1  may  efpoufe  thee 
 unto  my  felf ,  and  make  ihce  a  King* 
 domofPiiefts,  andaholypccple,  if 
 thou  wilt  obey  myStatuteb  &  hearken 
 to  my  Law  ,  which  1  am  now  pro- 
 claiming in  thy  ears.     lamthsLord, 
 that  have  right  to  command  ,    and 
 power  to  punifb  ,  and  therefore  teat 
 ^  be- 
 
266  ThePrefdce 
 
 before  me.  Iamthj/Go4,who  have 
 cnter'd  into  Covenant  with  thcc, 
 and  will  reward  thofe  that  keep  Co- 
 venant, wherefore  I  cxfpcd:  thy  love. 
 7  have  brought  thee  forth  of  Egypt  from 
 a  fad  bondage  ,  where  thou  waft  op- 
 prcfs'd  withflavery  and  want,  &  /hall 
 provide  for  thee  Libertie  and  plenty, 
 and  therefore  I  look  for  gratitudeiand 
 let  allthree,thy  fear,thy  love,  and  thy 
 gratitude  tye  thee  faft  unto  me  the 
 Lord  and  thy  God  ,  and  thy  mighty 
 deliverer,  and  oblige  thee  to  an  aiten« 
 tion  and  obedience  to  my  Law. 
 
 Now  although  this  hiftorical  paf- 
 fage  concerning  the  delivery  out  of 
 Egypt  be  peculiar  to  the  children  of 
 Ifraelj  yet  the  obligation  and  the  force 
 of  the  argument  will  reach  all  people 
 whatfoever ;  and  the  Preface  is  by  A- 
 nalogic  ,  of  as  large  and  univerfalan 
 extent  ,  as  the  Law  it  felf.  For  at 
 Chrift's  death  the  vail  of  the  Temple 
 Was  rent  in  twain,  and  the  wall  of  fe- 
 paration    which   diftinguifhed    the 
 
 lews 
 
oblige  th  All.  267 
 
 lews  (formerly  the  only  people  of 
 God;  from  the  reft  of  the  nations 
 (who  had  been  till  then  heathen , 
 and  as  it  were  excommunicate  out 
 of  the  pale  of  the  Church  ,  )   was 
 broken  dow  n ;  fo  that  all  the  nations 
 of  the  world  ,  are  now  engaged  in 
 Covenant  with  God,and  have  under- 
 taken ,  andmadeaftipulationinBa- 
 ptifm ,  to  be  his  people  ,  and  He  to  be 
 their  God.  And  this  Hiftory  is  turn  d 
 into  Allegory ,  and  denotes  the  falva- 
 tvonpurchas'dby  Chtift  ,  who  hath 
 redeemed  us  from  a  fpiritual  Egypt* 
 andtheOavcryoffin,  andhathledus 
 forth  out  of  the  regions  of  darknefs, 
 and  thebondage  of fcrvile  fears  ,  to 
 the  inheritance  of  light ,  and  the  glo- 
 rious priviledges  of  the  Gofpell.    Be- 
 fidcs  iVwe  take  the  deliverance  in  a 
 temporal fenfe,  whois there,  that, 
 when  he  recounts  the  feveral  paffages 
 of  his  life  ,  will  not  acknowledge 
 God's  gracious  dealings,and  his  won- 
 derful mercies  ,  in providingfor him 
 
 in 
 
2  6  8  Atheifm  the  root  of  Jin. 
 in  his  wants,  preferving  him  from  im- 
 minent dangers  and  delivering  him 
 from  liis  fears  ,  and  the  evil  confe- 
 quencles  many  times  of  his  folUes?  fo 
 that  if  he  have  any  ingenuity,  upon  fo 
 many  inftances  of  divine  favour  ,  and 
 particular  kindnefs  ,  he  muft  needs 
 confefs  ,  that  God  is  the  Lord  his 
 God. 
 
 Thefe  words  may  be  look'd  on  al- 
 fomorc  particularly  to  relate  to  the 
 firft  Commandemcnt,  not  only  as  an 
 indication  of  him  ,  whom  we  are  to 
 own, as  our  God-,  butasareafontoo, 
 why  wefhouldown  him.  Norwillit 
 fo  have  the  Icfs  influence  upon  the  o- 
 ther  Commandements ,  fmce  allreli- 
 gous  duties  depend  upon  the  know* 
 ledge  and  fear  of  God ;  and  Atheifm 
 is  that  root  of  bitternefsjfrom  whence 
 gll  tranrgreflions  fpring:  iox.^  The  fool 
 hsLthfAtdin  his  he  Art  ,  There  is  no  God, 
 and  then  it  follows  ,  They  have  cor- 
 rupted  their  luay,  they  have  done  ahomi- 
 
 n^bly. 
 
 The 
 
 1  Tfal.m.Z. 
 
I  269 
 
 The  fir  fi  Commandcment. 
 
 Thou  Shalt  Have  No 
 Other  Gods.  Thou  fnalc  not 
 follow  the  example  of  blind  Pagans , 
 and  entertain  a  multitude  of  gods, 
 nor  pay  that  devotion  to  any  of  the 
 creatures  which  isdueto  the  ctcator 
 alone  j  nor  fet  up  in  ihy  heart  any 
 thing  in  oppofition  to  me,  or  give  thy 
 felf  up  to  the  obedience  of  any  luft, 
 nor  hearken  to  the  fuggcftions  of  Sa- 
 tan ,  nor  be  rul'd  by  the  vanity  of  this 
 wicked  world,  nor  turn  Atheift  and 
 live  without  Cod  in  the  world  ;  but 
 fhalt  acknowledge  me  the  only  one 
 God  in  three  Perfons ,  and  flialtleara 
 to  know  mc,  the  Infinite,  Almighty, 
 Everlafting,and  Evcr-blefled  God;  & 
 flialt  fear  before  me  ,  and  have  thy 
 thoughts  taken  up  with  the  medita- 
 tion of  my  Nature  and  my  Willi  my 
 "Word  and  my  Works  :  and  flialt  ad- 
 mire me  in  my  Attributes,  &  obey  me 
 
 in 
 
270  rheSummof 
 
 in  my  Commands;  thou  (halt  fet  mc 
 alwayes  before  thee,  that  thou  mayft 
 walk  in  my  way  es ;  thou  ftialt  perform 
 to  me  that  Homage,  as  is  due  by  right 
 of  creation  j  thou  ihalt  oblerve  my 
 providenccs,lUnd  in  aw  of  my  ludge- 
 ments  ,  and  have  regard  to  my  mer- 
 des5  nor  Ihah  thou  afcribc  whatever 
 bcfals  thee  to  chance  or  fortune  ,  to 
 thyownwitorftrength,  butlookon 
 all  events  as  the  contrivances  of  my 
 wifdom,andiheeffeasofmy  power; 
 Thou  (halt  bear  a  love  to  my  name, 
 and  take  thy  delight  in  my  Law;Thou 
 (halt  give  up  thy  heart  to  me  ,  and 
 fccv   me  with  truth  in  the  inward 
 parts  ;  Thy  underftanding  fhall  be 
 bufily  imployed  in  feeling  after  mc  , 
 andfindingmeout  ,   according  as  I 
 have  mademanifeftations  of  my  lelt 
 in  my  word  and  in  my  works  ,  and 
 (hall  guide  thee  by  the  diaatesofmy 
 holy  Spirit.  Thy  will  fhall  be  enclm  d 
 to  a  pertea  compliance  with  my  will, 
 according  to  the  rules  of  Holinefs 
 
thefirfl  Commindement.       271 
 
 and  Righteoufncfs',  and  thy  affedions 
 (hall  be  wholly  carried  out  to  mc  as  to 
 their  proper  &  only  objed;  Thou  flialt 
 believe  in  me,and  put  thy  truft  in  mc, 
 and  love  mc,  and  love  thofe  that  doc 
 love  me,  and  hate  thofe  that  hate  me, 
 and  what  I  hate  with  a  perfed  hatred 
 Sin-y  thou  flialt  rejoyce  in  my  favour, 
 and  delight  thy  fclf  in  me  ;  nor  flialc 
 thou  take  any  occafion  offadnefsbuc 
 from  my  difpleafure  ,   and  let  fall  thy 
 countenance  when  1  hide  minej  thou 
 (halt  meekly  fubmitto  mydifpofals, 
 and  burn  with  zeal  for  my  glory  j  thy 
 foul  fliall  cleave  faft  unto  me  ,  and 
 thou  flialt  ferve  me  faithfully  all  the 
 dayes  ot  thy  life  ;  Thou  flialt  behave 
 thy  felf  alwayes  as  in  my  prefence,and 
 (halt  have  refped  to  me,  and  be  afraid 
 of  doing  any  thing  that  may  offend 
 me,inthedeepeft  retirements  of  thy 
 moft  private  thoughts ,   for  all  things 
 lye  open  and  naked  before  me. 
 
 Before  Me.   This  is  added  to 
 
 (hew 
 
2  72-       God  cvtry  lohereprefent . 
 fliew  God's  Omniprefence ,  as  a  grie- 
 vous aggravation  of  the  fin  ,   that 
 the  fcttingup  another  God,  though 
 never  fo   fecretly    ,    though  nevec 
 fo  much  out  of  the  fight   of  men , 
 vvill  be  a  dovvn  right  affront  to  the 
 fearchcr  of  heartS)  to  God  who  fees  in 
 feccet;  and  that  he  will  not  indure  the 
 competition  of  any  rival, for  he  alone 
 is  the  God  that  made  Heaven  and 
 Earth  ,  and  whatfoever  elfc  fond  fu- 
 perftition  has  found  out  for  the  ob- 
 ject of  vvorfhip  ,  is  either  the  work  of 
 his  hands,or  the  work  of  mens  hands. 
 Thiscircumftance  may  juftly  affright 
 us  into  a  great  circumfpection  and 
 warinefs     ,    for   the    ordering    out 
 thoughts  and  compofmg  our  defires, 
 of  fetling  our  fpirits  and  governing 
 the  inward  man,  fincc  God's  all  pier- 
 cing eye  is  upon  us,  &heunderftands 
 dvcn  our  thoughts  afar  of.     Some 
 Interpreters  render  it*  ^  Bejidemchnd. 
 this  though  it  be  not  fo  Emphaticalas 
 the  other  particle ,  yet  it  more  plainly 
 
 infers 
 
There  is  but  one  God.         if^ 
 infers  th^  affirmative  part  of  the  ptC' 
 QC^iXt.Thoufhalt  have  no  other  Gods ^ 
 but  thou  flialt  have  me  for  thy  God. 
 The  Hebrew  affords  a  pretty  note 
 from  the  Syntax,  *  the  Verb  being  of  a 
 different  number  from  the  Noun, that 
 Singular  and  this  Plural ,  as  if  it  would 
 be  afolecifm  and  irregular  conflru- 
 ftion,  to  own  more  Gods  then  one, 
 fmcc  there  can  be  but  one  Infinite, 
 one  tirft  caufe,one  fupreanij  and  if  we 
 fliould  fancie  a  PluraUtie  of  Gods,in  a 
 coordination,  the  one  would  bound, 
 and  hinder  and  countermand  the  o- 
 thcrj  and  if  we  fancie  them  in  a  fubor- 
 dination  'tis  only  the  higheft  is  God, 
 the  reft  arc  no  Gods,  There  ^r^  indeed 
 (*  as  the  Apoftle  fayes;  Gods  t»any,and 
 Lords  many  ,  i.  e.  fuch  as  are  called 
 Gods  ,  titular  Gods  j  yet  Tt>e  have  but 
 one  God  ,  the  Father  ,  ofivhom  are  all 
 t  kings  y  and  "Voein  htm.andone  Lor  die- 
 fu£  Chrifl, through  Ivhons  are  all  things  % 
 And'^t  through  him ;  for  as  he  faid  im- 
 mediately before.     We  knolv  that  an 
 S  Idoll 
 
 t  toMriK  aTi^rK  -^  rrft-  vh.  Non  erit  tibkDii  alii. 
 V  i.Or.J.j, (J. 
 
2  74         Of*^  Breach  of  the  Firft. 
 Idoll  is  nothwgirnheTvorld,^djh4t 
 there  is  no  God  hut  one. 
 
 If  now  we  would  but  fearchmto 
 cue  Celves,  and  make  inquiry  into  out 
 hearts,   how  Uttle  (IfeaOftiouldwc 
 find  of  God  thecc>How  full  ftiould  we 
 fee  our  felves  of  fuperftition  &  propha- 
 ncnefs  ?  Having  plac'd  worfe  things 
 inGod^sftead  ,  then  any  of  his  own 
 creatures  ,  which  was   the  folly  of 
 Heathenifm  j    fctting  up  felf  in  the 
 Throne,  ferving  divers  lufts  and  plea- 
 
 fures,  preferring  every  vanity  before 
 him,  making  our  Belly,  ourintereft, 
 ourrport,ourrin,ourGod.Settingnot 
 
 his  fear  before  our  eyes  ,  nor  living  at 
 all  to  his  glory  •,  and  in  (hort,  being  by 
 profe(rionindced,c^r//?/4»^,  butm 
 converfation,  ^theip.  who  know 
 that  there  is  a  God ,  &  yet  glonfie  him 
 not  as  God  ,  To  that  we  may  juftly 
 make    ufc  here  of  the    Churches 
 Prayer  ,  Lord  have  mercy  upon  us, And 
 incline  our  hearts  to  keep  this  Lalfi. 
 
 The 
 
i75 
 
 Thtficond  Commandement. 
 
 The  firft  prefcribes  the  objcd  of 
 our  worfliip  ,  and  forbids  a  hlfe  God; 
 This  regulates  the  manner  and  way 
 ofworfhip  ,  and  prohibits  afalfefer- 
 viceofthe  true  God.  And  herein  the 
 confidence  of  the  Roman-Church  is 
 to  be  admir'd  ,  which  to  defend  its 
 Idolatry  ,  fears  not  to  commit  facri- 
 ledgc,  and  caflieirs  this  Gommande- 
 mcnt  from  being  one  of  the  ten.think- 
 ing  they  make  good  amends,by  as  ab- 
 furdly  parting  the  Tenth,  as  they  have 
 audacioufly  remov'd  this.  And  what 
 they  fay  for  themfelves ,  that  they  doe 
 not  worfliip  the  Image  it  felf,  but  God 
 at.orby,  or  through  the  Image  ,  and. 
 thatthefcrviceistranfientto  theldoll 
 and  terminated  upon  God,  is  no  more 
 then  an  ingenuous  Idolater  of  Hea- 
 then Rome  would  have  faid;  feeing 
 nomanofunderftandingcouldbe  (o 
 blockilli ,  as  to  pay  the  civility  of  his 
 S  z  de- 
 
i76  jheViv'fton  of 
 
 devotions  to  a  log  of  wood ,  or  to  an 
 Aitift'sphamalm,  and  carefs-adead 
 things  but  they  furcly  meant  their  Ad- 
 oration to  the  Deity  reprefented  and 
 underftood  by  thatgrolsrefemblance. 
 Poflfibly  the  vulgar  fort  lookt  no  far- 
 ther then  the  Idoll  it  felf ,  which  may 
 (I  fuppofe  without  breach  of  Charity) 
 
 be  thought  of  a  great  part  of  the  Laity 
 amongft  thefe  Chriftian  Idolaters, 
 whofe  Ignorance  is  the  mother  of 
 their  Devotion  ,  who  if  they  knew 
 God  better  according  to  the  firft 
 Commandement,wouldnotworihip 
 
 Images  contrary  to  the  fecond. 
 
 This  Commandement  hath  two 
 parts ,  an  Explication  ,  and  a  Reafon ; 
 The. explication  fitft  of  the  objcft 
 what  is  meant  by  Idoll  ,  fet  down  in 
 twoterms.  Graven  lmage,ora»ylike* 
 nefs ,  amplified  by  Indudion  Or  a  par- 
 ticular enumeration  ofthings  in  Hea- 
 ven above ,  in  the  earth  beneath ,  or  in 
 thel»ater  under  the  earth  ,  which  arc 
 the  three  great  parts  of  thcUnivers* 
 
 wherein 
 
thefecondCommMdtmtnt.  277 
 wherein  all  things  are  contained:  by 
 this  means  leaving  no  cvafion  for  Ido- 
 latry, no  thing,  no  place  unnam'd,that 
 might  be  abus'd  to  fuch  a  purpofe. 
 Secondlyof  the  Aft,  what  the  making 
 to  ones  felf  means  ,  and  that  in  two 
 terms  too ,  Bol»ing  doT^n  to  them  ,  or 
 xyidoration  ,  and  iporfoip  qx.  fervtce  ^ 
 For  fo  the  word  in  the  original  ex- 
 ^refles  it,  fcybidding  the  DhUa  the 
 lower  wor/hip  ,  as  well  as  the  LatrU^ 
 the  higher  ,  and  voiding  that  idle  di- 
 ftinftion  of  two  forts  of  religious 
 worfhip.The  Re.afon  is  fetch'd  from 
 the  nature  of  God,  reprefented  here 
 by  four  attributes ,  His  power  for  he 
 is  ^firong  God ,  fo  the  Hebrew  word 
 f/fignifies,  and  fo  the  Septuagint  ren- 
 derit.  Hisjealoufie,  Uc  h  ajeaious 
 God.  Hisluftice,  demonftratcd  inhis 
 vengeance  upon  finners  ;  And  his 
 mercy  ,  that  he  deals  kindly  w  ith  the 
 righteous;  where  he  aggravates  the 
 guilt  of  the  one,  and  heightens  the  re- 
 fpe£t  of  the  other,  by  the  title  he  gives 
 S  3  them. 
 
27S  Thou/halt  not  make  to  thy  felf. 
 them  J  Thofe  he  Ctilcs  his  enemy es  and 
 haters ,  i.  e.  thofe  which  tranfgrefs  his 
 Lawsjcfpecially  this:Thefe  h[s friends 
 and  lovers »  to  wit,  that  keep  his  Com- 
 mandements.  And  he  is  juft  and  mer- 
 citul  not  only  to  them  ,  but  to  their 
 potterity  after  them  alfo,  yet  with  this 
 difference  that  his  vengeance  ftops  at 
 the  third  or  fourth  gemration ,  but  his 
 kindncfs  propagates  it  ^\Uo  thou/ands. 
 
 Thqu  Shalt  Not  Make 
 Unto  Thee.  This  do's  not  then 
 fimply  forbid  making  Images  or  pi- 
 Oures  ,  nor  condemn  the  Art  of  the 
 graving  toole  and  the  Pencil  ,  as  if 
 carving  and  painting  were  fmfull  em- 
 ployments. Statues  and  Pidures  may 
 be  had  for  civil  ufe,  i.e.for  ornament, 
 for  memorial  or  feme  biftorical  re- 
 pr'efcntation ;  but  the  religious  ufe  of 
 them  is  forbiddcn.fo  as  to  fet  them  up 
 to  worftiip  ,  as  Nebuchadnezzar  gave 
 order  for  his  I  mage,  and  asihelfrae- 
 litcs  caus'd  ^aron  to  make  them 
 
 a 
 
Afty  graven  Iwage,  279 
 
 a  calf  1  which  whether  they  had  fiom 
 ttie  Egyptians  praftice  ,  or  tran- 
 fcrib'd  from  tiie  copy  of  the  Taber- 
 nacle ,  where  the  Chernbs  were  in 
 the  fame  fliapc  ,  it  was  fo  provoking 
 a  (in, that  u  CMofes  in  zeal  broke  all  the 
 Commandements  in  pieces  to  fee 
 them  break  this  one  j  yet  thefe  Che- 
 rubs and  other  pifturei,  in  all  manner 
 of  curious  work  ,  were  in  the  Taber- 
 nacle and  afterwards  in  the  Temple, 
 without  fcandal-jfor  'tis  not  the  Image 
 but  the  Image- wordiip  that  God  is 
 offended  at. 
 
 Any  Graven  Image  Or 
 Any  Likeness.  The  former 
 word  is  of  a  limited  fenfe,  but  this  lat- 
 ter is  fo  general  as  to  denote  ail  pi- 
 dures,  or  refemblancesvvhatfoever, 
 whither  carv'd,  and  cut  out ,  in  wood 
 or  ftone,or  caft  in  bra(s  or  other  met- 
 tlc,or  limn'd  and  drawn  in  colours. or 
 interwoven  and  embroider'd  in  cloth, 
 or  whatever  other  way  art  and  fancy 
 canfind  out.'  S  4  Of 
 
 \x£xtdit\9> 
 
2S0  idolatry  o/aU 
 
 Of  Any  Thing  That  Is 
 It4  Heaven  Abo^e.  The  Sao, 
 Moon  and  Scars ,  fueh  as  the  horfes  of 
 the  Sun,  (we  read  of,)  and  the  ftar  of 
 Recnphan,  and^  Diana  of  the  Ephe- 
 ^ans;or  inthe  higheft  heavens.  Saints 
 and  Angels,blefled  fpirits. 
 
 0%  That  Is  In  THE  £arth 
 Beneath.  As  trees  ,  groves  and 
 high  places,  herbs ,  as  thofe  of  Egypt 
 worfliipped  their  leeks  and  onions, 
 birds  and  beafts  ,itbeingthe  heathen 
 fafliion  r''  as  the  Apoftletooobferves 
 it)  to  change  the  glory  of  the  incor- 
 ruptible God  into  fuch  unworthy  fi- 
 militudes.Or  men  them(elves,though 
 a  diviner  creature  ,  whether  living,  as 
 flero^wsiS  ador'd  ;  or  dead  ,  it  being  a 
 common  ufe,  to  canonize  thofe  after 
 death  who  deferved  well  in  their  life; 
 jiay  even  the  worft  of  Tyrants  ,  that 
 have  liv'dthc  prodigies  of  mankind , 
 have  had  a  fear  and  reverence  furvive 
 ihem  ,  fo  far  ^s  to  hgve  their  names 
 
 con- 
 
 wpian|,Lucina>I.unaa//On«.  z\(>m.i.n. 
 
^        kinds  of  Creatures.        aSi 
 
 coofccrated ,    and  get  the  opinion  of 
 divinity,  after  their  deaths. 
 
 Or  That  Is  In  The  Wa- 
 ters Under  The  Earth, 
 ^sfi(hes,Sea-monftcrs,(uchasyDd;§;(?w. 
 forthemiftaken  devotion  of  the  poor 
 Heathens  fill'd  all  the  Elements  with 
 imaginary  Deities.  Nor  did  Heaven, 
 Earth, and  Sea, afford  room  enough  to 
 their  bufy  fancy  ,  but  they  have 
 fearched  Hell  too  ,  for  fomewhat  to 
 worfliip  ,  and  the  Divel  himfelf  has 
 notefcaped  thebafe  flatteries  of  men: 
 The  Indians  to  this  very  day  worfhip- 
 pinghim  ,  and  perfvvaded  by  thofe 
 frightful  apparitions  he  makes  ,  to 
 think  that  their  devotion  is  not  mif- 
 placed }  nor  is  it  much  wcndcr,  when 
 his  inftruments  »  grand  Qfurpers  and 
 Impotlors  of  the  world  ,  have  been 
 own'd  by  abufed  people,  into  a  divine 
 efl:ecm,  and  honoured  with  blafphe- 
 mous  Idolatry. 
 
 THOU 
 
 J  from  AT  pifcis,  rathtr  thm  \Mr\  fiumentum. 
 
z%z       To  Boifi  dol»n  and  Serve. 
 
 Thou   Shalt   Not  Bow 
 Down  To  Them,  by  proftra- 
 tionoftby  body   ,  falling  flat  on  thy 
 face.or  bending  thy  knee ,  (hew  them 
 any  refped.as  the  manner  was  to  wor- 
 ifhip  Baal  i.e.  the  image  oiBaaly  for  fo 
 *  the  Apoftle  renders  it,  Baal  or  Beius 
 himfelf  having  been  a  great  Prince, 
 and  for  his  magnificence  and  great  at- 
 chievements.confecrated  by  his  coun- 
 try, men  to  divine  worftiip. 
 
 Nor  Worship  Them  or 
 Nor  Serve  T  h  e  m  ,  for  the ,  o- 
 ther  word  is  more  frequently  us'd  for 
 worfliip.  thou  (halt  not  give  them 
 any  honour  ,  nor  wait  upon  them 
 with  any  attendance  ,  but  look  upon 
 them  as  they  are  in  themselves  ,  as 
 dead  livelefs  thisgs ,  that  cannot  help 
 themfelves»  that  have  eyes  andjce  not, 
 &c.  Thou  flijlt  not  offer  to  them  ia- 
 cn{ice,nordo  any  other  aft  of  fcrvicc 
 as  belongs  to  God's  worfliip  ;  And  'tis 
 ftrange  to  confider  how  turious  even 
 
 the 
 zT»B«=txy«.  fits')'/.  7^'»,ti.4.   sn)ntn?n.   • 
 
Idolaters  Crtiell.  28  j 
 
 the  Ifraelites  were  grown  ,  in  their 
 Idolatrous  pra^ifes.when  they  caus'd 
 their  own  children  to  pafs  through 
 the  fire  KoUMoloch  ,  performing  that 
 to  the  Divel, which  Abraham  was  not 
 permitted  to  doc  to  the  true  God. 
 Where  we  {ee  the  difference  betwixt 
 true  Religion  and  Idolatry  ,  that  God 
 reftrains  his  fervantSjfrom  thofe  aufte- 
 rities  which  he  might  require ,  but  the 
 Divel  puts  on  his  worshippers  upon 
 the  moft  bloody, and  unnatural  cruel- 
 ties.Thus  Baah  priefts, and  ^  fomc  o- 
 thers  were  inftruftedtocutandflafn 
 themfelvcs  ,  and  as  it  were  offer  up 
 themfelves  ,  an  unreafonabie  fervice. 
 Thus  far  the  preccpt.now  follows  the 
 reafon  of  the  precept. 
 
 For  I  TheLordThyCop 
 Am  a  Strong  God;  orasihe 
 Septuagint  and  Vulgar  read  it ,  lam 
 the  Lor ci thy  Cod,  repeating  that  dou- 
 ble obligation  which  wasufedinthc 
 Pfeface,taken  from  the  power  of  God, 
 
 and 
 
 b  Ctrjbanta,  Galli,  &c. 
 
2S4  VAaftrongGod. 
 
 and  his  goodnefs.  That  he  is  a  Brong 
 Cod  ,  implyes  how  much  he  differs 
 from  any  Idol ,  for  an  Idol  is  nothing 
 in  the  world.God  is  £/,but  thefe  Idols 
 ate£//7/w,Godsbf  no  torceand  of  no 
 worth,and  ^^////w.dunghil  gods.Thc 
 Divcl  at  beft  (which  is  one  of  his 
 dreadfulleft  titles)  is  but  Bee/zeM,  a 
 godofflyes  ,  but  God  is  the  Lord  of 
 Honfts.    'Tis  God's  ufual  challenge  to 
 ihefe  Idols  that  rob  him  of  his  wor- 
 fliip,  when  he  tells  them  that  he  made 
 Heaven  and  Earth  ,  and  they  lorry 
 things  were  themfelves  made  by  the 
 hands  of  men. The  Prophet  IJAiah  has 
 inahanfomlrony  ,  put  Idols  them- 
 felves out  of  countcnance,f^rf/>.44'3\ 
 place  worth  the  turning  to  ,  for  any 
 one  that  is  in  danger  of  being  tempted 
 to  fottifh  Idolatry. 
 
 Jealous  Who  will  not  part 
 with  his  honour  to  another,  that  will 
 be  loved  without  a  ri^val;  and  though 
 hedcfpifenotabroken  heart,  yet^ill 
 
 not 
 
Go^s  lealou/y,  285 
 
 not  accept  a  divided  one  ,  but  wiU 
 havealiornonc;  and  which  is  the  cf- 
 feft  of  jcaloufie  ,  when  he  finds  the 
 aflfeftions  goe  aftray  from  him  and 
 wander  after  other  loves ,  he  turns  his 
 extremelove  into  extreme  hatred  ,  & 
 thofe  flames  burn  into  rage.  'Tisati 
 Allegorie  God  often  delights  to  ufe. 
 comparing  his  Church,  (his  beloved 
 ones)  to  a  rpoufe  or  betrothed  wife  & 
 himfelf  to  a  kind  but  jealous  husband. 
 Idolatry  he  accounts  difloyalty  to  his 
 bed,  andfrequentlyjexpoftulates  with 
 his  people  for  their  going  a  whoring 
 after  their  own  inventions ,  and  their 
 fpiritual  fornications,  and  threatens  a 
 Billot  divorce  ,  yet  fo  that  upon  the 
 Harlot's  return  and  amendment  he 
 will  receive  her  again  into  the  em- 
 braces of  his  love.  There  are  two 
 qualityes  in  jealoufy,  which  render  it 
 terrible;  that  'tis  very  vvatchfull,to  find 
 the  offence;  and  as  revengeful,  to  pu- 
 nifh  it.  And  ihcfc  the  more  dreadfull 
 in  God ,  in  that  his  knowledge  is  infal- 
 lible. 
 
2  86  What  God's  V if  tition. 
 lible,  his  power  irrefiftible,  and  his 
 vengeance  unfufFerablc.  And  if  God 
 allow'd  fuch*  cruel  tryals  to  the  bare 
 furmifes  of  men ,  to  prove  the  fidelity 
 of  their  wivesj  how  will  the  cop  of  his 
 wrath  rot  the  thighs,  and  the  wombs, 
 the  pofterity  (I  mean)  of  Idolatrous 
 worfliippers,that  provoke  him  torjea- 
 
 •  loufy  with  their  abominationij 
 
 Visiting.  A  word  taken  from 
 the  manner  of  Magiftrates  dealing 
 with  offenders ,  who  firftgoe  with  a 
 commiflfion  to  examine  and  enquire 
 into  the  fad  j  to  (liow  God's  leifurcly 
 
 •  proceeding  to  fentence;  as  in  the  cafe 
 of  Sodom,  he  went  down  to  fee  whe- 
 ther the  fin  was  according  to  the  cry; 
 and  fo  before,  came  down  to  view  the 
 tower  of  Babel  ,  and  take  a  judicial 
 cognifance  of  the  bold  attempt  of 
 the  builders,  before  he  confounded 
 them  and  their  language.  He  vifits 
 then  in  judgement,  when  he  comes  to 
 p»ni/h,  and  toafflidfor  fin  :^whencc 
 
 'tis 
 
The  iniquity  of  Fathers,       287 
 
 Vis  ulualto  fay  of  the  plague  or  any 
 grievous  ficknefs,  it  is  Gods  vt fit ation. 
 
 The  Iniquity.  Ifaniniqui' 
 ty  will  not  fcape  ,  what  will  become 
 ofg  rofstranfgrelTions  r  And  if  chil- 
 dren muft  fmart  for  the  iniquity  of 
 their  parents  ,  what  judgements  arc 
 prepar'd  for  an  Idolatrous  pofterity  \ 
 what  penaltyes  muft  the  parents  them- 
 felves,  (who  arc  wilfulltranfgreflbis, 
 and  Idolaters;  expert  to  undergoe  \ 
 Thus  the  words  afford  a  gradation. 
 
 Of  The  Fa  the  rs.  Mens  fins 
 doe  not  dye  WMth  thenii  but  furvivcj 
 and  the  wicked  man  idfcs  a  fad  lega- 
 cy to  his  relations,  and  makes  divine 
 vengeance  his  executor.  So  much  is 
 pofterity  concerned  ,  in  the  virtues  or 
 vices  of  their  Aneeftours,that  accord- 
 ing as  the  fathers  arc  good  or  bad,  fo 
 the  children  are  to  inherit  a  bleftlng  or 
 acur(e.  Happy  are  thofe  children, 
 who  can  challenge  a  (hare  in  God's 
 
 fa- 
 
2  S  S  Vpon  the  Children 
 
 favour  ,  by  their  intereft  in  their  Fa- 
 ther's Covenant  with  God  ;  andas 
 unhappy  that  family  ,  which  hath 
 God's  wrath  intaii'd  upon  it  ,  by  the 
 wickednefs  of  a  progcnitour.  What 
 loadof  judgement  is  to  fall  upon  the 
 latter  ends  of  the  world ,  when  not  on- 
 ly our  own  fmsgoe  over  our  head,  as 
 a  burden  too  heavy  for  us  to  bear,but 
 the  iniquityes  of  former  times  are  aifo 
 added  to  the  heap. 
 
 Upon  The  Children. This 
 procedure  feems  to  thwart  the  rules 
 of  luftice;  if  the  fathers  cat  four  grapes* 
 ihall  the  cliuldrens  teeth  be  fet  an 
 edge?  God  Iflhfelf  has  ^  other  where 
 difelaim'd  this  courfe.  The  Ton  (hall 
 not  bear  the  father's  iniquity ,  nor  the 
 father  the  (bn's ,  but  the  foul  that  fins, 
 that  fhall  dye :  it  muft  be  an  extraor- 
 dinary offence  needs ,  that  puts  God 
 upon  fuch  an  extraordinary  way,  that 
 makes  him  involve  poftetity  in  the  ca- 
 lamity of  their  predeceffour's  guilt. 
 
 'Tis 
 
4  coniittonal  Threat,  it 9 
 
 *Tis  anfwer'd,  &  the  *  Chaldce  Inter- 
 preter fpeaks  it  plain  ,  that  the  threat 
 is  conditional,  and  fuppofes  the  chil- 
 dren to  tread  in  the  fteps  of  their  fa- 
 thers }  and  then  'twill  be  but  juft,  that, 
 ifthefinrunin  ablood  ,  the  punifli- 
 mentfhould  defcen^  too,  And  indeed 
 the  Text  affords  this  anfwcr  ;  for 
 though  we  render  it  of  them  that  hate 
 wfjthe^Greckis  moreclofcto  the  He- 
 brew ,  to  them  that  hate  me  5  to  inti- 
 mate ,  ,that  only  thofe  children  (hall 
 fuffcr  for  their  father's  Idolatry  ,  who 
 pra^ife  it  themfelves  ;  And 'tis  com- 
 monly  obferved,  that  childten  rather 
 become  worfe  then  their  parents 
 then  better ,  by  adding  their  own  per- 
 fonal  wickednefs  to  that  which  they 
 draw  from  their  loyns  j  beGdcs  the 
 great  advantages  ,  which  domeftick 
 examples  h  ave,  powerfully  to  rccom  • 
 mend  any  vice  to  childrens  imitation. 
 This  then  will  be  no  more  then  what 
 we  doe  to  young  wolves ,  whom  we 
 execute  not  only  for  the  mifchiefs  the 
 T  old 
 
 ejmo  pa  9uipergunt  peccarepoftpatrei  fuas. 
 
290  7*^  ^^^  ^^^^^ 
 
 old  ones  did^buc  for  a  mifchievous  na« 
 turc  ot  their  own.  Thustrealbn  to  a 
 Prince  attaints  the  blood  of  the  whole 
 family  down-ward,  and  Idolatry  is  no 
 lefs  then  high  Treafon  to  the  King  of 
 Kings.  Another  anfwer  is,  that  tem- 
 poral  afflictions  are  here  meant, which 
 many  tiriics  lay  hold  upon  innocent 
 peribnSjfor  the  guilt  of  their  relations. 
 For  we  muft  not  fuppofe ,  that  all  arc 
 wicked  who  appear  wretched,  feeing 
 that  Innocence  may  be  exercised  with 
 the  miferics  of  this  life,  which  will  be 
 acquitted  from  the  torments  here- 
 after ;  juftice  fo  contriving  it,  that  the 
 fathers  (hall  fee  themfel  ves  punifti'd  in 
 theafBi^ion  of  their  children. 
 
 To  The  Third  And 
 Fourth  Generation.  Gods 
 glory  is  fo  much  concerned  in  this 
 Commandement,  that  upon  the  vio- 
 lation ofit  he  gives  thereins  to  his  fu- 
 ry ,  and  vengeance  reaks  it  felf  upon 
 the  offender, and  thofe  that  belong  to 
 
 him 
 
and  fourth  Gf^frt^ion,  2  91 
 himfofkccely,  th^thjechijdrcn  un- 
 born fhaJl  rme  ,it.  Upon  other  pcca- 
 fioas  he  thinks  it  enough  ,  fi  to  bring 
 the  delinquent  himfelfto  punifhments 
 but  in  this ,  the  whole  family  lyes  at 
 ftake,  and  his  anger,  as  if  he  had  de- 
 fign'd  them  immediately  for  Hell  fire, 
 burns  from  generation  to  generation. 
 One  will  not  afford  fewcl  enough  foe 
 wrath,  norracrificefufficient  for  ato- 
 iiement,-  nor  will  the  Three  Pcrfons 
 pf  the  God-^ead ,  whofe  Majefty  is 
 wounded  by  Idolatrous  worfliip ,  be 
 contented  with  twoj  but  there  muft 
 be  a  third  generation  to  fatisfy  the  in- 
 jured Trinityj  And  becaufe  the  finnqr 
 may  live  to  fee  his  great  grand- chil- 
 dren .there (hall  be  added  2i fourth,  in 
 the  fight  of  whofe  miferyes  he  may 
 fuffer.  Thrice  then  and  font  times 
 i.e.  compleatly  and  fully  accurfed,  are 
 Idolaters.  The  meaning  may  be  too, 
 that  judgement  may  fleep  a  while  and 
 forbear,  till  one  or  two  generations  are 
 ovccj  but  God  will  awake,  andpur- 
 T  2  fuc, 
 
 g  ^i  in  the  thirtU 
 
2  9  i       idolaters  Haters  of  God. 
 fuc,  and  overtake  the  finncr,  at  the 
 leart  in  his  third,  or  fourth  genctation, 
 and  account  with  him  in  his  pofte- 
 rity. 
 
 Of  Them  That  HaTe  Me. 
 And  who  thofe  are*,  thcoppofition 
 will  flicwjfor  who  are  th'olc  that  love 
 God  5  'ris  added  by  way  of  explana- 
 tion i  Thofe  that  keep  his  Commande' 
 ments  ,  who  are  thofe  that  hate  him 
 then,  but  thofe  that  break  them  \  A 
 Character  which  he  particularly  fixes 
 upon  Idolaters,  as  if  this  CommandC' 
 ment  were  moft  dear  to  him  ,  and  he 
 had  no  enemyes  but  thofe  that  wrong 
 himinhis  woifliip. 
 
 And  Shewing  Mercy. This 
 looks  like  Sun  fhine  after  a  ftorm ; 
 As  God's  juftice  detcrrs  from  evil ,  fo 
 his  mercy  invites  to  good.  The  com- 
 mand is  temper'd  &mixt  with  threat 
 and  promifc ,  which  though  it  come 
 laftofthetwo  ,  is  not  the  kaft  ;  but 
 
 what 
 
The  extent  of  God's  mercy.  2  9  j 
 whatit  Wants  in  the  haft  ofpropofal, 
 it  has  in  the  proportion  of  its  extent ; 
 for  whereas  juftice  reach'd  but  to 
 three  or  four  generation sj,;  mercy 
 fpreads  it  ielf      .rio(Ujz 
 
 Unto  Thousands,  tt.thou- 
 /and generations  •.  or  elfe  it  do^s  nop 
 anfwer  the  third  and  fourth  of  the 
 threat.  How  merciful  an  c^^prefllon 
 this  to  ftretch  out  metcy  for  many 
 ccnturyes  of  years,forfome  hundreds 
 ofgenerations  beyond  the  end  ofthe 
 world ;  ^  for  by  computation  K^dam 
 himfelf  in  ftrait  line  cannot  be  con- 
 ceiv'd  to  have  (o  many  generations 
 defcending  from  him  ,  when  three 
 fourteens  /.  e.  fourty  and  two  genera- 
 tions make  up  the  whole  Genealogic 
 ofChnft,  up  to  AbrAham'y  and  from 
 jibraham  upward  are  not  very  many. 
 This  was  to  fliew  the  Infinite  excels 
 of  his  mercy  over  h  is  luftice  ,  even  to 
 a  boaft,  which  will  be  made  good  tooj 
 for  if  God's  fervant  have  not  generai 
 T  3  tions 
 
 h  jLamum  millcGoie  ducis  it  hyperhaHcal. 
 
i9f  Cocii'skindnefsto 
 
 tions  enough  to  brejjfattncrs  with  him 
 in  glory ,  his  dWft  glory  will  receive 
 the  greater  additions,  find  himfelf  in- 
 herit the  Wefling,  Which  would  have 
 been  due  to  his  poftcrity . 
 
 Of  TriEM  That  Lov£  Me, 
 
 And  Keep  My  Cg^mmande- 
 Ments.  Or  as  4he  Hebrew  has  itv 
 ^nd  the  Greek  renders  it ,  fo  tho/e  thAt 
 love  w^jfeeing  that  the  children  of  the 
 Godly  forfeit  their  ftiare  in  the  pro- 
 faiifcs ,  if  they  be  not  godly  too  ,  and 
 their  wickednefs  makes  them  unea- 
 pable  of  a  bleffing  ;  ^  as  God  himfelf 
 has  d^elar'd  it :  For  Heaven  is  hideed 
 aninheritance  ,  as  God  the  Father  of 
 mercyes  of  his  free  grace  beftowsit; 
 but  'tis  a  purchafe  too,as  we  are  bound 
 to  ftrive  to  enter,and  to  work  out  our 
 falvatioh.  Yet  'tis  true  in  a  temporal 
 fenfe  ,  and  obfervation  will  make  it 
 good  ,  that  thfe  wicked  children  Of 
 godly  parents  hate  fomewhat  extra- 
 otdiriary    providence    attend  them 
 
 ni 
 
 i  >tT\'\vh  vots  ttyavSm /M,    k  Et.ekjt.io. 
 
the  children  of  the  Godly.       295 
 in  tbis  w  orlcl,and  fare  much  the  better 
 for  their  fathers  fakesjGod  being  very 
 tender  of  their  concerns,who  are  zea- 
 lous for  his,aad  having  therefore pro- 
 mis'd  ,  that  it  (hall  be  well  with  thofe 
 that  fear  him,  and  with  their  feed  after 
 them.  He  owns  them  here  as  friends, 
 and  will  not  forget  them  in  their  rela- 
 tions, but  will  fhevv  them  all  the  kind- 
 ne(s,  which  they  are  capable  of.  And 
 thus  the  Ifraclites  in  their  diftreHes 
 thought  it  a  great  argument  in  their 
 Prayers  to  plead  with  God  ,  not  the 
 merits   ,  but  the  memoryes  of  their 
 fore,  fathers,  /^^r4^4w,  I  fade  and  lacob. 
 What  better  portion  can  a  loving  fa- 
 ther provide  tor  his  children  }   what 
 greater  legacy  of  love  leave  behind 
 him ,  then  God's  favour,  and  an  inter  - 
 eft  in  divine  mercy  > 
 
 Who  are  thofe  God  here  calls  his 
 Lovers ,  his  Friends  >  thofe  that  keep 
 his  commands  ,  thatobferve  his  pre- 
 cepts. For  indeed  friendfhip  confifts  in 
 the  union  of  minds  ,  and  the  com- 
 
 4  pliance 
 
296     TheReafinoftheCorHwand,    f 
 
 pliance  of  wills:  And  'cis  the  nature 
 of  lovetofeek  by  all  means  to  pleafe 
 the  party  loved  ,  and  not  to  crofs  his 
 defircs  or  give  him  any  offence.  This 
 is  the  true  mark  of  our  love  to  God,  if 
 we  are  carefuli  to  keep  his  com* 
 mands ,  to  doe  what  he  would  have 
 us  doe.  And  who  would  not  love 
 dod ,  that  loves  himfelf^  and  feek  his 
 friendfliip,  who  is  fo  ready  to  engage 
 his  kindnefs  to  us  and  our  heirs  for  e- 
 vcr  ,  and  requite  our  love  zthoufmA 
 fold? 
 
 This  reafon ,  as  it  contains  a  threat 
 and  a  promife ,  and  is  grounded  upon 
 the  luftice  and  mercy  of  God,  is  com- 
 mon to  all  the  Commandements;  but 
 is  peculiarly  anncx'd  to  this ,  as  that 
 which  God  takes  the  greateft  care  of, 
 and  is  moft  jealous  of  the  breach;  and 
 it  may  juftlyoccafionour  wonder.to 
 confiderthatnotwithftanding  God's 
 ftridtnefs  in  propounding  the  com- 
 mand  ,  and  his  feverity  upon  the 
 breaches  ;  yet  his  own  people  have 
 
 been 
 
The  Summ  of  it.  297 
 
 been  ever  forward  to  run  into  Idola- 
 try ,  and  to  take  example  from  thofc 
 very  nations,  whom  they  themfelves 
 for  this  very  fin  ,  have  by  God's  com- 
 mand rooted  out  of  their  land  and 
 country  :  So  that  it  fliould  feem  there 
 was  but  too  great  reafon  ,  why  this 
 reafon  fliould  be  fet  particularly  to 
 back  this  command. 
 
 The  meaning  of  the  precept  Is  this. 
 Thou  flialt  not  make  ufe  of  any 
 Imagc,whether  graven  of  w hatfoever 
 metall,  gold  or  filver  ;  or  cut  out  of 
 ftone,orcarv'din  wood,  orfafliion'd 
 in  wax  ,or  what  other  material  foever, 
 or  any  picture  drawn  or  pourtray'd 
 in  cloth,  paper,  &g.  or  any  likenefs 
 and  refemblance  of  any  creature  in 
 the  whole  world ,  for  a  religious  pur- 
 pofe.in  the  way  of  worfliip,  upon  any 
 pretence.  Thou  llialtnotwoifhip  the 
 work  of  mens  hands,  or  the  work  of 
 their  brains,  neither  Image  nor  imagi- 
 nation; rtone  of  my  creatures,  much 
 
 lefs 
 
29S  The  meaning  of 
 
 lefs  any  of  thine  own.  Thou  /halt  nei- 
 ther worfliip  them ,  nor  me  by  themj 
 but  (halt  confult  my  word ,  and  fetch 
 thence  the  rules  and  waycs  of  wor- 
 fiiip  i  Thou  /halt  not  be  led  by  the  ex- 
 ample of  Heathen-people ,  whofe  ig- 
 norance of  me  may  be  (bme  excufe  to 
 their  Idolatry  ,  to  follow  their  pra^i- 
 fes ,  and  turn  my  glory  into  the  like- 
 nefs  of  any  corruptible  thing.The  Sun 
 and  Moon  and  Stars  above  thee /hall 
 not  dazzle  thy  mind  by  their  luftre,  fo 
 as  to  forget  me»  and  pay  that  homage 
 to  thofe  glorious  lights ,  which  is  due 
 to  me  ,  wholive  in  unapproachable 
 lightj  The  trees  and  fpringSjbread  and 
 wine,  and  other  bleffings  of  life ,  /hall 
 not  for  their  ufcfulnefs  and  lor  that 
 helpful  virtue,  which  I  their  Creator 
 have  put  into  them  ,  win  fo  much  up- 
 on thy  afFedions  ,  astoaflcribethat 
 honour  to  them  ,  which  belongs  to 
 their  Maker;  nor  ihall  the  wonders  of 
 the  deep,  and  theprodigious  fecrets, 
 which  1  have  laid  in  the  womb  of 
 
 the 
 
the  feeond  Commandement.     z  99 
 
 the  feas,  fwallow  Up  thy  admiration, 
 fo  as  to  drown  that  refped  which 
 thou  oughtft  to  have  for  mej  the  fight 
 of whatfoever  excellency  ,  or  convc- 
 tiienee ,  6t  dreadfulnefs  in  any  of  the 
 creatures,  ftiall  but  ferveto  give  thee 
 an  oecafion  of  magnifying  my  glo* 
 tious  perfections  ,  and-goodnefs  and 
 jJowerj  not  to  fix  thy  devotion  upon 
 them  }  for  I  commanded  and  they 
 were  made  for  my  own  glory  ,  and 
 for  thy  ufe,notfor  thy  worfiiipj  The 
 Angels  thou  fhalt  refpeCtas  my  mel- 
 fengers ,  arKi  receive  my  errands  with 
 reverence,  butfhaltnotby  worftiip- 
 pingtherti  make  them  my  fellows; 
 The  Saints  who  n6w  reft  from  their, 
 labour,  and  have  left  thee  their  exam- 
 ples of  a  holy  life  ,  thou  fhalt  remem- 
 ber with  thanks  and  endeavour  to 
 imitate  ,  and  thus  make  them  the 
 bb']t€t  tiot  of  my  jealoufy  ,  but  of 
 thy  1  etnulatiort.  The  evill  ipirits 
 fliall  not  fright  thee  into  religious 
 obfervance  ,   being  able  to  doe  no 
 
 more 
 
 1  K3p  "tn  m  Dm,  u  unda-y  by  rit  M^.Dcas  sinulacor. 
 
300  The  meaning  of 
 
 more  hurt  then  I  let  them  j    Thou 
 (halt  not  with  bafe  flattery  Idolize  the 
 pcrfons  of  men,whcther  they  beGood 
 or  Great ,  but  carry  a  refped  fubordi- 
 nate  to  me;  1  n  fine.  Thou  flialt  not  fet 
 thy  affe^ions ,  and  refpefts  upon  any 
 thing  ,  fo  as  to  make  it  an  Image  of 
 jealoufy.     Thou  fliait  not  fall  flat  on 
 thy  face  before  any  creature ,  or  its  re  • 
 femblance,  nor  bow  thy  knee  nor  kifs 
 thy  hand,  nor  make  any  other  fign  of 
 adoration,  nor  pray  to  them, or  before 
 them,or  ufe  any  other  gefture  of  wor- 
 (hip  ,  however  thou  mayft  pretend  to 
 dired  thy  intention;  nor  (halt  thou 
 pay  them  any  religious  fervice  or  at- 
 tendance, by  building  groves,  temples 
 and  altars,  by  makingpriefts,  and  ap- 
 pointing (acrifices  or  any  other  rites. 
 Butthoii  fhalt  worfhip  me  the  Lord 
 ihyGod  ,  and  me  alone /halt  thou 
 ferve,  inbody  as  well  as  (oulJ  for  1  am 
 the  Creatourofboth  j  and  though  I 
 amafpirit,  andamtobeworftilpped 
 infpititandintruth,  yet  your  bodycs 
 
 alfo 
 
theficond  Commandement,     301 
 
 atfo  fhall  be  temples  of  my  holy  fpirir, 
 &  I  will  be  fandified  in  them  in  the  ufe 
 of  fuch  holy  rites  and  Ceremonies,as  I 
 have  appointed,  &  (hall  hereafter  ap- 
 point in  my  word  and  by  my  Church; 
 that  all  things  in  my  fervicemaybe 
 donedecently,&  in  order.Thou  flialc 
 therefore  worfliipme  according  to  my 
 appoititments ,  cometomy  houfein 
 m^fear ,  &  behave  thy  felf  with  care 
 and  reverence  in  the  holy  place,  whilft 
 thou  art  in  my  prefence ,  in  the  perfor- 
 mance of  ail  religious  ad:s ,  and  (halt 
 bow  down  to  me,  &  kneel  before  the 
 Lord  thy  Maker.  Thou  (halt  not  con- 
 fult  with  witches.  Or  ufe  other  unlaw- 
 ful means ,  nor  (halt  thou  regard  for- 
 ceries  ,  or  any  fuperftitious  obfer* 
 vances .  Laftly ,  thou  (halt  give  thy  felf 
 up  wholly,  both  in  body,  foul  and  (pi- 
 rit,tomy  wor(hip  ,and  (halt  dedicate 
 thy  felffotomy  fcrvice,  that  thy  body 
 alfo  may  become  a  Temple  of  the 
 holyGhoft.  And  all  this  thou  muft  be 
 themorccarefullof,  thatthoumayft 
 
 not 
 
3  9  J  The  great  drcach 
 
 not  deprive  me  of  th^t  hoxji^gc, 
 which  I  exped  from  thee ,  and  give  a^ 
 way  my  glory  ro  another,  yvh^cn  ih^ou 
 confiderft  my  jcalpufy  to  obferve  fuch 
 iiidigpityes ,  and  my  power  to  avenge 
 thpm;  the  feverity  of  my  luftipe  in  pu- 
 nifhing  Idolaters  and  tl>/sir  pofterity 
 after  them  ,  and  the  mpUitp^dje  o^  njjr 
 Mereyes  to  them  and  thei;:s  after 
 them,  whohavcarerpe^forqie,an4 
 a  care  to  keep  my  .commands. 
 
 Now  if  we  would  take  noi;ic.e,  feow 
 full  the  world  is  ofldpjatry  ,  wHea 
 neer  three  parts  of  four  in  the  wIxoIq 
 habitable  world  ate  Mahumet^nsan^ 
 Pagans;  and  the  greateft  partpf  Cbrl- 
 ftianity  is  ingag'd  in  Imagc-wor/hip; 
 what  caufe  have  we  to  fear  the  fe- 
 V€reft  judgemeAts  of  a  jealous  God  \ 
 How  guilty  has  this  Land  of  late  been 
 ofthe  bafeft  Idolatry,  in  the.blalphe- 
 mous  addreffes  to  ufurping  powers, 
 and  imputing  the  villailous  attifiees 
 of  wicked  men  ,  to  the  holy  Spirit  of 
 God  .^How  havefchifm*,  likearmyes 
 
 of 
 
of  this  Conimdfidement.  50$ 
 of  locufts  over  fpred ,  and  eat  up  the 
 Ghurcheg  of  God  inrhcfe  Nations? 
 every  one  feve rally  inventing  falle 
 wayes  of  worfhip ,  and  fccting  up  tbe 
 abomination  of  defoiation.  How  has 
 Idolatry  and  Antichriftian  dodrine 
 prevail'd  aniongft  us ,  and  been  eager- 
 ly aflifted  by  a  feeming  oppofition  ? 
 How  many  Corahs ,  Vdthans  and  i>/"- 
 biramsy  have  been  own  4  &  followed 
 by  giddy  multitudes,  that  haveofFer'd 
 {trange  fire ,  and  maintain'd  rebellion 
 againft  thefacred  orders ,  and  inftitu* 
 tions  of  the  Chur<:h  >  What  credit 
 hath  Sorcery  ,  and  Aftrology  ,  of  late 
 years,gotten,that  many  have  forfakea 
 their  own  prudence ,  and  God's  pro- 
 vidence too  ,  and  given  themfelves 
 uptoalyingfpirit.  How  is  Self  and 
 Sin  made  the  great  Idol  of  all  our  de- 
 votions ,  and  how  do  we  every  day. 
 provoke  God  to  jealoufy  with  our 
 lufts>  Sure  then  we  have  great  reafon 
 to  pray  in  the  Churches  words ,  Lord 
 have  mercy  upon  us  ,  and  incline  our 
 hearts  to  keep  this  LaIv  .  The 
 
3  04    The  Third  CommAndement . 
 
 As  the  y?^o»^  gives  order  for  the 
 carriage  of  our  Body,ro  the  third  fets 
 down  a  rule  for  the  chief  part  of  the 
 body ,  the  Tongue;  That  prefcribes 
 poftures.  This  regulates  our  fpeechj 
 That  takes  care  for  Gods  V/ or/hip. 
 This  for  his  T^ame.  It  like  wife  confifts 
 of  two  parts ,  the  Precept  it  felf,  and 
 ihc  Rcafon  of  the  precept. 
 
 Thou  Shalt  Not  Take, 
 
 ^owit,  into  thy  mouthj  thou  ftialt  not 
 
 mention  &  make  ufe  of  God's  name 
 
 in  thy  ordinary  difcourfe:  And  more 
 
 particularly ,  thou  (halt  notfwear ,  as 
 
 the  three  ™  Eaftern  Interpretations 
 
 have  it  exadly  to  the  Hebrew  phrafc; 
 
 for  to  lift  up  God's  Name  ,  fignifies  to 
 
 fwcar ;    and  fo  in  the  24.  Pfalm ,  fie 
 
 that  hath  not  hftuphts  joulto  vanity* 
 
 is  expounded  by  thewordsimmedia- 
 
 tely  following  ,  That  has  not  fveorn 
 
 deceitfully. 
 
 The 
 
To  take  Cod's  Natne  in  vaiti .  30s 
 The  Nam;e  Of  The  Lord 
 Thy  God,  God's  Name  is  here 
 put  not  only  for  thofe  appellations, 
 whereby  he  is  diftinguifli'd  ,  but  for 
 the  divine  Attributes  alfo  ,  for  his 
 Word  and  his  Works ,  and  all  other 
 -difcoveries ,  which  he  makes ,  of  his 
 Mence,power,  wifdom,  goodners,as 
 has  been  faid  before  in  ihcfirfi  Peti- 
 tion odhQ  Lord's  Prayer, 
 
 In  Vain.  Idly,  to  nopurpofe, 
 ^"raOily, upon  every  flight  or  filly  oc- 
 cafion,  in  common  talk ,  or  in  any  fri- 
 volous matter  ,  without  due  reve- 
 ^r^nceand  heedfulnefs ;  or°falfly  ,  in 
 the  defence  and  juftification  of  a  lye: 
 and  thus  the  word  in  its  latitude  in- 
 cludes the  three  qualifications  of  an 
 Oath,  that  it  be  made  p  m  judgements 
 injufitce  ,  ^wd'm truth.  The  reafon 
 follows. 
 
 For    The    Lord    Will' 
 
 Not  Hold  Him  Guiltless, 
 
 V  That 
 
 D  Vulg  in  tieutSa^n  re  vana.    o  So  Sjr  Ht^'hX'i^  Cum 
 
3  d6         Fengeante  on  Perjury . 
 
 That  Taketh  His  Name 
 In  Vain.  i.e.  He  will  not  "^  cleat 
 and  acquit  him,  and  let  him  fcape  un- 
 punifh'd,  thatfiiali  dare  to  call  the  all- 
 knowing-God  to  witnefs  a  lye.  Two 
 Obferves  that  word  lehovah  oi  Lord 
 helps  us  tojas  having  a  doubleEmpha- 
 fis ;  One  is ,  that  however  a  falfe  or  a 
 vain  fwearer  may  pafs,  as  to  the  notice 
 and  penalty  of  humane  Lawes ,  God 
 will  find  out  the  oiFendcr  and  punifli 
 him.  K^nother  is ,  that  it  is  faid  here 
 only,  the  Lor  d^  whereas  before,  'twas 
 iiAthe  Lord  thy  God,to  fliew  that  per- 
 jury and  rafli  oaths  are  fins  of  that  na- 
 ture ,  that  God  will  not  only  punifli 
 his  own  people  for  ,  but  even  the 
 Heathens  and  Infidels  ,  whofe  Lord 
 indeed  he  is ,  but  he  is  not  their  God. 
 And  Heathen  ftory  is  full  of  fuch  ex- 
 amples ,  wherein  the  breach  of  oath 
 has  been  conitantly  followed  with 
 remarkable  vengeance.  And  that  is 
 intimated  in  that  negative  threat, 
 which  fignifies  more  then  it  fpeaks 
 
 out, 
 
 q  f »/f  jn  Vm,  ^ia  non  exit  inpaaitHs. 
 
7hefumm  of  the  third  Precept.  307 
 out  ,  He  ivill  not  hold  him  guilthjs  5 
 meaning ,  that  he  will  moft  certainly 
 puni(h. 
 
 The  fenfeofthe  Command  then  is 
 this  J  Thou  (hilt  not  ufe  my  Name 
 upon  a  defign  of  cheat,  and  to  cover 
 a  lye ;  thou  fnalt  not  torfwear  thy  felf 
 by  calling  me  to  witnefs  a  known 
 falftiood  ,  and  thus  call  fome  heavy 
 vengeance  upon  tltine  own  head:  But 
 thou  (halt,  when  thou  art  call'd  by  the 
 Magiftrate  thereunto  ,  bear  faiihfull 
 witnefs  to  the  truth  which  thou 
 knowlt,  and  fhalt  make  good  thy  pro- 
 mifcs.  Thou  fhalt  not  bhfpheme  my 
 lSIame,by  raftiand  needlels  oaths, nor 
 upon  every  mean  &paultry  occafion 
 make  mention  of  it;  but  fhcw  a  reve- 
 rence and  aregard  toit,  andtakeitin- 
 to  thy  mouth  with  folemn  care  and 
 weighty  confideration.  Whennecef- 
 fity  fo  requires ,  and  Authority  com- 
 mands, for  the  dccifionofftrife,  and 
 topuranendto  controverfie  ,  thou 
 ftialtfwearby  me,  and  by  me  alone. 
 V  2  who 
 
308  The  meaning  of 
 
 whoonely  know  the  fecrets  of  hearts, 
 and  am  able  to  avenge  the  falfliood. 
 Thoii  flialt  have  an  awfull  refpeft  for 
 eveiy  thing  that  belongs  tome;  thou 
 flialt pcrufe  my  word  with  diligence 
 and  attention ,  reading ,  and  hearing, 
 afnd  meditating  in  it  day  and  night;  It 
 fhall  never  depart  out  of  thy  mouth. 
 Thou  flialt  honour  my  ^finiftersthe 
 Preachers  of  my  Word,&  the  difpen- 
 fers  of  my  holy  Ordinances.  Thou 
 flialt  magnifie  and  praife  my  Name  in 
 rhe  remembrance  of  all  my.  won- 
 drous works.  Thou  flialttake  notice 
 of  my  Judgements  and  mymercyes, 
 and  in  all  events  ,  fpeak  well  of  my 
 Name,  and  whatfoever  falls  out  in  the 
 affairs  and  interefts  of  the  world  to 
 fay  iiill  ,  the  Name  of  the  Lord  be 
 praifed.  And  to  conclude  ,  Thou 
 flialt  walk  in  my  fear  >  in  thy  diftrels 
 call  upon  my  Name  ,  be  frequent  in 
 Prayer,  and  in  praife,  lift  up  thy  heart 
 and  thy  voice  to  me  who  hear  in 
 Heaven ,  and  fo  order  thy  converfa- 
 
 tion, 
 
The  third  Commandement.      309 
 tion  ,  that  thou  mayft  not  caufemy 
 Name  to  be  evill  fpoken  of;  but  flialt 
 live  fuitably  to  thy  holy  profcfllon, 
 that  all  that  fee  thy  good  vvotks ,  may 
 glorifiemej  and  by  thy  example  may 
 be  taught  to  love  and  fear  my  Name. 
 Let  us  but  take  a  view  of  our  felves, 
 and  fee  whether  we  are  fuch  as  the 
 Lord  will  hold  guiltlefs.  Have  not  we 
 taken  the  Lord's  Namein  vain, when 
 generally  it  has  been  ufed  as  a  ftale  to 
 baleintereft  ,  and  a  cloak  for  hypo- 
 crifie  and  tyranny  >  when  our  Pulpits 
 have  prefix'd  the  Name  of  the  Lord 
 to  the  blacked  deljgns,and  thofe  who 
 would  be  thought  ftrifteft  in  pro- 
 feflingthe  Name  of  the  Lord,  have 
 let  on  foot  rebellion ,  under  the  title 
 oUhe  CaufeofGod   ?  when  there  has 
 been  fuch  breaking  of  Oaths, and  ma- 
 king of  Covenants ,  againft  the  Laws 
 ofGodandmanr  In  fo  much  that  for 
 our  fw earing  backward  and  forward, 
 as  the  villany  of  thefe  late  timrs  has 
 taught  men  to  doe,  wemayjuftlybe 
 V  3  tcrm'd 
 
3  I  o       Our  Breach  of  the  Third, 
 term'd  the  perjur'd  Nation?when  our 
 orthodox  teachers  have  been  thrown 
 into  corners  with  indigence  and  con- 
 tempt ,  that  the  bafeft  of  the  people 
 might  fill  their  hands  ,  and  become 
 Priefts  to  a  Tyrant's  intereft  r  when 
 profperous  villany  has  been  blefs'd  in 
 the  Name  of  the  Lord  ,  and  fufFering 
 Innocence  has   been  impleaded   as 
 guilty  ?  when  fwearing  is  info  much 
 credit  &  is  look'd  on  as  the  Charader 
 of  Greatnefs,  and  ra/h  oaths  have  the 
 reputation  of  Gallantry?  when  we  that 
 have  the  Name  of  God  caird  upon  us, 
 live  unworthy  ot  that  calling,  &  make 
 hisNamebeevillfpoken  of?  O!  let 
 us  pray  as  the  Church  has  taught  us , 
 Lord  h^'ve  mercy  upon  m  ,  dnd  incline 
 our  hearts  to  keep  this  La"^. 
 
 The  fourth  Commandement. 
 
 The  third  was  the  rule  of  our 
 words  ,the/i//r//7  of  our  works ,  and 
 that  which  is  confequent  to  them, 
 
 refl. 
 
Thefottrth  Commandemertt.     311 
 rtfl.  That  teaches  us  holy  talk,  This 
 inftruas  us  in  holy  walking:  for  fo  our 
 Church-Catechifm  has  refolv'd  the 
 fenfe  of  this  Command ,  tof-rve  Gad 
 jatthfrUyallthedayesofourlife-y^o  that 
 'tis  not  the  feaventh  day  onely,  but  all 
 feaven,  that  wc  are  to  ferve  God  in. 
 He  that  would  ferve  God  well  on  the 
 Sabbath  in  a  holy  reft,  muftfirft  ferve 
 him  in  his  week's  labour ,  and  doing 
 the  work  of  the  fix  dayes  well.    The 
 fecond2ind  third  concern  the  Manner 
 ofhisworfliip,  This  more  efpecially 
 the  Time.     It  hath  alfo,  as  the  other 
 two  had ,   two  parts  5  the  Precept  and 
 the  Reafon  of  the  precept.   The  pre- 
 cept is  attended  with  a  large  explica- 
 tion ,  what  is  meant  by  Sabhath  ,   and 
 what  meant  by  Keepwg'nHoijf.     Firft 
 we  may  ,tak€  notice  of  the  extraordi- 
 nary manner  ,  wherein  it  is  deliver'd; 
 'tis  uQnetd'm  mihiC^^emento ;  Then 
 what  is  to  be  remember'd-,?^^  Sabbnth 
 and  the  SA?iBifc(ition  of  it :  Then  fol- 
 lows the  explication,  What  is  the  Sab- 
 V  4  biith? 
 
312  ihe  t>ivifion  of 
 
 •    hith  \  by  Oppolition/ri?  to  our  dayes 
 of  work,  the  other  dayes  of  the  week; 
 fix  dayes  fiodt  thou  labour  and  doe  all 
 thy  Ti'or^,  which  indeed  is  precept  too, 
 as  well  as  conceflion,  no  lefs  a  Com- 
 mand to  oblige  us  to  diligence  in  our 
 calling,  then  a  Grant  to  give  us  leave 
 to  folio  wit.     And  the  injundion  is 
 twofold  ,  that  we  labour ,  take  pains  in 
 our  imployment  ,    fet  our  felves  a 
 work;  and  that  we  finif]i,and  make  an 
 end  of  our  bufinefs,  anddoeallthat  Tt^e 
 have  to  doe.Thtnfecondly  by  Pofition, 
 which  punctually  fets  down  the  day. 
 But  the  /eaventh  day  is  the  Sabbath. 
 What  is  it  next  to  SanEttfy  the  Sab- 
 bath or  kee^  it  holy  \  To  doe  no  loork  on 
 that  day  ,  nothing  of  our  ordina- 
 ry imployment  ,  wherein  the  ftrid- 
 nefs   oF  the    Command    appears  , 
 that  all  of  the  family  as  well  as  the 
 Mafter  ,  all  of  the  city  as  well  as  the 
 Magiftrate  are  concern'd  >  being  {^x 
 down  here  by  name.  Thou  mafter  and 
 miftrefs  or  magiftrate, or  whatever  go- 
 
 ver- 
 
the  fourth  Commandement.  313 
 vernour .  and  thy  natural  dependen- 
 cies,/^^y3«4«^/^^  daughter:  and  thy 
 acquired  relations  ,  whether  by  Co- 
 venant or  hire  ,  thy  mAu-ferv^nt  and 
 thy  maid  fervant ;  or  by  purchafe  and 
 pofleirion,/^/  cattle;oi  by  rejourning, 
 the  ftr anger  that  is  "Within  thy  gates. 
 The  realbnis  taken  from  God's  own 
 example  ,  whereof  we  have  firft  the 
 Narration ,  how  he  rtaade  all  things  in 
 Jtxdayes  and  reft ed the  Jeaventh  j  and 
 then  theDefignof  his  fo doing,  that 
 he  might  appoint  the  Sabbath ,  uphere' 
 fore  he  blejftd  the  Sabbath-day  ,  or  (as 
 the  Septuagint  have  it)  the  feavehth 
 day^  and  hallolvedit. 
 
 Remember.  "We  are  too  apt 
 all  over  to  forget  our  duty;  wordlings 
 efpccially  inthepurfuit  of  their  earth- 
 ly concernments,  would  fcarcemake 
 a  ftop  at  the  Sabbath  ,  and  therefore 
 this  Command  fummons  them  with 
 a  particular  Alarum ;  a  word  of  much 
 weight,  in  the  Hebrew  Idiom,  where 
 
 the 
 
314-  The  Sabbath  it>hat  ? 
 the  'Verb  fliould  be  twice  repeated. 
 Remember  to  remembert,  i.e.  be  fure  by 
 all  means  to  remember ;  and  denotes 
 the  former  old  cuftom  of  keeping  the 
 Sabbath  ,  even  from  the  beginning  of 
 ihe  world  ,  and  therefore  prcfents  it 
 here  as  an  ancient  inftitution,tobere- 
 membred.  And  it  quickens  our  care, 
 not  only  for  fhe  obfervatlon  of  the 
 day  when  it  comes,  but  for  our  prepa- 
 ration for  it,  before  it  comes;  we  muft 
 thinkofit  all  the  week  aforchand, and 
 provide  for  it,that  nothing  may  divert 
 us  from  the  celebration  of  it. 
 
 The  Sabbath-Day.  A  day 
 of  reft  and  leifurc  from  the  works  of 
 our  ordinary  calling,  that  ceafing  thus 
 from  our  earthly  affairs,  we  may  have 
 opportunity  to  meditate  on  heavenly 
 things,  and  lift  up  our  fouls,  from  the 
 cares  ofthis  life,  to  the  contemplation 
 ofthofejoycs  &gloryes,  which  thofe 
 that  ferve  God  (hall  have  in  the  world 
 \o  come,  where  there  fliall  be  an  ever- 
 lafting  Sabbath.  To 
 
 ■t  Ipl   Ellipjis  potiiti:  2mptrativi,  quam  Enalla^t  Infin, 
 pralm^.  Recoidandorccordarc. 
 
What  to  Keep  it  Holy.        315 
 To  Keep  It  Holy.    To  fet 
 it  afide  wholly  for  the  fcrviceof  God, 
 inpublick  ,  by  Prayer  ,  reading  and 
 hearing  God's  Word,  fcrvingGodin 
 the  (blemn  aflembly;  &  in  private,  by 
 meditation  andftudy  of  God's  Book, 
 and  other  holy  excrcifes.   We  are  to 
 remember  both  the  day , and  the  keep- 
 ing the  day  holy  :  fome  are  ready 
 enough  to  remember  the  Sabbath,  as 
 a  timeofleifure,  out  of  carnal  indul- 
 gence, but  they  are  not  fo  ready  to  re- 
 member the  duty  of  the  day  ,  to  keep 
 it  holy,and  improve  it  for  Ipiritual  ad- 
 vantage. 
 
 Six  Dayes  Thou  Shalt 
 Labour.  This  as  it  declares  the  pre- 
 cept,fo  it  fhews  the  equity  of  it,  if  God 
 allow  us  fix  ,  we  Ihouldnot  grudge 
 himthefeavcnth;  Befides,  it  has  the 
 forceof  a  command,  and  is  delivered 
 in  the  fame  manner  as  the  other  Com- 
 mandementSs  Jheufhdt  Uhour.  He 
 that's  idle  all  the  week,  hjs  no  right  to 
 
 the 
 
3  1 6        Our  CMinds  to  he  free. 
 theSabbath-rcft.  He  that's  carele/sin 
 doing  his  own  work  on  the  fixdaycs 
 is  unfit  to  be  imployed  in  God's  fer- 
 
 vice  on  the  feaventh.The^vord  many 
 times  hath  a  peculiar  fignification ,  for 
 ihefervice  of  God ,  and  thus  it  will  in- 
 ferr,that  every  day  is  a  Chriftian's  Sab- 
 bath ,  and  he  is  to  be  doing  God's 
 work,evcn  when  he  is  doing  his  own. 
 
 And    Shalt    Doe    All 
 That  Thou  Hast  To  Doe. 
 Difpatch  all  thy  bufinefs  ,  and  leave 
 nothing  undone  againft  the  Sabbath, 
 that  thou  mayftbc  wholly  vacant,and 
 have  thy  thoughts  as  well  as  thy  body 
 at  reft,  and ,  thy  mind  free  from  all  di- 
 ilraaions  of  worldly  cares.thou  mayft 
 have  nothing  eifero  think  upon  ,  but 
 the  wor/Iiip  of  God.   This  calls  upon 
 us  for  diligence  in  our  callings  ,   that 
 wcnnift  notdoeour  work  by  halves, 
 bur  go  thorough  with  it ;  And  it  gives 
 a  Typical  intimation  too  ,  that  we 
 would  in  this  week  of  our  mortality 
 
 iShnu  nr:;-  cultus  Del;  ^  -iv;  in  thcficsnd.  C-.m.Koi^S,'^, 
 
The  ChriBUn  Sabbath.        3 1  'f 
 
 fctupon  and  accomplifli  the  necefla- 
 ry workofRepeatance,  Faith,  and 
 Obedience  J  that  we  may  have  all  our 
 accounts  clear'd  e'le  the  eternal  Sab' 
 bath  come  upon  us,  when,  if  we  have 
 leftthat  work  undone,  wefliallhavc 
 no  time  allow'd  us  to  goon  with  it, 
 and  bring  it  to  an  end. 
 
 But  The  Seaventh  Day. 
 This  is  the  Ceremonial  part  of  the 
 Command,  but  that  afeaventh  ftiould 
 be  kept  is  Moral.  For  the  lews  in  me- 
 mory of  the  Creation  ,  were  to  ob- 
 ferve  thefeaventh  Day  ('which  with  us 
 is  Saturday,)  as  their  Sabbath ,  where- 
 on God  having  made  all  things,  rett- 
 ed ;  But  Chtiftians  in  memory  of  a 
 greater  work,of  Redemption,  led  by 
 Apoftolicalpraaife,  have  conftantly 
 obferv'd  the  firjl  d^j  of  the  "^eek  ,  to 
 wit, sundayjas their  Sabbath, whereon 
 
 our  Saviour  rofe  again  from  the  dead, 
 and  (hew'd  himfelf  to  his  Difciples. 
 Another  difference  betwixt  us  is ,  that 
 
 we 
 
3 1 S  What  Ttfork  Ult^full 
 
 we  are  not  obliged  to  that  ludai'cal 
 ftridnefs  ,  but  are  allow'd  a  chearfuU 
 freedom.yet  not  (o  as  to  make  it  a  day 
 ofpaftime,  for  it  follows  that  it  is 
 
 The  Sabbath  Of  The 
 Lord  Thy  God  ,  as  appointed 
 by  him;  or '  Totht  Lord  thy  God.^s  de- 
 dicated to  his  efpccial  fcrvice  ;  a  day^ 
 wherein  thou  art  to  contemplate  the 
 Viotks  of  the  Lord  wrought  in  the 
 Creation ,  and  the  mercyes  of  thy  God^ 
 fliown  forth  in  thy  Redemption  ;  a 
 time  {qx  apart  not  for  thy  bufinefs  , 
 iruch  lefs  for  thy  (port ,  but  for  God's 
 glory  ,  and  publick  worfliip  ;  to  be 
 fpcnt  wholly  in  performances  of  ho- 
 ly dutyes. 
 
 InIt  Thou  Shalt  Do  No 
 Manner  Of  Work.  Nothing 
 of  common  drudgery ,  of  thy  ordina- 
 ry vocation,  ofthy  weeks  workj  none 
 of  thy  work;  forit 'tis  not  meant  tha^ 
 weftould  fit  ftill  and  doe  nothing: 
 
 but 
 
 s  nin-'?.  Efiaiittm  h  fi^nHmfcrtOMni, 
 
on  the  Sabbith'dAj.  3 1  g 
 
 but  works  of  piety  ;  as  going  to 
 Church,  and  the  Prieft's  offering  their 
 Sacrifices  in  the  Old  Law  ,  &c.  arc 
 God's  work;  and  works  of  necefllty, 
 as  provifion  of  food  ,  &c.  arc  the 
 works  of  Nature;  and  worksof  Cha- 
 rity,as  healing  the  fick,  taking  the  oxc 
 crafsout  of  the  pit,  &c.  are  works 
 of  Grace.  And  thefe  muft  and  may 
 be  done  without  any  violation  of 
 the  Sabbath. 
 
 Thou.  God  here  cals  all  the  fami- 
 ly to  an  account:  fo  careful  he  is  of  his 
 own  day.  And  whereas  in  the  other 
 Commandements  Thou  is  directed  to 
 every  body  ,  hereit  carryesafpecial 
 warrant  to  the  fuperiour ,  feeming  to 
 require  of  him,that  he  not  onely  keep 
 it  himfelf  in  his  own  perfon ,  but  take 
 care  alfo ,  that  all  in  his  charge  keep  it 
 too.  Thou  whether  thou  art  magi- 
 ftrate ,  mafterormiftrefsofthehoufe, 
 father,  tutor,  or  whatever  governour, 
 imploy  thy  authority  ,  to  fee  my  Sab- 
 bath 
 
3  20         The  Childrens  duty 
 bath  duely  obferv'd.Yetnot  foasth^C 
 the  fuperiours  negligence  iliall  beaa 
 cxcufefor  the  inferior's  j  for  they  are 
 all  fpoken  too  here,  by  name. 
 
 AND  Thy  Son.  Children  are 
 naturally  more  apt  to  negled  their  du- 
 ty, then  able  to  perform  it ,  or  indeed 
 willing  to  understand  it.  Theymuft 
 be  taught  it  then  and  kept  to  it.  Ac- 
 quaint thy  fon  therefore  with  my 
 wayes ,  and  inftru£t  him  in  my  fear. 
 Train  him  up  in  good  courfes,that  he 
 tnay  not  be  prepoflefs'd  with  vicious 
 cuftoms  J  Bring  him  to  Church,  Iqt 
 him  be  couverfant  in  Scripture ,  and 
 learn  the  principles  of  Religion,  an^ 
 feek  me  early ,  that  he  may  grow  up, 
 as  in  ftature  fo  in  wifedom,and  grace, 
 and  favour  with  God  and  good  men. 
 
 And  Thy  Daughter.  Nq 
 age  nor  fex  priviledg'd  from  Sabbath- 
 duty.  And  thefe  two  words  include  all 
 inferiours  ,  who  are  not  in  a  fervilc 
 
 con* 
 
The  Servants  duty,  321 
 
 condition,  all  children  ,  pupils,  fcho- 
 lars,  citizens ,  fubjeds,  vvhoferefpc- 
 dive  governours  are  particularly  to 
 heed  their  obfervance  of  this  day. 
 
 Thy   MaN-Servant  ,  And 
 Thy  Maidservant.  All  thy 
 fervants  whether  hired  or  bought,  all 
 that  doe  thee  work  and  receive  thy 
 wages.  Neither  thy  Avarice^nor  their 
 own  luft  fiiall  imploy  them, and  caufc 
 them  to  abfentihemfelves  from  my 
 fervice.     servants  that  day  are  God's 
 fervants  ,   and  their  matter's  fellow- 
 fervants  ;  yet  to  be  commanded  and 
 ovctlook'dby  their  mafters,  that  they 
 do  ferve  God.     And  indeed  it  is  the 
 matter's  great  interett ,  to  fee  that  this 
 day  be  well  obfcrv'd  in  his  family,fince 
 he  cannot  well  exped  that  his  own 
 workfhouldprofper  ,   ifGod'SWork 
 be  ncglcded  ;   or  that  thofe  fervants 
 will  be  faithful!  in  his  fervice,  who  doc 
 not  care  to  ferve  God. 
 
 Thy  C  a  t  t  l  e.  The  Creek  reads 
 X  here, 
 
3  2  z         why  Cattle  mention  d. 
 
 here  ,  as  'tis  exprefs'd  in  Deutero- 
 nomie,  and  thy  oxe  ,  and  thy  afs  ,  and 
 thy  cattle,  i.  e.  all  labouring  bcafts 
 which  man  makes  ufe  of,  for  tillage 
 of  the  ground, for  carriage  of  burdens, 
 for  going  of  journeys,  &c.  thatthcy 
 alfo  may  reft  from  their  ufuallabour, 
 and  may  have  a  time  of  rcfreftiment  j 
 for  there  is  a  charity  too  due  to  thefe 
 brute  fervants  ,  andthegood  man  is 
 merciful!  to  his  beaft.  But  does  God 
 take  care  of  oxen?  Though  they  have 
 a  fhare  in  his  providence, yet  what  are 
 they  concern'dinhisLaw  ,  which  is 
 fpiritual  and  holy  ?  'Tis  for  man's  fake 
 whom  they  fcrve,  &  in  whofe  charge 
 they  are  ,  that  they  are  here  men- 
 tion'd :  And  indeed  fliould  the  cattle 
 have  been  left  out  ,  it  might  have 
 looked  like  an  allowance  to  worldly- 
 minded  men  ,  to  have  fet  them  on 
 work;&  the  attendance  of  that  would 
 haveprov'd  the  imployment  of  men 
 too ,  for  that  beafts  will  hardly  work 
 alone,  without  the  dircftion&  over- 
 fight  ofmen.  Nor 
 
fVho  the  Stranger  is,  32? 
 
 Nor'Thy  Stranger  That 
 Is  Within  Thy  Gate s.He 
 that  fojourns  with  thee  within  thy 
 city ,  &  fo  the  Magifttate  is  conccrn'd; 
 ot  thy  gueft  in  thy  houfcand  fo  'tis  the 
 duty  of  the  Mafter  of  the  family  ;  to 
 fee,  that  ftrangersof  what  countrey  or 
 religion  foever  comply  with  this  Law, 
 and  doe  not  violate  the  Sabbath-reft, 
 by  travcll,keeping  market,  following 
 their  merchandife  ,  or  any  other 
 worldly  occafions.  The  Hebrew 
 '  words  are  fometimes  taken  in  a  fpc- 
 cial  ftri^tfenfe,  (0  2isxhzt the flr anger 
 means  one  of  another  countrey,  con- 
 verted to  the  lewifh  profeffion  and 
 obfervances  ,  call'd  otherwife  a 
 Profelyte  ;  and  the  Gates  being  the 
 place  of  feflion  or  affize ,  where  the 
 Judges  and  Magiftrates  met  for  the 
 tryall  and  decifion  of  caufes,mean  the 
 civil  power  and  jurifdidion  J  But  they 
 are  here  queftionlefs  to  be  taken  in 
 the  larger  and  more  common  fenfe, 
 
 X  2  For 
 
3  2+  God's  Ex  Ample 
 
 For  In  Six  Dayes  ,  The 
 Lord.  This  is  the  rcafon  of  the 
 Gommand  ,  and  ihews  farther  the  e- 
 quityofit  ,  that  we  would  not  think 
 much  to  doe  as  God  himlelf  did ,  and 
 indeed  the  morahty  of  it  too :  for  this 
 rcafon  concerns  all  mankind  ,  Hea* 
 then,  as  well  as  lew;  wherefore  tg  in- 
 timate the  univerfal  obligation  ,  it 
 ,  hath,  it  fayes  not  the  Lord  thy  God  as 
 before ,  but  only  the  Lord. 
 
 Made  Heaven  And  Earth, 
 The  Sea,  And  All  That  In 
 Them  Is.  Hefinifti'd  the  work  of 
 creation,  and  did  all  which  he  had  to 
 do  ,  in  thatfirft  week  of  the  world. 
 And  it  would  be  worth  our  imitation, 
 to  confider  ■,  how  God  takes  a  review 
 of  every  day's  work ,  and  it  would  be 
 well  for  us,that  we  could  every  night, 
 before  we  take  our  natural  rett,  take 
 account  o  four  anions ,  and  fee  that 
 they  are  good  ;  and  at  the  weeks  end 
 before  wc  enter  upon  this  fpiritual 
 
 reft, 
 
of  Work  and  Refl.  325 
 
 reft  ,  furvey  the  work  of  the  whole 
 week,  and  fay  of  it,  not  that  it  were  ex- 
 ceeding good,but  that  at  leaft  it  were 
 not  exceeding  evil.  Two  things  in 
 the  method  of  God's  working  maybe 
 worth  our  particular  notice,  that  ^  the 
 evening  is  mention'd  ftill  before  the 
 mornings  as  if  God  had  taken  counfcl 
 o're  night,  what  he  fhould  doe  next 
 day;  and  that  God  made  man  laft  on 
 the  very  Sabbath-eve  ,  as  if  he  had 
 made  him  for  no  other  purpofe,  then 
 to  keep  the  Sabbath  ,  in  the  admira- 
 tion of  his  works,  and  the  celebration 
 of  his  praifc. 
 
 And  Rested  The  Sea^ 
 VENTH  Da  Y.God  might  have  been 
 working  on  ftill  ,  and  fet  forth  his 
 power,in  new  productions;  for  Omni- 
 potence  cannot  be  tired  ,  nor  Infinity 
 beexhaufted  ;  but  hewaspleas'd  to 
 put  a  period  to  his  own  extraordinary 
 adings,  and  by  his  own  will  determin 
 theprodudsof  his  boundlefs  power. 
 X  3  Again, 
 
 V  Cm.  ch.  I. 
 
3  26  WhyfixdAyes. 
 
 Again,if  he  had  pleased,  he  could  have 
 difpatch'd  all  his  works  in  a  day ,  in  a 
 moment  ,  and  not  have  made  fuch 
 leifurely  progrefs ,  and  have  done  all 
 at  once  ;  But  he  chofe  a  number  of 
 dayesto  accomplifti  his  great  defign 
 in;  fix  ^4;^/, that  there  might  be  an  or- 
 derly  proportion,and  diftance  of  time 
 betwixt  the  produaions  ofthefeve- 
 ral  creatures;  and  but  fix,that  the  glory 
 ofhisworkmanfhipmightnot  receive 
 
 any  difpar  Jgement  from  a  feeming  de- 
 lay; Now  whether  thele  fix  dayes ,  in 
 which  the  world  was  making  ,  were 
 meant  tofignifie  the  continuance  of 
 the  world  for  fo  many  thoufand  years, 
 aihoufand  years  beinginGodsreckon- 
 
 ing  but  as  a  day  ,  and  the  fcaventh  day 
 of  reft  to  typifiie  another  thoufand 
 years  of  Chrift's  reign,  or  an  everlaft- 
 ing  Sabbath  in  Heaven  ;  or  whether 
 any  other  my  ftery  lye  hid  in  the  num- 
 ber oifeaven^  whence  fond  antiquity 
 niight  appropriate  the  feavcn Planets, 
 each  to  his  dayj  and  fonder  Art  divide 
 '  the 
 
The  Sabbath  Infiituted.  327 
 the  week  according  to  planetary 
 hours, may  be  guefs'd,  but  cannot  cer- 
 tainly be  known.  Wherefore  it  may 
 fuffice  us ,  that  it  pleas'd  God  Co  to  or- 
 der his  work ,  and  Co  ro  appointa  ho- 
 ly reft :  and  he  fure  had  very  great  rea- 
 fon  for  obferving  that  order  and  ma- 
 king this  appointment. 
 
 Therefore  The  Lord 
 Blessed  The  Sabbath- 
 Day, And  Hallowed  I  T.He 
 ftamp'd  upon  it  a  particular  refpe^jSc 
 fet  it  afide  from  common  imploy- 
 ment,and  bufinefs  of  life, for  holy  and 
 fpiritual  exercifes  ;  that  it  might  be 
 rpent  in  the  commemoration  of  his 
 wonderful  works:  And  if  the  inftitu- 
 lion  were  fo  folemn  upon  the  account 
 oC Creatio»,how much  more,  will  the 
 memory  of  our  Redemption  heighten 
 the  folemnity,  and  improve  the  obfer- 
 vanceofthis  holy  day  ,,  which  out 
 blefled  Lord  and  Saviour  the  holy  le- 
 fus  blefled  by  his  rifing  again  from  the 
 X  4  dead, 
 
328  HolyBayes. 
 
 dead,  and  hallowed  by  his  apparition 
 and  difcourfe  with  his  holy  Apoftles, 
 who  have  by  their  example  recom- 
 mended to  the  Church  of  God,  as  the 
 Chriftian  Sabbath ,  the  firlt  day  of  the 
 week  ,  the  day  of  cur  Lords  Refur- 
 redion  ,  for  which  reafon  it  is  alfo 
 cali'd  the  Lord's  Day. 
 
 Befides  this  weekly  folemnity  and 
 dayofrejoycing,  itis  acknowiedgd 
 even  by  thofe  who  are  no  great 
 friends  to  the  Churches  authority.that 
 the  Church  hath  power  ,  to  appoint 
 andletafidefor  the  publick  worfliip 
 or  God,othcr peculiar  dayes,  as  occa- 
 fion  ftiali  require;  fuchas  are  Anniver- 
 hiyF^fiszndFeafts  j  nor  is  the  com- 
 memoration  of  the  benefits  obtained 
 by  Chrift  ,  as  h\s2{fttvtty ,  Pajsion, 
 K^jcenfmi^  &c.  and  of  the  holy  Apo- 
 ftles,and  other  Scripture-saints,  more 
 ancient  (though  it  be  handed  to  us, 
 from  the  mod  ancient  and  the  beft 
 times,)  then 'tis  convenient:  the  fun- 
 damentals of  religion  being  thus  fcat- 
 
 ter'd 
 
Sewants  Refi,  329 
 
 ter'd  through  the  courfe  of  the  year, 
 and  the  tioty-dayes  next  to  the  Lords- 
 day, being  the  great  remarks  &  cogni- 
 fances  of  Chriliianity. 
 
 This reafon  drawn  trom  the  crea- 
 tion, which  is  [he  moral  reafon  of  the 
 prcceptjisin"  Deuteronomie  f'which 
 is  the  repetition  of  the  Law;  omitted, 
 and  another  of  a  pohtick  concern 
 brought  in  ftead  of  it  ,  as  if  the  com- 
 mand were  giounded  upon  an  indul- 
 gence to  fervants  ,   and  that  upon  a 
 reflection  upon  the  condition  of  the 
 Ifraelites  in  Egypt  ,  where  they  had 
 been  made  ferve  in  a  cruel  bondage 
 mentioned  in  the  Preface.     Though 
 thofc  words  there  (I  iuppofe)  might 
 be  added  only  as  a  reafon,  for  the  fer- 
 vants and  the  catties  refk,  and  an  argu- 
 ment to  inforce  the  equity  of  that, 
 rather  then  to  be  the  bottom  and 
 ground  of  the  Sabbath  it  felf ;  and  yet 
 itfecmsftrange  ,  that  immediately  af- 
 xti^Mofes  tells  them, God  fpakc  thefe 
 words  and  no  more. 
 
 The 
 
3  JO  7he  mesming  of 
 
 Thefenfcof  the  command  is  this* 
 Thou  (halt  take  great  heed  to  the  ob- 
 fcrvation  of  my  day,  andfhahfan^lify 
 my  Sabbath,  and  keep  it  holy  with  ex- 
 ercifcs  of  publick  &  private  devotion; 
 Thou  (halt  wait  upon  meinmyfan- 
 ftuary  ,   and  appear  before  me  in  the 
 great  aflembly  j  Thou  (halt  come  to 
 myhoufeinmyfear  ,  and  enter  my 
 courts  with  due  reverence; Thou  (halt 
 attend  to  my  word,&  obey  my  voice, 
 and   (halt  beftow  this  (acred  time 
 wholly  on  the  meditation  of  my  Law; 
 Thou  (halt  receive  my  word  with 
 faith ,  and  wait  upon  me  in  the  ufe  of 
 my  ordinances;  Thou  (halt  fet  one  day 
 infeaven  afide  from  all  worldly  con- 
 cernments ,  and  thy  ufual  employ- 
 ment ,  and  dedicate  if  andthyfeif  to 
 me;  Thou  (halt  prepare  thy  fclf^  and 
 forecalt  thy  bufinefs  ,  that  no  other 
 thoughts  may  diftrad  theejThou  (halt 
 keep  it  a  holy  reft  to  the  Lord,  &  (halt 
 caufe  ail  that  belong  unto  thee  to  keep 
 it; Thou  (halt  not  do  thy  own  works, 
 
 nor 
 
the  fourth  Cemmmdement.     331 
 nor  rpeak  thy  own  words ,  nor  think 
 thy  own  thoughts  on  that  day,  but 
 be  taken  up  with  the  ftudy  of  God's 
 word  and  with  the  confideration  of 
 hii  works;  thouflialr  ferve  me  faith- 
 fully on  thy  fix  day es  of  work,in  a  di- 
 ligent attendance  upon  the  dutyesof 
 thy  caHing,that  thou  mayft  on  my  day 
 ofteft,meetwithable(ring,  find  par- 
 don  for  thy  failings  ,   and  receive 
 ftrength  for  thy  performances;  Thou 
 {halt  breed  up  thy  chUdrenin  my  fear, 
 and  acquaint  them  withmy  wayes; 
 Thou  (halt  inftiuft  thy  houfliold  ,and 
 make  me   known    unto   ftrangers; 
 Thou  (halt  be  merciful  to  thy  fervants 
 and  thy  cattle,and  (halt  let  them  in  joy 
 the  benefit  of  the  Sabbath.reft;Thou 
 Ihaltfoobferve  this  reft,as  not  to  give 
 thy  lelf  up  to  (loath  and  idlenefs ,  nor 
 fpend  the  time  in  fports  and  vain  re- 
 creations, but  make  it  a  reft  from  fin, 
 as  well  as  from  work  ;  Thou  fhalt 
 more  particularly  imploy  thy  fclfin  re- 
 membring  the  Lord  thy  Creatour , 
 
 and 
 
3  3  2  Our  BreAch  af 
 
 and  thy  Redeemer  ,  and  thankfully    \ 
 acknowledging  his  benefits.     Laftly, 
 Thou  flialt  fo  pafs  this  weekly  Sab- 
 bath in  holy  meditations ,  and  a  hea-    i 
 venlyconverfation,  that  thou  mayft  I 
 fitthyfelf  for  the  celebration  of  an 
 cverlafting  Sabbath ,  to  be  kept  hetc- 
 after  with  Angels  and  Saints  in  Hea- 
 ven ,  after  thou  art  deliver'd  from  the 
 troubles  of  a  wicked  world.  j 
 
 Howfarhavewecomc  fhort  ,  of  1 
 the  obfervation  of  the  Sabbath  ,  in  ^ 
 thefe our  times ,  who  forget  the  day, 
 and  negled  the  duty;  who  neither  la  • 
 bouronthefixdayes  nor  reft  onthe- 
 feaventh  as  we  fliould  doe;  who  pro- 
 fane the  {anduary;and  pollute  the  ho- 
 ly place, ufing  no  reverence ,  and  be- 
 having our  feives  in  Gods  prefenxe, 
 with  more  rudenefs  then  we  would 
 inthc  prefence  of  men  ;  who  have 
 made  our  devotions  but  a  lip  labour, 
 andplac'd  religion  in  theeariand  have 
 excluded  God's  word  contamed  in 
 theholy  Bible  ,  and  the  wholfome 
 
 forms 
 
1  he  fourth  Command.         3  3  J 
 forms  of  the  Church  to  make  room 
 I  for  the  bold  conceits  and  feditious 
 difcourfcs  of  men  ;    who  have  pre« 
 ferred  Enthufialms  before  the  written 
 '  word  5  who  have  prcach'd  up  rebel- 
 lion and  facriledge,  and  demolifti'd 
 the  Churches  of  God  in  the  Land ,  & 
 broken  down  the  facred  ornaments 
 I  with  axes  and  hammers  ;  who  have 
 multiplied  feds  and  herefies ,  and  dif- 
 honour'd  God, in  his  folemn  wotfiiip, 
 andinthepublickaflemblyes  j  who 
 ,  have  made  void  God's  ordinances,  & 
 refus'd  to  adminiftcr  and  receive  the 
 :  bleffed  Sacraments^  who  have  had  no 
 i  regard  to  the  Feafts  and  Fafts,&  other 
 1  ancient  ufages  of  the  Church  :  but 
 have  fetafide  dayesofourown  ,  and 
 '  have  fafted  for  ftrifcand  given  thanks 
 i  for  blood ;  who  doe  not  take  care  that 
 we  and  our  houfes  may   ferve  the 
 Lord,  nor  make  any  account  of  this 
 iacrcd  time  ;  who  fpend  the  day  in 
 I  doth  and  riot  and  vain  fports ,  and  do 
 not  fandifie  it,  and  keep  it  holy  to  the 
 
 Lordj 
 
3  34  The  Vivifton  of 
 
 Lordj  who  doe  not  improve  the  blef- 
 fingofthe  Sabbath  to  the  advantages 
 of  a  holy  hfe,but  continue  ftill  in  grofs 
 ignorance  ,  and  profanenefs ;  fo  that 
 we  may  very  wellufe  the  Churches 
 Prayer,  LordbAvewercy  upon  m,  and 
 incline  our  hearts  to  keep  this  Lalo. 
 
 rheffth  CommAndement. 
 
 This  is  the  hinge  of  the  two  Ta- 
 bles  ,  the  main  joy  nt  of  the  whole 
 Law,&  concerns  the  Magiftrate,who 
 is  God's  Vicegerent  ou  earth,  and  the 
 keeper  of  both  the  Tablesj  wherefore 
 fome  aflign  it  a  place  in  the  firft  Ta- 
 ble. God  having  a  Ipecial  care  of  civil 
 order  ,  and  peace  in  the  focietyes  of 
 men  ,  has  therefore  fet  this  Com- 
 mandement  concerning  the  obe- 
 dience to  (uperiours,  by  which  peace 
 and  good  order  arc  preferv'd,  imme- 
 diately after  thofeof  his  own  worfliip, 
 and  in  like  manner  back'd  it  with  a 
 rcafon  $  whereas  all  the  reft  which 
 
 follow 
 
the  fifth  CGmmandement.     335 
 
 follow  are  fet  down  barely  in  way  of 
 Commands  without  the  addition  of 
 any  promife  or  threat.  So  then  this 
 Command  is  made  up  of  two  parts, 
 the  Precept  it  fcif,  and  theReafonof 
 the  Precept  :  the  Precept /hews  the 
 duty,//<?«^«r,and  its  ob\th, thy  Father 
 andO\4oth(r  :  The  Reafon  isapro- 
 mifc  of  long  life  ,  and  therefore  the 
 Apoftle  hath  call'd  it,  '  ihefirji  Com- 
 ma/jdement  Ivith  a  jfTomtfe  ;  /'for  the 
 Third  contains  a  threat ,  and  that  of 
 the  Second  is  more  threat  then  pro- 
 mife.) That  thy  dayes  may  be  long  on  the 
 Land  ,  T^htch  (he  Lord  thy  Godgiveth 
 thee. 
 
 Honour.  This  fliews  a  different 
 degree  and  condition  amongft  men, 
 and  God's  Law  maintains  the  diftin- 
 ftion.  In  allfocietyp there  are  fomc 
 fuperiours,fome  inferioure;  The  Law 
 is  not  for  IcvtW'mg.Honour  would  not 
 beaduty  if  all  weree^ual.  Now^o- 
 «c«rimplyes  refpeft  and  obedience, 
 fubjedion  and  fervice.  T  H  T 
 
336        PP'ho  meant  by  Father.  \ 
 
 Thy    Father  And    Mo- 
 ther) whether  thy  natural  parents, 
 or  civil  Magiftrate  ,  or  fpiritual  gover- 
 nour,orwhatroeverruperiour,whieh  |[ 
 are  all  by  a  ufual  propriety  of  the  He- 
 brew language  Ctyled/'^/^^rj.  Father 
 having  been  the  firft  dignity  of  the 
 world  ,  and  all  rule  and  government 
 whatfoever  founded  on  the  right  of 
 paternal  Authority,  which  aggravates 
 an  offence  done  to  a  fuperiour  &  makes 
 the  offender   as  ungracious  as  one 
 that  diflionours  his  father.     Here  are 
 meant  then  all  manner  of  perfons  in 
 relation,  Parents  and  Children  Magi-  i 
 ftratesand  Subjeds,Minifters  &  Peo- 
 ple,Mafter  &  Scholar,Hu(band  &  wife, 
 Matter  and  ServantSjOld  6ryoung,no- 
 ble  and  bale ,  rich  and  poor,  &c.  Nor 
 fo  onely ,  but  here  is  included  alfo,  by 
 ther.uleofcontraryes,  the  duty  otfu- 
 perioursto  their  inferiouts  ,  that  they 
 be  kindly  affeded  to  them ,  rule  them: 
 in  God's  fear  according  to  righteouf- 
 nefs,  and  faithfully  mind  the  dutycs  of 
 
 their 
 
The  Mi/chief  of DifoheMeTJce.  $37 
 their  place.  Now  the  duty  of  Inferiors 
 is  only  mention'd  ,  becaufe  they  are 
 the  more  likely  to  fail  in  their  duty,& 
 their  negle(fi  is  of  worfe  confequencej 
 Difobediencediflbiving  &  unloofen- 
 ing  order  and  peace  ,  which  are  the 
 bands  of  (ociery ,  whereas  oppreflion 
 does  but  ftrain  and  gird  the  tyes  of 
 government  too  clofe.  No  Tyranny 
 of  the  moft  wicked  Prince  can  be  fo 
 mifchievous  and  deftrudive  to  the 
 publick,  as  the  Rebellion  of  Subjeds, 
 let  them  pretend  never  fo  much  reli- 
 gion for  it.  The  great  Intereft  of  fo- 
 ciety  is  to  obey  j  fince  the  refifting  of 
 aJawkill  governour  will  in  theend 
 deftroy  government  it  felf ,  and  bring 
 all  things  into  confufion. 
 
 That  Thy  Dates  MayBe 
 Long.  Long  life  is  the  promifed  re- 
 ward of  obedience  ,  butthe  difobe- 
 dient  (hall  not  live  out  half  their  time, 
 but  ftiall  be  cut  off  by  feme  untimely 
 death ,  and  by  their  feditioas  adlngs , 
 
 Y  and 
 
3  3  *         What  the  Land  here 
 and  wilfull  oppofitions  forfeit  their    | 
 lives  to  the  Law.The  Hebrew  y^  word    j 
 mayberendred,//74/r^^^,i.e.  thy  Fa-    j 
 ther   and  Mother    may  polong   or     ^ 
 lengthen  thy  dayes -y  as  if  the  parent's 
 bleffing  could  inflate  a  dutyfull  child 
 into  a  long  life.    This  is  fure  that  pa- 
 rents at  firft,  and  afterwards  civil  Ma- 
 giftrates  had  powerof  life  and  death, 
 in  their  familyes  and  within  their  own 
 territories;  and  fo  might  juftly  by  Ca-     ' 
 pitalpunifhmentfhorten  the  lives  of 
 the  difobedient. 
 
 Upon  The  Land  W^ich 
 The  Lord  Thy  God  (3i- 
 VETH  Thee.  Here  is  meant  the 
 Land  cfpromife  ,  which  the  Ifraelites 
 were  now  going  to  poflefs, wherefore 
 the  Septuagint  call  it  the  good  Land-^ 
 Which  ^  word  is  now  wanting  in  the 
 Hebrew  copy  ,  though  pcffiblyex- 
 prefs'd  at  firft:for  taking  that  word  in, 
 there  are  all  the  Letters  of  the  Alpha- 
 bet to  be  found  in  the  Decalogue ,  & 
 
 without 
 
promifid  me^ns.  339 
 
 without  it  there  will  be  one  wanting: 
 And  if  LMofes  was  the  firft  InventOE 
 of  the  Hebrew  Letters, as  feme  think, 
 and  it  is  probable,  he  being  thencioft 
 ancient  writer;  'tis  as  probable  ,  that 
 there  was  a  *r/>^«/wf»&eflay  of  them 
 given  in  the  Commandements  ,  the 
 onlyfpeech  ,  which  God  hath  by  his 
 own  mouth  utter 'd. This  part  belongs 
 moft  properly  to  the  Ifraelites,  where- 
 fore'tis  added  ,  that  the  Lord  thy  God 
 gives  thee,  but  may  be  extended  to  us 
 all.  And  here  are  two  or  three  notes 
 in't.  upon  the  Land>th2Lt  notes  that  the 
 loyal  and  faithful  (hall  not  be  turn'd 
 out  of  his  poffeflions  &  live  an  exil'd 
 life  in  forreign  country es, but  prolong 
 his  dayes ,  and  live  in  peace  at  home  : 
 whereas  rebels  and  traytors  forfeit 
 their  eftates,  and  loofe  their  fortunes, 
 by  feeking  unjuftlyto  greatenthem. 
 The  Land  or  the  good  Land ,  the  Land 
 of  C<<«44»,  notes  the  Land  of  thy  fore- 
 fathers, ofancient  inheritance ,  and  a 
 Land  abounding  with  all  conve- 
 Y  2  niences 
 
niences  of  life  ,  to  (hew  that  obe- 
 4ience  fliall  poffefs  the  ancient  de- 
 means ofthefan:iily,  &  live  in  plenty, 
 when  the  rebellious  (hall  feck  their 
 bread  in  a  ftrange  Land.  Which  the 
 Lord  thy  Godgiveth  thee ,  notes  God's 
 particular  bounty  to  the  obcdicnt,and 
 that  what  they  in  joy  comes  with  a 
 bleffmg ,  and  is  the  fruit  of  a  promife; 
 'tis  as  if  he  fhould  have  (aid  ,  obey  thy 
 Father  and  Mother  ,  and  they  (hall, 
 give  thee  life  ,  and  I  will  give  thee 
 Land.  In  Deuterommie  are  inferred 
 thefe  words,  That  it  may  be  'Well  Ivith 
 thee,  and  that  thy  dayes  may  be  long-,  for 
 otherwife  a  long  life  fpent  in  toil  and 
 hardlhip,  exercis'd  with  want  and  mi- 
 fery,  is  a  Curfe  rather  then  a  BlelTing: 
 and  indeed ''the  word  ,  which  here 
 Cigm^ycsihclengthmngofdayes  ,  has 
 alfo  a  fignification  of  health  ;  for  life 
 ofitfelfis  notpleafant,  butaburden 
 rathetjunlefs  it  be  attended  with  thole 
 enjoyments  &  bleflfings,  which  make 
 it  comfortable,as  Health, Peace,  Plen- 
 ^       twit  yMit  n3n«  fanita*. 
 
K^n  Ohjeftion  Anfi^er'd.  341 
 ty ,  Profperity,  &c.  And  fuch  a  life  it  is 
 that  is  here  promised ,  as  the  reward  of 
 obedience. 
 
 But  it  (eems  in  the  ordinary  oeco- 
 nomy  of  Providence  to  fall  out  other- 
 wife  many  times  ,  when  the  dutytull 
 child  is  caught  away  with  a  hafty 
 death  ,  and  a  Loyall  Subject  loofeth 
 both  Life  and  Lands  for  his  fidelity  to 
 his  Priocc,&c.To  this  1  anfwer,  That 
 thispromife  is  conditional  ,  as  God 
 fees  fit,  who,  whatfoever  hedoes, 
 does  it  alwayesforthebeft,  and  then 
 ifhedoenotpertorm  his  word,  as  to 
 the  Letter  at  prefent .  he  will  be  better 
 then  his  word  hercafter.Thofe,whom 
 the  arreft  of  death  difleizes  of  an 
 earthly  pofTcflfion ,  he  inflates  into  a 
 heavenly  inheritance,which  is  indeed 
 the  Ltindof  the  Uving,  and  the  La»d 
 offromtje ,  of  which  Cauaan  was  but 
 a  type.  The  young  Innocent  is 
 fnatch'd  out  of  the  mother's  lap,  to  be 
 lodg'd  in  Father  t^hraham's  bofom. 
 The  Loyal  fufferer  loofes  to  his  advan- 
 Y  3  tage, 
 
34i  i^nother  An  fleer. 
 
 tage,  isfequeftredintoblifs,  ismur- 
 der'dinto  Immortality,  and  if  he  lay- 
 down  his  head  ,  takes  up  a  crown  for 
 it.  Everlafting  happincfs  is  in  the  beft 
 (tn(Q.^  length  of  day  es.  Befides,  God 
 may  cut  him  fliort ,  who  has  not  failed 
 in  his  duty  to  man,  for  fome  difobe- 
 dience  to  himfelf ;  and  he  that's  guilt- 
 lefs,  and  dyes  Martyr,  astotheunjuft 
 tribunals  of  men ,  may  in  the  account 
 of  God's  juftice  dye  as  a  malefactor: 
 God  fometimes  rcck'ning  with  the 
 tranfgrefforsofhis  Law ,  and  cutting 
 fcores  as  'twere  with  them,  depriving 
 them  of  the  reward  of  one  duty  ,  for 
 the  negleftof  fome  other,  &  waihing 
 the  ftafn  of  a  guilty  life,with  the  blood 
 of  an  Innocent  death.     And 'tis  no 
 fmall  comfort  to  a  dying  man ,  have 
 he  been  never  fo  great  a  finner  in  his 
 life,  thathefufferswithagood  con- 
 fcience ,  and  is  permitted  in  a  manner 
 to  quit  fcores  with  heaven  for  his  for- 
 mer offences. 
 
 proceed  we  now  to  the  fummof 
 
 the 
 
 b  J3'»'  TIN  ftsdfi  oft,  fie  Tjd.zi. 
 
The  Sum  of  the  fifth  Comm.     343 
 the  Precept. Thou  Infenour  whoever 
 thou  art  ,   that  art  under  another's 
 power,  or  condition  ,  (halt give  thy 
 fuperiour  the  due  refpcft  ot  his  place, 
 (halt  have  honourable  thoughts  of 
 him, ih lit  highly  cftcem  him,  and  re- 
 vearhimasan  Angel  of  God  ;   in  thy 
 fpecchcs  «5c  addicfles  to  him  demean 
 thy  felf  wiih  humility  and  meeknefs, 
 and  all  civil  demonftrations  of  refped, 
 according  to  the  cuftoms  of  thy  peo- 
 ple ,  giving  him  the  preeminence  in 
 every  thing ,  bearing  with  and  hiding 
 his  infirmities ;    Thou  fhalr  notflight 
 his  perfon,  nor  think  or  fpeak  meanly 
 of  him;  Thoulhaltbefubjedtohim, 
 and  yield  a  ready  and  chearful  obe- 
 dience to  him  as  to  the  Lord  ,  in  all 
 things ,  that  are  jult  and  lawful ,   and 
 bear  with  his   humors  and  his  harfh- 
 nefs,  remembring  that  though  he  be 
 man  of  like  pafTions  with  thy  felf ,  yet 
 heisinGod'sftead  ,  and  it  he  at  any 
 time  fwerve  from  his  rule  in  com- 
 manding,yet  do  not  thou  decline  thy 
 Y  4  du- 
 
3  44-  The  meamng  of 
 
 duty  itfobeyingjbut  when  he  bids  thee 
 do  any  thing, contrary  to  my  will,  car- 
 ry thy  fclf  with  fubmifllon  ,  &  lefolve 
 tofufFer  for  a  good  confciencc  rather 
 then  to  refift  ,  where  thou  canft  not 
 with  a  good  confcienceobey.  Thou 
 fiialt  hearken  to  his  admonitions,  and 
 fubmit  to  his  corredions ,  and  (halt 
 endeavour  by  all  fair  means  to  give 
 him  content  ;  Thou  (halt  not  with-' 
 draw  or  grudge  thy  obedience,  much 
 lefsfnalt  thou  take  upon  thee,  to  call 
 him  to  account  j  nor  yet  fbaltthou 
 bafelyferve  him  in  lewd  offices  ,  and 
 wicked  defigns ,  foas  tobeaninftru- 
 mentofhiseruelty  orhisluft,  and  to 
 flatter  him  in  an  evil  way ,  Thou  fhalt 
 pray  for  him ,  and  affift  him  in  all  his 
 juft  undertakings.and  (halt  return  him 
 all  the  good  thou  canft,  for  thatgood 
 which  thou  receiv'ft  of  him ,  from  the 
 influence  of  his  Authority  ,  or  exam- 
 plcj  Thou  Supenour,{ha\t  oblerve  the 
 rules  of  luftice  by  giving  every  one 
 their  due  ,  thou  fh alt  look  faithfully 
 
 to 
 
the  fifth  Comm  an  dement.        345 
 tothycharge.rule  with  diligence, lay 
 out  thy  talents  to  thebeft  advantage 
 oiGod'sglory,  and  the  benefit  of  thy 
 Brethren  5  Thou  (halt  be  tender  of  the 
 concerns ot all  thy  Inferiors,  andob- 
 ligeihem  with  courtefieand  kindnefs, 
 and  ftudy  how  thou  mayft  be  moft 
 ufeful  to  community ;  Thou  (halt  not 
 be  proud  of  thy  gifts, lift  thy  lelf  i»bove 
 thy  brethren ,  and  fcorn  tbofe  below 
 theej  Thouflialr  not  be  infolcnt, inju- 
 rious ,  nor  too  haifli  and  lev  ere  ,  nor 
 yet  too  fond  and  remifs  ,  but  keep  a 
 mean/o  as  to  gain  their  obedience  to 
 thy  Authority  ,   and  their  love  to  thy 
 Perfon.Thou  c/7//^fh3lrftand  in  fear, 
 and  regard  thy  father  j  and  forfakc  not 
 the  law  ot  thy  mother  ,  and  obey  thy 
 parents  in  the  Lord;    Thou ffK^lt not 
 defpife  them,mock  at  their  weaknefsi 
 and  with  curfed  Cham,  make  merry  at 
 their  ftiame  ,  butfhalt  fliew  them  all 
 honour,  and  doe  them  all  fervice,and 
 with  thy  virtuous  behaviour,  &:weil- 
 jdoing  ,  caufe  him  that  begat  thee  to 
 
 re* 
 
5  46  The  Duty  of  Child  and  Parent. 
 r€Joy  ce ,  and  her  that  bare  thee  to  leap 
 for  joy;  And  when  they  arc  old  ,  and 
 their  ftrength  fails  them  ,  thou  /halt 
 provide  for  them , and  fee  that  nothing 
 which  they  have  need  of,be  wanting; 
 Thou  fhalt  moreover  fiiew  a  Angular 
 honour  to  their  perfon,  faluting  them 
 upon  thy  knee ,  &  often  craving  their 
 blefllng  ,  efpecially  in  any  bufinefs  of 
 great  concernment ,  as  choice  of  life, ' 
 marriage ,  &c.  And  thou  Parent  fhalt 
 iove  and  take  care  of  thy  children, and 
 provide  fafhionably  for  them  ,  that 
 they  may  have  a  lively  hood,  when 
 thou  art  gone;  thou  fhalt  breed  them 
 up  ,  in  the  nurture  and  admonition  of 
 the  Lord  ,  with  fweet  methods  win 
 them  to  my  fear  ,  and  to  the  love  of 
 virtue ;  Thou  flialc  not  with  harfhnefs 
 provoke  them  to  anger ,  nor  yet  fpare 
 corredlion  when  they  offend,  or  fpoii 
 them  with  indulgence  /'as  Heli  did)  to 
 their  ruin  and  thy  own  forrow.  Thou 
 SubjtB  fhalt  honour  and  obey  the 
 King  and  his  Minifters,  befubjedto 
 
 the 
 
The  Duty  ofSuhjeBs.  s  47 
 
 he  higher  powers  ,  for  confcience 
 "ake,  the  Lord  having  (ct  them  to  be 
 bra  terror  to  evill- doers,  Thouflialc 
 5ay  him  tribute  and  other  acknow- 
 edgments  ofthy  rubjedion,according 
 o  the  Laws  and  cuftom  ofthecoun- 
 rey,  and  in  an  efpecial  manner  make 
 )rayers  and  interceflfions  for  Kings, 
 md  all  in  authority ,  that  we  may  un- 
 der them  live  a  quiet  and  peaceable 
 ifc  in  all  Godlineis  and  honefty^Thou 
 halt  not  raife  ledition  ,  to  bring  an 
 dium  upon  the  Magiftrates  Perlon  , 
 lis  Authority  ,  or  his  Council  ;  nor 
 hew  any  difcontent  j  to  the  diftur. 
 )anceof  pubiick  peace  ,  nor  take  up 
 irms  againft  thy  lawful  Soveraign , 
 lor  maintain  or  afTift  rebellion,  nor 
 ■neddle  with  thofe  that  are  given  to 
 ;hange  ,  or  any  way  comply  with 
 hem,  or  countenance  them  in  their 
 jnjuft  ufurpations  ;  Thou  fi^alt  not 
 ^ffcr  any  violence  to  the  King's  facrcd 
 I'crfon,  but  if  at  any  time  unrighteous 
 commands  are  imposed  upon  thee, 
 
 have 
 
3  4*  ^^^  \Magiftrates  Duty. 
 have  recourfe  to  thy  prayers ,  &  make 
 thy  appeals  to  Heaven  ,  to  God  the 
 King  of  Kings ,  to  whom  alone  they 
 are  accountable,  and  who  will  in  his 
 due  time  remove  the  opprefllon  ,  and 
 calhheoppreflbrstoan  account.  And 
 thou  mfagtffrafe  ,  (halt  govern  ac- 
 cording to  the  rnles  of  my  word ,  and 
 the  known  Laws  of  the  countreyj 
 Thou flialt  judge  the  fatherlefs ,  and 
 regard  the  widow  ,and  doe  every  one 
 right  J  Thou  (halt  take  care  of  both 
 Tables  of  my  Law ,  and  promote  the 
 mterefts  of  Religion  ;  Thou  (halt 
 make  wholfom  Laws  ,  and  fee  them 
 put  in  execution  ,  punifh  tranfgref- 
 fors  ,  reward  well  doers  >  preferve 
 peace  and  good  order  amongftmen» 
 Proted  thy  fubjedts  with  the  Scepter 
 and  the  Sword  ,  be  diligent  in  thy 
 office  ,  and  know  that  thou  haft  a 
 great  account  to  make  to  him  ,  by 
 whom  Kings  reign ,  who  is  no  rc- 
 fpcder  of  perfons  ;  Thou  Ihalt  not 
 abufc  thy  rower  to  hcenfe  thy  own 
 
 lufts. 
 
The  lay  mans  Duty.  3  ^^ 
 
 lufts ,  and  become  arbitrary ,  nor  op. 
 I  prefs  thy  fubjefts  with  unjuft  taxes, 
 I  and  infolent  carriage  5  nor  yet  by  a 
 i  fond  clemeneie  indanger  thy  Autho- 
 j  rity  ,  and  leffen  that  reverence  which 
 is  due  to  thy  place.  Yc /'^c/i/^,  (hall  re- 
 ceive my  Minifters  as  my  meflengers, 
 and  Embaffadorsfrom  God, and  obey 
 thofe  that  are  over  you  ,  for  they 
 watch  for  your  foul's  good;  and  think 
 them  worthy  of  double  honour  and 
 •allowance  ,  who  both  govern  and 
 teach  ,  theBifhops  and  overfeers  of 
 the  flock,  and  ownthem  with  all  fair 
 refpedjWho  labour  amongft  you  and 
 are  over  you  in  the  Lord ,  and  admo- 
 nifti  you ,  and  efteem  them  very  dear- 
 ly for  their  works  fake,  and  communi- 
 cate freely  to  them  in  temporals, who 
 impart  to  you  fpirituals  ;  yefliallnot 
 flight  thek  facred  fundion  withdif- 
 graceful terms ,  norrencthcChurch 
 with  fadion  and  ichifms.and  heap  to 
 your  Iclves  teachers,  but  fubmit  your 
 fclves  to  all  lawful  orders  &  conftitu- 
 
 tions, 
 
 C  So  (Tiir^fl'f  T/^?f  maj  fiinify. 
 
3  5  o      The  Duty  ofPaftors ,  &  c. 
 
 tions,  and  not  be  carryed  about  with 
 every  puff  of  doctrine,  nor  entertain 
 new-fangled  opinions, and  unwarran- 
 table pradiies  ,  in  thewayes  of  my 
 worfliip,  and  Ecclefiaftical  Govern- 
 ment. And  ye  Pa/lors  (hall  look  to 
 your  felves,  and  the  whole  floek,  over 
 which  the  holyGhott  has  made  you 
 overfeersj  ye  (hall  preach  in  feafon,  6c 
 outoffeafon,  yeftialldoeall  foredifi-j 
 cation  »and  divide  the  word  aright;  ye' 
 fhalladmoni/h,  exhort,  reprove,  and 
 be  burning  as  well  as  fhining  lights, 
 that  ye  may  in  your  lives  recommend 
 the  power  of  Godlinefs  ;  yefhallnot 
 Lord  it  over  your  brethren  ,  nor  doe 
 the  work  of  the  Lord  carelefsly.Thou 
 Servant  fhalt  account  thy  Mafter 
 worthy  of  all  honour,  andilialtferve 
 him  with  fear  and  trembling  ,  with 
 finglenefsofheartasunto  Chrift,  and 
 fhalt  doe  him  faithful  fervice.  And 
 thou  cJ^^^y  fhalt  fhew  kindnefs  for- 
 bearing threatnings  ,  knowing  that 
 thy  Mafter  alfo  is  in  Heaven,  and  (halt 
 
 give 
 
The  Duty  of  Husbands,  &  c.     351 
 
 give  thy  fervant  comfortable  mainte- 
 nance ,  andflialt  not  defraud  the  La- 
 bourer of  his  hire ,  nor  keep  back  thy 
 fervant's  wages,  and  thou  fhalt  fee  to 
 their  carriage  and  govern  them  in  my 
 fear  ,  that  they  may  become  myfer- 
 .  vants  alfo.     Ye  Wives  be  fubjcd  to 
 your  Hu(bands,  and  **  fee  that  you 
 reverence  them.     Ye  Husbands  love 
 your  wives  ,   as  Chrift  hath  loved 
 the  Church,  and  cherifh  them  as  your 
 ownfleih.     Y  cjioung  TKen,xifc  up  be- 
 fore  a  gray  head ,  and  have  refped  to 
 theface  of  the  aged;  Hearken  to  their 
 advice  ,  and  learn  by  their  example. 
 And  ye  old  men  t  behave  your  felves 
 with  that  gravity  ,  and  wildom,  that 
 ye  may  gain  your  felves  the  reverence 
 of  the  younger  fort  ,  and  be  as  way- 
 marks  for  the  imitation  of  pofterity. 
 Infine.yewho  have  any  advantage  of 
 learning,  wifdomohonour,  eftate,  &c. 
 or  any  other  excellence  above  your 
 brethren, fo  imploy  it  and  lay  it  out  to 
 their  benefit ,  that  you  may  procure 
 
 ho- 
 
3  5  2    The  TSIjcefi'uy  of  Government. 
 
 honour  to  your  felves ,  and  God  may 
 have  the  glory.  To  conclude,  who- 
 ever thouart,  carry  thy  felf  with  ho- 
 nour and  refped  to  every  one  ,  in 
 whom  thou  fecft  aF)y  part  of  God's 
 Image  ,  and  look  on  him  as  thy  fupe- 
 riour  ,  who  hath  any  gift  or  aibility 
 which  thou  haft  not  ,  preferrthye- 
 quals,  pitty  and  help  thy  inferiours. 
 
 This  Commandement,  as  was  faid 
 before ,  being  plac'd  in  the  middle  has 
 an  influence  both  wayes  ,  foastofe- 
 cureboih  God's  Worfhip  and  mans 
 Propriety.  The  Magiftrates  fword 
 muft  defend  the  faith  ,  though 
 it  may  not  propagate  itj  and  if  Autho- 
 rity be  once  trampled  upon, every  one 
 will  doe  as  they  did ,  when  there  was 
 no  King  in  Ifrael,  what  feemeth  good 
 in  their  own  eyes.  When  the  hedge 
 of  Government  is  broken  down, nei- 
 ther Religion  nor  Law  fhall  bound 
 us ;  all  opinions  and  praftifes  are  cur- 
 rent ,  and  'twill  be  an  Ufurper's  in- 
 tercft  to  have  the  people  divided. 
 
 Lives 
 
England's  late  Confu^on,  3  5  % 
 Lives  and  Liberties,  Eftates  and  Goh'* 
 fcienpes,and  all,  lye  open  to  arbitrary 
 force ,  as  a  Prize  for  him  that  dares  be 
 moftViiian.  And  this  has  been  Eng- 
 land's cafe  in  the  no  lefs  fad  then 
 wicked  times  of  Anarchy  aitd  confu- 
 fion  ,  when  damnable  Herefies  broke 
 forth  ,  numerous  feds  fwarmed  up 
 and  down  ,  when  there  was  an  into- 
 lerable Toleration  of  all  Religions 
 but  the  right  ;  when  we  comply'd 
 with  illegal  powers ,  and  were  aw'd 
 by  Courts  of  Highlnjuftice  ;  when 
 partyes  bore  rule,  as  falfe  to  one  an- 
 other, as  they  were  injurious  to  the 
 publick;  when  our  fins  grew  up  and 
 multiplyed  with  ourcalamityes ,  and 
 God's  judgementSjand  our  provoca- 
 tions improv'd  one  another  ;  when 
 our  Oaths  of  Allegiance  were  eluded 
 with  the  Solemn  coufenage  of  a 
 League  ,  and  finful  combination; 
 when  we  were  bewilder'd  with  the 
 witch  crafts  of  Rebellion  ,  and 
 knew  not  the  things  which  belong'd 
 
 Z  to 
 
3  54        ^  National  Confefsion  of 
 toourpeace,but  pretended  to  reform 
 abuies  by  deftroyingthe  offtcesjwhen 
 with  tumults  and  Libels  we  drove 
 our  Dread  Soveraign  from  his  home, 
 rais'd  a  war  againft  him  ,    chas'd 
 him  as  a  Partridge  over  the  moun- 
 tains ,   and  offer'd  violence  to  the 
 Lord's  anointed  J  when  withunduty- 
 ful  hands  we  feized  his  Sacred  Perfon, 
 confin'd  him  to  prifons,  and  vex'd  his 
 righteous  fouljwhen  we  (for 'twas  our 
 fins  did  it ,    and  w  e  are  all  Acceffary; 
 by  a  villanous  mockery  of  luftice 
 brought  him  to  his  tryal,&  Sentenced 
 him  ,    and  (which  is  more  than  our 
 pofterity  will  have  the  heart  to  be- 
 hevedone  ,  though  we  could  find 
 hands  to  doe  it;  batbaroufly  murder'd 
 our  Gracious  King  at  his  own  Palace- 
 gate  ,  adding  all  the  direful  circum- 
 ftanccs  of  aggravation  to  thathellifli 
 impiety  j  when  everfince  out  lotah's 
 death,  our  great  fin  has  been  our  pu- 
 niftiment,  we  have  fuffer'd  in  aaing, 
 and  been  conftantly  cxercis'd  with 
 
 un- 
 
ihe  Breach  of  the  fifth  Comm,  35c 
 unconftancy  of  wicked  changes ; 
 When  Loyalty  hath  been  perfecuted 
 as  the  greateft  Crime,and  many  have 
 fliorten'd  their  d  ayes  for  their  faithful- 
 nefs  to  their  Princej  and  after  that  out 
 Crown,«5c  Head  too, was  fallen, when 
 the  Father  of  our  Countrey  liv'd  in 
 exile  ,  and  our  Mother  the  Church 
 mourn'd  in  private  ,  and  was  fed  with 
 the  bread  of  tears  ;  when  Sacred  Or- 
 ders were  defpifed  ,  and  labourers 
 thruft  themfelves  into  the  harveft  , 
 to  cue  down  digniiycs  and  profits, 
 root  and  branch ;  when  the  Holy  Or- 
 dinances were  difpenfed  by  the  Igno- 
 rant, and  Civil  Offices  adminiftred  by 
 the  Bafej  when  there  was  no  regard 
 hadtothe  Ancient  and  the  Wife,  to 
 the  Noble  and  the  Learned  ,  but  con- 
 tempt was  powred  out  upon  Princes. 
 Infiiorr,  when  we  have  thus  rebell'd 
 againft  King  and  Prieft  ,  and  caft  off 
 Authority  to  purchafea  freedom  for 
 fchifm  andmifchief;  what  need  have 
 we  hereafter  to  pray  fervently  with 
 Z  2  the 
 
3  5  6  The  Reft Aur anon. 
 
 the  Church  \  Lord  hvve  mercy  upon  us, 
 
 and  incline  our  hearts  to  keep    this  \ 
 
 Lal^. 
 
 But  as  our  Litany  cs  arc  requifite  to 
 deplore  the  national  breach  of  this 
 Commandement  ,  and  deprecate  it 
 for  the  future  5  fo  are  our  Thankf- 
 givings  due  to  Almighty  God ,  for  his 
 wonderful  deliverance  of  us  ,  from 
 thofe  great  inconveniencies  and  fins, 
 we  lalour'd  under ,  and  for  the  mira- 
 culous Reftauration  of  our  Dread 
 Sovcraign  to  his  Rights,  and  of  us  to 
 our  Libertyes,  which  are  wrapped  up 
 in  his  Safety:  And  now  that  the  Dread 
 Father  of  our  Countrey ,  and  the  Re- 
 verend Fathers  of  the  Church  arc  re- 
 turn'dto  execute  their  Offices,andto 
 govern  us  with  the  (wordof  luftice, 
 and  thefword  of  the  Spirit,  &  that  we 
 have  been  fufficientlyconvinc'd  ,  by 
 the  twenty  years  diicipline  of  a  Civil 
 War  ,  that  the  grand  Intereft  of  the 
 People  is  Obedience;  let  us  feek  the 
 Peace  of  our  lerufalemand  ourSion, 
 
 and 
 
K^U  Wrong  forbidden.  5  5  7 
 and  pray  that  God  would  confound 
 the  devices  of  all  Rebels  &  Schifma- 
 ticks,  whom thefe late  mercyes have 
 not  converted  ,  and  difappoint  their 
 expedations. 
 
 Thefixth  Commandement. 
 
 Thtfifih  direds  the  offices  of  Re- 
 lations, the  refiihtw  the  general  du. 
 tyes  that  we  ow  to  all  men  in  comr 
 mon;  and  they  are  all  fet  down  ne^^a- 
 tively  to  forbid  all  violence  &  injury, 
 that  being  in  it's  very  nature  deftru- 
 ftive  to  the  conftitution  of  focietyes 
 which  cannot  be  preferv'd  and  ma- 
 nag'd  ,  without  forbearance  of 
 wrongs;  forlufticcisin  the  Politick, 
 as  Health  is  in  the  Natural  body,' 
 which  keeps  every  part  in  its  due  tem- 
 per ,  fo  that  none  have  too  much  or 
 too  little;  but  Injury  difeafesthe  civil 
 ft^te ,  and  will ,  if  cffeftual  rcmedyes 
 binotapplyed,  in  ihort  time  bring  it 
 to  diflblution.  Now  the  greateft 
 Z  3  wrong 
 
3  5  8        l^h  Lifefirfifecured. 
 wrong  that  can  be   offer'd  to  our 
 felves  or  our  neighbour  is  in  the  ///^, 
 thatbeing  thefupport  of  all  blelTing^ 
 and  comforts  ,  ifitbenotitfelfone, 
 fincethey  are  but  leafed  out  to  us  for 
 life,  and  depart  with  it.  Nothing  fur- 
 vives  life,and  death  by  making  an  end 
 of  the  perfon  puts  a  period  to  all  his 
 Contents  and  joyes.     Wherefore  the 
 fecurity  of///^isfirft  provided  for, and 
 fet  immediately  after  the  fifth  Com- 
 jnandement,  as  the  Magiftrate's  great- 
 eft  care ;  fince,  were  our  lives  expos'd 
 to  the  wild  paifions  of  men  ,  Kings 
 would  want  fubjeds  ,  andGodwor- 
 fliippers   ,  and  two  or  three  mighty 
 hunters  would  depopulate  the  earth. 
 To  kill  a  man  is  made  thereforethe 
 greateft  crime ,  as  that  which  cannot 
 be  made  amends  for(whereasforo- 
 ther  loffes  there  may  be  fome  repara- 
 tion) and  as  a  fign  of  mortal  hatred , 
 which  can  be  content  with  nothing 
 but  the  deftrudion  and  annihilation 
 of  the  thing  hated  <  and  is  the  greateft 
 (preach  of  Charity^    ^  Thou 
 
The  jum  of  the  fixth.  359 
 
 Thou  Shalt  Not  Kill, 
 or  Murder.  Thou  ihalt  endea- 
 vour by  all  fair  and  lawful  means  to 
 preferve  thy  own  and  thy  neigh- 
 bour's lifejThou  flialt  not  lay  violent 
 hands  on  thy  felf  ,  nor  bring  thy  fclf 
 raflily  into  danger  of  thy  life,  by  tem- 
 pting providence  ,  byfurfct,  or  any 
 other  finful  or  perillous  courfe;  Thou 
 fhaltnotnegleathy  felf,  nor  deny  thy 
 body  fit  fuftenunceand  refrcfhment, 
 and  for  the  prefcrvation  and  recovery 
 of  thy  health,  take  the  advice  of  the 
 learned  ,  and  honour  the  Phyfician; 
 Thoufnalt  defend  thy  felf  from  inju- 
 rious afTaults,  and  make  aftout  refi- 
 (tance ,  when  force  is  offer'd  j  Thou 
 (halt  efleem  and  fet  by  thy  life.and  not 
 part  with  it  upon  mean  and  paulrry 
 terms,  but  a£l  like  man,  and  give  a  fair 
 account  how  thou  quit'fl:  the  ftage,  & 
 think  no  forry  affront  or  idle  abufe 
 defervcs  the  hazard  of  fo  precious  a 
 thing,orbc  fo  fond  of  thy  reputation, 
 as  to  clear  it  with  thy  blood  j  and  yet 
 Z  4  when 
 
360  The  meaning  of 
 
 when  juftand  honourable  occafions 
 call  for  thy  life,  fuch  as  are  ihc  tefti- 
 monytomytruth  ,  the  affiftanceof 
 thy  King  ,  and  defence  of  thy  coun- 
 trey,  thou  (halt  fairly  venture  it,&  not 
 fpare  thy  life  to  death,  but  lay  it  down 
 for  thy  brethren;  nor  fhalt  thou  make 
 felf  pr'efervation  an  argument  for  thy 
 cowardice,  fince  the « fearful  as  well  as 
 the  dogs,  (hallbe  excluded  my  King, 
 dom  J  nor  (halt  thou  out  of  felf  love 
 bafely  fneak  and  withdraw  thy  felf 
 from  thy  duty;  nor  favour  thy  felf  in 
 my  fervice ,  but  love  me  with  all  thy 
 ftrength  ,  and  keep  thy  body  under, 
 andpraaifeaufterityes  of  felf-denyal, 
 fo  as  to  mortifie  the  flefli,  not  to  pro- 
 cure  thy  death  -,  Thou  flialt  in  like 
 manner  doe  all  that  lyes  in  thy  power, 
 to  maintain  thy  neighbour's  life ,  and 
 fafety  j  Thou  (halt  not  flight  him  and 
 pafs  him  by  in  his  diftrefs,but  give  him 
 feafonable  help;  Thou  (halt  not  out  of 
 padlcn  or  thirft  of  revenge  ,  with 
 fword,orpoyfon,  or  any  other  inftru- 
 
 menc 
 
ihejixth  Commandement.     361 
 ment  of  death,  make  him  a  way,-  for 
 I  he  bears  my  image ,  and  he  that  fpils 
 i  man's  blood,  by  man  ftiall  his  blood 
 befpilt  ;  Thou  fhalt  not  beat  ,  nor 
 ftrikcor  any  other  wayes  mifufe  him, 
 t  or  doe  any  thing  to  grieve  himj  Thou 
 (halt  not  hate  him  in  thy  heart,  or  bear 
 him  any  grudge ,  norowehimfpitej 
 for  he  that  hates  his  brother  is  a  mur- 
 derer 5  Thou  fhalt  not  vex  him  with 
 reproachful  words,  nor  jeer  him  with 
 upbraiding  language,  or  fcornful  be- 
 haviour, tofaddenhis  heart,  and  alter 
 I  his  eountenancejThou  flialtbe  harm- 
 (lefs  in  thy  carriage  ,  and  meek,  and 
 \  gentle,  and  courteous*  and  civil ,  and 
 obliging;  Thou  fhalt  not  doe  or  think 
 I  any  body  any  hurt  ,  or  fo  much  as 
 [  wound  them  with  a  bitter  word  $ 
 I  Thou  fhalt  not  break  out  into  unruly 
 and  boifterous  paflions ,  nor  be  angry 
 without  a  cauie  ;    Thou  fhalt  take 
 wrongs  rather  then  give  ,  noryetbe 
 of  fo  ftupid  and  fhcepifh  a  patience,as 
 to  bring  a  contempt  upon  thy  felf, 
 
 which 
 
362  The  meaning  of 
 
 which  may  make  thee  ufelcft  ,  or  to 
 let  my  glory  fuffer  ,  but  on  this  occa- 
 (ion  to  boyl  over  with  a  generous 
 zeal,  and  vindicate  my  name  J  Thou 
 (halt  not  be  too  rigorous  and  harfti.of 
 a  fierce  and  cruel  ,  of  a  dogged  and 
 fullen  ,  orof  apeevifhandfroward 
 difpofition ,  but  be  mild  even  in  thy 
 corrections  and  punifhments,  and  pit- 
 ty  the  perfon,when  thou  chaftifeft  the 
 vice  ;  Thon  fhaltnot  beftrid  in  af- 
 ferringthy  own  right ,  and  profecute  j 
 thyintereftto  the  utmoft  advantage,  \ 
 but  yield  of  thy  right,  and  be  content 
 to  fit  down  with  the  lofs ,  rather  then 
 engage  in  quarrel  and  venture  the 
 looping  of  peacej  Thou  fhalt  not  only 
 refrain  injurious  a<5lions  thyfelf,  but 
 fhalt  do  thy  beft  to  hinder  others  too, 
 in  their  violent  attempts;  Thouflialt 
 exercife  a  juft  feverity  upon  capital 
 offenders,  and  take  heed  oflicenfing 
 or  encouraging  villany  ,  by  a  fond 
 gcntlenefs;  Thou  fhalt  for  God's  glo- 
 ry,and  thy  neighbour's  fafety, venture 
 
 upon 
 
 i 
 
thejixth  Commandement.      363 
 
 upon  brave  hazardous  adions ,  and  In 
 the  confidence  of  thy  honeft  inten- 
 tions defie  danger  ,  yet  thou  flialt  not 
 rafhly  and  prefumptuoufly  caft  thy 
 felt  away;  nor  (halt  thou  upon  flight 
 occafion,  or  a  private  account,  give 
 or  entertain  a  challenge  ,  and  in  the 
 wicked  folly  of  duelling  venter  thy 
 death  and  damnation  together  ;  but 
 when  the  Magiftrates  authority  has 
 arm'd  thee  againft  a  publik  enemy  , 
 whether  a  forreign  Invader  or  a  do- 
 meftick  Rebel,  upon  juft  and  necefla- 
 ry  reafons  ,  let  the  goodncfs  of  thy 
 caufe  embolden  thee,  and  with  Chri- 
 ftian  courage  difpute  the  Interefts  of 
 Religion  and  thy  Country,  and  make 
 not  power  or  pay  ,  but  peace  and 
 fettlement  ,  the  end  of  thy  warlike 
 undertakings;Laftly,thou  fhalt  be  ve- 
 ry tender  of  every  one's  life  ,  as  of  thy 
 own, and  flialt  notdoe  any  thing  pur- 
 pofely  to  prejudice  another's  life  ,  or 
 his  comforts  ,  and  fhalt  bewarieof 
 doing  ought  ,  which  may  indirectly, 
 
 ro 
 
364  rhe?iAtiond  Breach 
 or  by  cafualty,  cither  deprive  him  of  it, 
 or  imbitter  it  to  him  j  but  (halt  by  thy 
 mild  behaviour  and  offices  offriend- 
 ihip  and  kindnefs ,  help  to  make  his 
 life  pleafant  and  iafting. 
 
 And  now  when  we  do  butthinb| 
 how  peccant  the  Nation  hath  beetfi^ 
 this  Command  ;  how  we  have  mur- 
 thered  one  another  for  hire ,  and  im- 
 proved the  heats  of  a  civil  war ,  with 
 private  animofityes ,  with  a  blind  zeal 
 &  the  rage  of  a  miftak.en  confcience , 
 thinking  we  have  done  God  good 
 fervice  by  facrificing  one  another; 
 How  we  have  pretended  publick  ju- 
 fticetoour  ambitious  defigns  ,  and 
 puird  all  down  that  ftood  in  our  way 
 to  greatnefs  ;  How  we  entitled  our 
 felvestb  Saint-fhipby  binding  Kings 
 in  chains ,  and  their  Nobles  in  fetters 
 Ofiron  ,  and  accounted  it  our  duty  to 
 God  to  kill  and  murder  our  fellow 
 fubj efts,  and im brew  our  hands  in  the 
 blood  of  our  Soveraign  ;  How  ftill 
 we  are  given  to  quarrel,  and  are  loath 
 
 to 
 
ofthefxth  CommAndement.  365 
 to  lay  down  the  cudgels  of  conten- 
 tion, butarc  ready  tojuftifiea  wicked 
 Caufe,to  new  troubles,  and  afecond 
 tryalofwar  ,  and  byourdifcontents 
 tempt  providence  to  remove  oar 
 peace;  How  zealous  andinduftrious 
 we  (how  our  felvcs  in  promoting 
 fadion  and  making  partyes ;  How  wc 
 fharpen  our  tongues  and  our  pens , 
 to  (hoot  bitter  words  againft  one  an- 
 other; Howpeevifii  andfullenjhow 
 eafily  provok'd  ,  and  how  hardly  re- 
 concil'd  ,how  eager  upon  (light  occa- 
 fion  to  break  peace  ,  and  part  with 
 charity ,  and  about  things  indifferent 
 how  not  indifferent  we  are ;  have  we 
 not  very  great  caufe  to  pray  ,  as  the 
 Church  teacheth  us?  Lord  have  mercy 
 uton  m  y  andincline  our  hearts  to  ketp 
 thii  Lal», 
 
 jhefeavemh  Commandement, 
 
 The Jixth fecures  life  ,  This  orders 
 thcprefcrvation  of  chaftityjthey  both 
 
 for- 
 
3  66  Chafiity  Injoind, 
 
 forbid  any  wicked  attempt  upon  our 
 neighbour's  perfon ,  That  by  curbing 
 anger,This  by  bridling  luftj  That  pro- 
 hibits  the  killing,  This  the  defiling  of 
 our  neighbour  j    and  indeed  though 
 Life  be  the  firft  confiderable,  yet  Cha- 
 ^/r)' is  a  greater  care  ,  feeing  that  the 
 abufe  of  the  body  by    uncleannefs 
 draws  along  with  it  a  greater  danger 
 to  the  injur'd  perfon*  then  murder, as 
 that ,  which  being  commonly  attend- 
 ed with  conlent ,  makes  the  fufFerer 
 acceflary,  and  wrongs  the  foul  no  left 
 then  the  body.     And  poflibly  fome 
 fuch  reafon  there  might  be  for  the 
 ^  tranfpofing  of  thefe  Commande- 
 ments  in  fome  eopyes  ,  and  placing 
 this  o{ adultery  and  that  oi theft  before 
 murders  the  ftaining  or  impoverifliing 
 one,being  as  bad  as  killing  one  out  of 
 the  way ,  and  as  good  have  no  life  at 
 all,  as  to  live  in  difgrace  or  want. 
 
 Thou    Shalt    Not    Com- 
 mit Ad  UL  T£R  Y.  Thou  (halt  not 
 
 through 
 
 f  LXX./n/.5^flOT.<r<i.vid.M'»r.lo.J?.L««.lg.jo.  T^ot.i  f.j. 
 
The  Sum  of  the  Seaventh.  $67 
 through  luft  or  intemperance  or  any 
 wanton  excefs,  abufe  thy  own,  or  thy 
 neighbour's  body ,  or  break  the  rules 
 ofchaftity  ,  but  (halt  with  great  care 
 keep  a  holy  and  a  clean  convecfation, 
 and  denying  all  ungodlinefs  &  world- 
 ly  lufts,  and  unlawful  pleafures ,  pre- 
 fervethy  felfpure  from  all  filthy  pol- 
 lutions of  the  flefli  j  Thou  (halt  be  mo- 
 derate in  the  ufe  of  all  lawful  pleafures 
 and  recreations  ,  and  order  them  to 
 (erious  ends  ,  to  make  thee  more 
 ehearful  in  the  fervice  of  me  ,  and 
 the  performance  of  the  dutyesoflifej 
 Thou  (halt  not  greedily  devour  the 
 creatures  I  provide  for  thy  ufe  ,  and 
 fill  thy  lelf  with  meats  and  drinks ,  to 
 indifpofe  thee  for  prayer  or  bullnefsj 
 Thou  /halt  avoid  furfeting  ,  and 
 drunkennefs ,  and  gluttony ,  nor  yet 
 pinch  thy  felf  with  unreafonableab- 
 ftinence  or  fordid  thrift,  but  allow  thy 
 fell  honeft  and  fuitable  refedion  and 
 recreation  j  Thou  flialt  not  be  too 
 nice  and  dainty  in  the  choice  of  food , 
 
 and 
 
3  6  S  The  meaning  of  \ 
 
 and  other  treatments  of  thy  felf  ,  but 
 content  thy  felf  with  that  which  is 
 wholfom  ,  and  agreeable  to  thy  con- 
 ditionj  Thouftialtmake  afoberand 
 a  temperate  ufe  of  my  gifts  and  al- 
 lowances ,  &be  watchful  and  jealous 
 over  thy  felf  at  food ,  in  company  ,  in 
 thy  delights  and  paftimes,  and  at  thy 
 leifures,  that  the  tempter  may  not  take 
 advantage  of  thee  ;  Thou  /halt  be 
 careful  of  thy  habit  and  attire  ,  that  it 
 be  decent  and  comely  not  garifli  and 
 immodeft  ,    that   it    be  fitted   for 
 warmth,  to  hidenakednefs  ,  not  to 
 fiiew  pridcj  Thou  flialc  in  thy  gefture 
 and  behaviour  compofe  thy  felf  to  a 
 chearful  modefty,  fo  as  to /hew  civi-j 
 lity  and  courtefie  ,  not  to  difcover 
 wantonnefs.or  invite luft;  Thou  fhalt 
 (hake  of  floath ,  and  take  heed  of  idle- 
 nefs  ,  as  that  which  becrayestofuch 
 temptations,  and  breeds  &  nurfes  lull; 
 Thou  flialt  not  too  much  indulge  thy 
 felf  to  fleep  »  but  take  a  competent 
 fharc  ,  which  may  be  convenient  tor 
 
thefeAVCnthCommAndement.    369 
 
 thy  health,  and  employment ,  to  re- 
 pairnaturenot  tobefother  ;  Thou 
 (halt  keep  thy  veffel  in  hohnefs ,  and 
 forbear  all  grofs  uncleannefs ;  Thou 
 flialt  not  wrong  thy  neighbour's  bed, 
 nor  offer  violence  or  enticement  to 
 anyonej  Thou  flialt  not  ufe,  nor  al- 
 low the  ufe  of  ftcws  ,  nor  frequent 
 places  of  illfame;Thou  flialt  not  burn 
 with  unnatural  lufts.nor  praftife  fecret 
 villany  ,  or  give  thy  felfuptodiflio- 
 nourablc  paflions,and  beaftly  fenfua- 
 lity  ,  but  learn  from  the  examples  of 
 my  vengeance  to  ftand  in  aw  of  my 
 judgements ;  for  whoremongers  and 
 adulterers  God  will  judge :  and  thou 
 flialt  be  holy  as  I  am  holy  ,  and  pure 
 that  thou  mayft  fee  God;  Thou  flialt 
 avoid  filthy  communication  and 
 fooiiflifpeech,  and  idle  jefting,  but 
 have  thy  difcourfe  feafon'd  with  falc 
 of  difcretion  ,  that  it  may  not  corrupt 
 good  manners  ,  but  tend  to  edifica- 
 tion ;  Thou  flialt  not  look  upon  any 
 one  to  luft ,  nor  rcjch  out  a  dcfire  in 
 A  a  thy 
 
3  70  7")^^  meaning  of  the 
 
 thy  heart  after  the  appearances  of 
 beauty  j  Thouflialt  not  be  wanton  in 
 thy  apparel  or  ciemeanour,but  behave 
 thy  (elf  with  bafhfulncfs  and  with  mo- 
 defty ,  complying  with  civil  &  fafhio- 
 nable  cuftoms;  Thou  (ha*  beware  of 
 meetings,  fhows  ,  playes ,  (onnets, 
 dances,and  all  other  occarions,which 
 may  prove  invitements  to  ill ,  for  fear 
 thou  tall  into  the  fnare  of  the  Divel; 
 Thou  flialc  in  private  have  awful 
 thoughts  of  my  prefence  ,  and  when 
 neceffity,  or  chance ,  or  duty  ,  brings 
 thee  forth  into  the  publick  and  the 
 fight  of  men ,  fo  behave  thy  ielf ,  with 
 that  circumfpedion ,  that  thou  mayft 
 not  get  any  foil  from  converfc  ,  nor 
 disimprove  thy  felf  ;  but  better  thy 
 company,  obliging  them ,  with  all  ci- 
 vil refpea,  and  yet  with  the  gravity  of 
 thy  carriage  checking  vain  thoughts, 
 and  hindring  the  firft  opportunityes 
 ofilI;it  being  eafier,to  matter  luft  in  its 
 beginning,thento  prevent  it's  growth; 
 Yet  if  thou  canftnot  contain  thy  felf 
 
 in 
 
y?4 venth  Co mmtndement.  371 
 I  in  the  limits  ofa  finglelife,  thou  (halt 
 !  in  my  fear,  make  ufe  of  that  remedy, 
 \  which  I  have  appointed  ,  and  fiiait 
 j  pray  to  me  to  dire^  thee  in  thy 
 I  choice  ,  that  thou  mayft  have  a  wo- 
 I  man ofunderftandingjThou /halt not 
 ;  raflilyor  for  carnal  fatisfaaion  enter 
 I  into  the  holy  ftate  of  matrimony,  but 
 for  my  gIory,and  mutual  comfort ,  & 
 
 /halt  look  upon  marriage  as  an  honou- 
 rable inftitutionjThou (halt  notplacc 
 thy  affedions ,  where  my  law  &  rules 
 '  of  honefty  forbid  it ,  and  (lialt  have  a 
 ;  reverence  for  thy  neer  alliances ,  and 
 itake  heed  of  yoaking  thy  felf  un- 
 I  equally  5  Thou  (halt  faithfully  per- 
 iform  the  marriage  covenant  ,  and 
 [  have  a  loving  and  fweet  refpeft  to 
 I  one  anothers  perfons  ,   a  quiet  and 
 lafFedionate  care  for  one  anothers 
 good   ,  this  fociety  having  been  the 
 bleflfed  ordinance  of  Paradife  &  being 
 j  the    moft    folemn  engagement  of 
 I  friend(hip.     To  conclude  ,  in  whar- 
 j  foever  eftateoflife  whether  fingle  or 
 
 Aa  2 
 
 mar- 
 
3  72  Our  Breach  of  the 
 
 married,let  thy  converfation  be  clean, 
 and  free  from  all  pollution  ,  both  of 
 body  ,  loul  and  fpirit  ,  and  be  not 
 fafliion  d  to  the  world  ,  but  keep  thy  , 
 felf  unfpotcedfromit. 
 
 To  reflect  upon  our  felves  ;   wc 
 
 muft  confefs  our  felves  very  guilty  of 
 
 the  breach  of  this  Commandement/ 
 
 who  are  fofullot  uncleannefs;  who 
 
 ferve  divers  lufts  and  pleafures.and  are 
 
 lovers  of  pleafure  more  then  of  God  j 
 
 who  make  provifion  for  the  flefli ,ftu- 
 
 dy  our  eale  and  carnal  eontent,&  give 
 
 our  felves  up  wholly  to  theluftofthe 
 
 eyes ,  to  theluftofthe  flefli,  and  the 
 
 pride  of  life  J  who  pamper  our  bodies 
 
 and  ftarve  our  fouls;  who  drink  wine 
 
 toexcefs,  and  fit  at  it  till  it  inflame  us  j  \ 
 
 who  fpend  our  time  in  chambering 
 
 and  wantonnefs,  in  fports  and  playes, 
 
 with  that  conftancy,  as  if>recrcation 
 
 were  the  duty  of  our  life ,  and  we  had 
 
 nothing  elfe  to  doe  in  this  world ,  but 
 
 totakeourpaftimein  it;  who  follow 
 
 Wicked  counfel  and  lewd  pradifes, 
 
 and 
 
fexventh  Commandement.     3  73 
 
 &boa(t  of  fins  many  times  we  do  not 
 commit,  whoareimmodeft  in  our 
 attire,  wanton  in  our  carriage,  filthy 
 in  our  difcourfe,  abominable  &  loath - 
 fome  in  our  actions,  without  fli  une  of 
 fin  or  fear  of  judgement ;  who  wal- 
 low in  allfenfuality ,  andftudy  flcfhiy 
 delights ;  who  take  up  affcded  garbs, 
 &  imitate  every  foolifli  fafhion;  who 
 think  we  can  never  ferve  our  feives  e- 
 noughjnorourGod  little  enough;  who 
 are  not  afham'd  of  the  appearances 
 of  evil,  but  account  ourfliameour 
 glory,  and  thinkit  our  gallantry,  that 
 we  dare  feem  lewd;  who  have  forgot 
 modefty,  and  know  not  what  1  em- 
 perance  means;  who  take  marriage, 
 for  an  opportunity  of  finning  with  a 
 greater  (afety ,  and  ule  it  as  a  market, 
 rather  then  an  inftitution  of  God's, 
 and  befides  thole  purpofes ,  for  which 
 it  was  appointed;who  would  willing- 
 ly have  no  other  God  but  our  belly, 
 no  other  religion  then  Epieurifm ,  no 
 other  bufinefs  or  ftudy  but  our  eafe 
 A  a  3  and 
 
3  74  ^^^  Scope  of  the 
 
 and  pleafure ;  fo  that  we  have  too  juft 
 an  oecalion  to  make  ufe  oi  the 
 Churches  words  ,  Lord  have  mercy 
 upon  us  ,  and  incline  our  hearts  to  keep 
 this  LaJv, 
 
 The  eighth  CommAndemeni. 
 
 The fixth  znd/eaventh  fecure  our 
 perfons,  This  our  goods  ,  and  is  the 
 fence  of  propriety  j  for  eftatesare  not 
 to  ly6  in  common,  but  arc  bounded 
 with  Laws, that  every  one  may  know 
 his  own.  The /eave^th  forbids  the 
 community  of  wives ,  This  of  other 
 pofleflions :  And  indeed  the  breach 
 of  this  Command  is  the  great  dilorder 
 of  fociety,  and  the  main  drift  of  Laws 
 is  to  fecure  eftates  to  the  owoetsj  and 
 to  judge  of  titles,  and  to  punish  fraud 
 and  coufenage ;  And  the  various  con- 
 dition of  men ,  as  it  ferves  to  fet  forth 
 thewifdom  of  God's  Providence,  in 
 contriving  fuitable  accommodations 
 to  every  family  and  perfon ,  fo  it  cnr 
 
 courages 
 
eighth  Commandement.        375 
 
 courages  induftry  ,  feeing  every  one 
 may  by  the  labour  ot  his  hands  pro- 
 vide for  himfelf,  and  cxfpeda  fuccefs 
 according  to  his  diligence  5  whereas 
 were  things  put  in  an  equality ,  or  laid 
 up  in  one  common  (lock  ,  the  idle 
 would  live  upon  the  labours  of  the 
 painful  ,  and  he  that  were  ftrongeft 
 would  invade  other's  right,  and  make 
 himfelf  mader  of  the  greateft  fliare: 
 Well  then  has  this  Commandement 
 provided ,  that  men  may  not  think  to 
 thrive  by  idlenefs  or  unjuft  means. 
 
 Thou  Shalt  Not  Steal. 
 Thou  (halt  doe  thy  neighbour  no 
 wrong  in  hiscftate  ,  but  in  all  worldly 
 concernments  obfervc  fucharuleof 
 jutlice  and  equity  in  thy  dealing ,  that 
 thou  neither  injure  hun  nor  thy  fclf  j 
 Thou  (halt notdiredly  nor  indire£tly 
 play  rhe  thief  ,  by  taking  away  that 
 which  belongs  to  another ,  eitherpri- 
 vily  and  without  his  knowledge  y  pt 
 openly  and  by  force,without  his  con- 
 A  a  4  ^cntj 
 
3  76  The  meAtttng  of 
 
 fent J  Thou  flialt  not  goe  fhares  with 
 thievesnorconfenttothem  ;  Thou 
 fhalt  reftore  what  thou  find'ft  to  the 
 right  owner,  not  conceal  and  keep  it 
 by  thee  5  Thou  (halt  not  take  bribes, 
 norfetjufticetofalc;  Thou  fhalt  not 
 inveagle  perfons  ,  norfteal  goods; 
 Thou  (halt  be  faithful  in  thy  fteward- 
 {hip,and  juft  in  all  thy  aceounts;Thou 
 flialt  perform  thy  trufts,and  be  upright 
 in  thy  place  i  Thou  (halt  not  meddle 
 with  any  thing  dedicated  to  my  fer- 
 vice ,  and  the  ufe  of  the  Church  ,  or 
 think  facrilcdge  an  improvement  of 
 cftate ;  Thou  flialt  not  remove  the  an- 
 cient bound  and  land  mark  ,  nor  en- 
 croach upon  thy  neighbour's  pofTef- 
 fion  J  Thou  flialt  not  defraud  the  la- 
 bourer of  his  hire  ,  nor  detain  his 
 wages  ,  which  he  haih  earned  with 
 hisfweatj  Thou  (hah  be  true  and  juft 
 in  all  thy  dealings  5  in  buying  and  fel- 
 ling thou  (halt  confider  and  prize 
 things  according  to  their  worth;Thou 
 |halt  not  cheat  and  oyer- reach  in  bar 
 
 gains 
 
i:  the  eighth  Comm And.         377 
 
 gains  by  putting  of  falfe  wares  ,  or 
 ufingfalfe  weights  and  meafures ,  by 
 raifing  pnces,and  fetting  up  monopo- 
 lyes;  Thou  fhaltnot  borrow,  or  take 
 upupontruft  ,  without  intention  to 
 pay;  Thou  fhaltnotopprcfs  the  poor, 
 nor  exad  more  of  him,  then  he's  well 
 able  to  part  with  j  Thou  fhalt  make 
 pundual  reftitution  of  any  thing  re- 
 ceiv'd  ,  andbeexadin  ihedifcharge 
 of  thy  debts  ,  and  in  all  engagements 
 ufc  confcience  5  Thou  flialt  not  pur- 
 chafe  prefermentin  the  Church ,  nor 
 buy  or  fell  places  of  jufticeorpublick 
 truft,  which  are  to  be  re  wards  of  me- 
 rit, not  the  acquifts  of  money  ;  Thou 
 fhalt  be  grateful  to  thy  benefadors  , 
 acknowledge  their  courtefies ,  and  to 
 thy  abiliiy  make  requit,il ;  Thou  (halt 
 not  ftudy  thy  own  gain  alone  ,  butbe 
 helpful  to  thy  poor  neighbour,  and  be 
 mov'd  with  charity  towards  him , 
 lending  and  not  hoping  for  any  thing 
 back  ,  fotbcaringhimand  fomctimes 
 forgiving  ,  if  thy  condition  will  per- 
 mit! 
 
3  7  8  The  tneming  of 
 
 mit,  and  his  require  \i  5  Thou  flialt  not 
 put  thy  money  out  to  s  biting  ufuryjfo 
 astoopprefsand  difable  the  debtor; 
 Thou  ftialchoneftlyreturn  any  pledge 
 or  pawn ,  which  is  put  into  thy  hand; 
 Thou  (halt  doe  good  with  thy  eftate, 
 and  forget  not  to  communicate  ,  and 
 todiftributej  Thou  (halt  be  merciful 
 as  I  am  merciful ,  feeding  the  hungry, 
 doathing  the  naked ,  vifiting  the  fiek, 
 reUevingtheprifoner  ,  andfhewmg 
 kindnefs  to  ftrangcrs ;  Thou  fhaltbe 
 liberal,free  hearted  &  open  handed,in 
 ihy  almf-doings ,  and  upon occafions 
 of  pnblick  neceffity  or  defign ;  Thou 
 Ihalt  not  be  niggardly  or  fordid  in  tl)y 
 wayoflife  ,  or  hard-hearted  or  un- 
 charitable, nor  yet  unthrifty, &lavifli, 
 fo  as  to  difable  thy  eftate  5  Thou  flialt 
 not  trouble  thy  felf  with  unquiet 
 thoughts  ,  and  carking  cares  for  this 
 life,  what  thou  flialt  eat ,  and  where- 
 with ail  ihoufhaltbecloath'dj  Thou 
 fhalt  not  be  covetous  to  gather 
 wealth  any  how  ,  and  deny  thy  fclf 
 
 thole 
 
 JTCS  foenusis  -^ca  raomordit.  -|Ci  fanus. 
 
the  eighth  Command.  379 
 
 thofe  enjoymeuts,  w hich  God  hath 
 allow'dtheej  Thou  fhalt  know  how 
 to  want, and  how  to  abound;  Thou 
 fhalt  not  murmurand  rcpineat  God's 
 difpofals,  but  fubmit  to  his  wifdom  & 
 truft  his  providence  ,  and  reft  fully  fa- 
 tisfied  with  thy  prefent  condition ,  af- 
 furing  thy  Telfth^t  a  contended  mind, 
 andaneftate  well  got,  rbe  it  never  fo 
 little;  is  better  then  much  riches; 
 Thou  (halt  not  be  too  fparing  ,  nor 
 too  profufe,  but  thriftily  hufband  thy 
 means,  that  they  may  hold  out  to  fc- 
 cure  thee  againft  want,  and  to  enable 
 theeforCharity;  Thou  (halt  not  live 
 an  idle  life  ,  nor  take  ill  coiirfes ,  and 
 follow  dishoneft  wayesof  get  ,  as 
 cheating,  gaming,  &c.  but  shale  take 
 pains  in  Tome  honelt  calling  ,  and 
 shalt  learn  to  labour  and  get  thy  own 
 living  ,  in  that  ftate  of  life  ,  wherein 
 God  shall  place  thee,  that  thou  maylt 
 eat  the  labour  of  thy  hands,and  it  may 
 be  well  with  thee  >  that  thou  mayft 
 provide  things  fashionable  for  thy 
 
 felf 
 
3  so  Our  Breach  of 
 
 felf  and  thy  relations  ,  and  mayft 
 have  wherewith  to  cxercife  Charity 
 toward  them  that  are  in  want. 
 
 Let  us  now  take  a  view  of  out 
 felves,  how  our  carriage  has  anfwer'd 
 this  Command.   Was  evermore  in- 
 juftice  and  illegal  oppreflion ,  then  of 
 lateyearsamongftus^  Hasnotcove- 
 toufnefs  been  the  root  of  all  our  evils^  | 
 Have    not   the    poffeflfions  of  the  ^ 
 Crown  and  the  Church  been  made 
 thefpoilsofWar,  and  the  reward  of 
 villany?  Have  not  men  of  quiet  fpirits 
 been  rendcr'd  Delinquents  for  their 
 cftates  ,  and  their  greateft  crime  been 
 their  we^hh;  when 'twas  enough  to 
 make  one  Malignant  ,  to  have  any 
 thing  to  loofe ,  and  the  great  art  of  the 
 Ulurperswas  to  fecure  their  fears  & 
 jealoufies ,  by  (atisfying  their  avarice , 
 and  make  good  their  title  to  govern- 
 ment by  getting  the  riches  of  the  peo- 
 ple in  their  power  ?  What  plundring 
 and  pillaging ,  what  rifling  and  robbe- 
 ries have  been  praftis'd  S  what  Seque- 
 
 to. 
 
the  eighth  Cowmandiment .    381 
 
 ftrations ,  Compofitions  ,  Decima- 
 tions, Contributions  ,  and  other  un- 
 heard of  injuries  and  infolencies  have 
 been  Committed  upon  the  loyal 
 \  gentry,and  poor  commonalty  ?  what 
 havock  has  been  made  of  Sacred 
 things ,  and  how  has  Sacriledge  been 
 juftifiedby  herchildren  >  when  Intru- 
 ders have  been  bold  to  expoftulatc 
 with  God  ,  and  quarrel  the  lufticc  of 
 man,  that  they  areforc'd  to  give  place 
 to  the  right  owners,  andreftoreun- 
 juftpoffeffions;  How  have  the  noble 
 and  the  learned  been  turn'd  out  by 
 force,  oftheir  ancient  demeans ,  and 
 juft  preferments ,  to  feek  thdr  bread  > 
 How  have  the  old  bounds  been  re- 
 mov'd  ,  and  the  publick  coffers  ex- 
 haufted^How  are  great  eftates  amafs'd 
 by  eheat  and  coulenage,and  private 
 men  fwoln  up  with  ill-got  wealth? 
 How  is  charity  neglefted  ,  hofpitality 
 fhutoutofdoors,andthelovetothe 
 poor  grown  cold  \  How  many  idle  & 
 diftioncrt  wayes  of  living  are  kept  on 
 
 foot^ 
 
3  S  2        Our  Breach  of  the  eighth. 
 foot  f  How  does  the  number  of  Beg- 
 gers  daily  increafe  to  the  fhame  of  au- 
 thority ,that  neither  imployes  the  able, 
 nor  relieves  the  weak?  How  miferable 
 and  clofc  are  men  upon  honeft  de- 
 figns  ?  How  profufc  and  lavifli  upon 
 their  lufts?  How  doe  we  murmur  at 
 the  difpofals  of  providence ,  and  how 
 ready  are  we  with  our  private  difcon- 
 tents  to  difturb  the  publick   peace.** 
 What  need  then  have  we  to  cry  out 
 with  the  Church ,   Lord  have  mercy 
 upon  us ,  and  incline  our  hearts  to  keep 
 this  Lalff. 
 
 jhe  ninth  Commmdement, 
 
 The  eighth  requires  truth  in  our 
 dealings  ,  This  in  our  difcourfe  and 
 fpeech  J  That  provided  for  oureftatc 
 and  fortune ,  This  for  our  credit  and 
 reputation;  That  fecures  our  Goods, 
 This  our  Good  name  ,  which  is  of 
 deereu  coacern,then  any  other  poilef- 
 fion  5  for  a  good  name  is  better  then 
 
 life 
 
To  bearfalfe  tfiitnefs  T»hat  >  3  g  j 
 life  it  felf:  CMmrdery  Adultery  &  Theft 
 are  forbidden  in  the  other  three. 
 This  prohibits  a  Lye  ,  which  is  the 
 cloak  and  cover  of  all  other  fins ,'  and 
 likely  accompanyes  them ,  efpecially 
 this  laft  to  a  proverbial  obfervation, 
 oif  Ly^r  and  a  Thief. 
 
 Thou  Shalt  Not  Bear 
 False  Witness.  ^  Thou  /halt 
 notbeatyingloitnefsy  fayes  the  Vulgar. 
 i.e.  Thoufhaltnotmakeor  tcllalyc 
 concerning  or  againft  thy  neighbour. 
 The  Greek  doubles  it,  *  Thoujhatt 
 notftljlylpitnefiafaljctcfiimony  ,  ta- 
 king in  the  diftindion  of  a  lye  into  ma- 
 terial and  formal.  To  fpeak  an  un- 
 truth ,  and  fay  that  which  in  it  felf  is 
 not  fo,  though  1  perhaps  may  think  it 
 fo,isa  matenaihye  j  for  though  I  am 
 true  to  my  own  thought  by  fpeaking 
 as  I  think  ,  yet  I  am  not  right  to  the 
 thing:  \)\\'i,\%afdfet((iimonj.  Again, 
 to  fpeak  contrary  to  myownfenfe, 
 
 though 
 
 b  Non  eiis  teftis  mendax.    i  i  ^iv^onttfrtifirat 
 
3  84     WhatfJft  Wtnefs  means. 
 
 though  pofTibly   the  thing  I  fay  be 
 true,  is  a /orw  4/ Lye;  for  though  I  be  ^ 
 miftaken   ,'    and  the  thing  be  other- 
 wifethen  I  think  it  is,  yet,  ifl  (peak  o- 
 therwifc  then  I  think,  I  lye  ,  and  this  is 
 toivtt?iefsfal,y.    So  then  we  have  a 
 double  carelyes  upon  us,  to  fpeak  ac- 
 cordingtothc  thing  ,  and  according 
 to  our  thought  ,   when  our  words 
 agree  with  our  thoughts  ,  and  our 
 thoughts  agree  with  the  things  thcm- 
 feives;  when  the  mind  reprefcnts  the 
 objea  aright,  and  the  tongue  doth  as 
 truly  report  the  mind.  The  Hebrew, 
 as  if  itmeant  mainly  the  concerns  of 
 truth  in  judicial  proceedings  ,  has  it 
 thus  ;   ^  Thou  fhdt  not  anfrer  as  a 
 Tvif?tefsoffalJhoodAO\y\t,  when  the 
 Magiftratc  puts  a  queftion  to   thee, 
 '  and  requires  to  know  the  truth.    But 
 the  meanins;  of  it  is  tobecnlarg'dto 
 all  affairs ;  and  fo  in  Deuteroncmie  \\s 
 exprefs'd,  ^d  n^ifm/s  of  vanity, ^h\ch 
 implycs  ralli  cenfure,  reproaches,  and 
 
 vain  fpeeches,&c. 
 
 A* 
 
 k  n3j?n  nS  Non  lefpondebis.    1  «^<'  V- 
 
tVho  our  neighbour.  i%t 
 
 Against  Thy  Neigh- 
 bo  u  r  ,  or  for  thy  neighbour,  in  thy 
 neighboar's  caufe  and  behalf,  &c.  for 
 the"*  prepofition  carry cs  a  great  lati- 
 tude of  fenfc;  And  'tis  no  lefs  a  wrong 
 to  Truth  and  luftice  to  fpeak  a  Lye  in 
 favour,as  to  fpeak  it  out  of  malice;  & 
 'tis  luftice  and  Truth  which  arc  eon- 
 fider'din  Gods  Commands  ,  more 
 then  intereft  and  benefit.  Who  our 
 neighbour  is ,  our  Saviour  in  his  Para- 
 ble has  told  us ,  all  mankind ,  all  that 
 we  have  or  may  have  to  doe  with; 
 whether  they  live  neer  or  far  off, 
 though  God  docs  allow  in  fomc 
 cafes,  degrees  of  charity  ,  according 
 to  Relation,  neighbourhood,  coun- 
 trey,&c. 
 
 Tbe  meaning  of  this  Commandc- 
 ment ,  is  this.  Thou  fiialt  in  all  thy  dif- 
 courfe  take  heed  to  Truth  ,  and  fpeak 
 according  to  thy  confcience,nor  (halt  \ 
 thou  conceal  what  thou  knoweft, 
 when  my  glory  or  the  benefit  of  thy 
 neighbour  requires  it; Thou  (halt  not 
 B  b  give 
 
 m  3  in,  com,  peo  contra,  &c. 
 
3S6  The  meaning  of 
 
 give  in  a  falfe  evidence  ,  nor  plead  a 
 wrong  caurc,nor  favour  injuftice,  noi 
 tell  a  lye  to  advantage;Thou  fhalt  noi 
 knowingly  fay  that,  which  thou  think-j 
 eft  to  be  falfe  ,  with  a  purpofe  to  de- 
 ceive others ,  nor  /halt  thou  be  over 
 confident  in  affirming  what  thou  art 
 not  fure  ofj  Thou  flialtnot  bafely  dif- 
 femble  ,  and  pretend  one  thing  and 
 mean  anoth  er ,  for  God  is  the  God  of] 
 truth;  Thou  fhalt  not  fpeak  or  think 
 ill  of  any  one  in  thy  heart  ,  by  enter- 
 taining evil  furmifes ,  and  taking  up  a 
 reproach  ,  or  ill  report  againft  him  ; 
 Thou  (halt  not  be  curioiis  to  fpy e  out 
 his  faults,  nor  critical  and  cenforious, 
 «or  (halt  thou  (lander  him  with  thy 
 tongue,  or  fpeak  ill  of  him  behind  his 
 back,  and  flatter  him  to  his  face;  but 
 thou  (halt  make  the  beft  of  his  anions, 
 &  put  the  faireft  interpretation  upon 
 his  carriage ;  Thou  fnalt  fpeak  all  the 
 good  of  him  thou  knowft  and  cover 
 his  failings, believe  and  hope  the  beft, 
 and  not  give  ear  to  all  thou  heareft,  & 
 
 in 
 
the  nineth  CommAndement,  3  8  7 
 in  all  thy  converfefhew  thy  felf  inge- 
 nuous and  open  breafted  ,  to  think  no 
 evil  of  him, and  to  acknowledge  what 
 thou  feeft  good  in  him ,  and  be  as  ten- 
 der  of  his  reputation  as  of  thy  own; 
 Thou  flialt  not  be  double-minded, 
 norhaftyinthypromifes,  norfalfein 
 thy  purpofes  ,  but  fincere  and  con- 
 ftant,  that  thy  fayingsand  doings  may 
 agree}  Thou  (halt  bridle  thy  tongue, 
 and  avoid  foolifli  fpeaking,  and  let  no 
 rotten  communication  come  out  of 
 thy  mouth  ,  but  with  fteady  gravity 
 weigh  thy  words  aforehand,  &  fpeafc 
 to  edificationjThou  flialt  not  difcovcr 
 fecrets  committed  tothytruft  >  nor 
 vainly  babble  of  every  thing  thou 
 know'ft  »  nor  yet  conceal  neceflary 
 truths,  but  be  faithful  and  trufty  in  thy 
 filence  ,  and  difcrectin  thy  fpeech; 
 Thou  flialtnot  be  churlifli,of  difficult 
 addrefs  ,  and  hard  to  befpokewith, 
 not  yet  full  of  infignificant  comple- 
 ment and  artificial  craft ; but  flialt  ftiew 
 thy  (elf  courteous  and  affable  ,  ready 
 Bb  2  to 
 
3SS  The  fum  of  the 
 
 to  hear  and  to  anfwer  jThou  flialt  not 
 be  clownifli  and  tude  in  thy  converfe, 
 nor  yet  aft  the  buffoon  by  abufing  ^ 
 Scripture,  or  jeering  thy  betters  ,  or 
 other  foolifli  drollery  ,  but  ufe  civil  & 
 chearful  language ,  and  according  to 
 thy   company  and  occafion  fit  thy 
 difcourfe  ;   Thou  (halt  not  be  over- 
 forward  and  magifterial  in  finding 
 faults ,  nor  yet  cowardly  and  fearful  of 
 difpleafing  ,  but  tell  thy  neighbour 
 freely  of  his  fin  ,  when  thy  duty  re- 
 quires it  of  thee  ,  and  opportunity  in- 
 vites ;    Thou  (halt  not  impudently 
 proclaim  thy  fin,  andbragof  thy  evil 
 doings,nor  be  too  confident  in  boaft- 
 ingof  thy  gifts,  but  leave  it  rather  to  a 
 ftranger  to  commend  thee  J  nor  yet  (to 
 fhiftduty,  or  out  of  vain  glory;  fpeak 
 meanly  of  thy  felf  ,  and  leflen  thy  en- 
 dowments ,  but  ftialt  put  a  juft  value 
 upon  thy  felf  and  thy  parts ,  that  they 
 maybeufcful  ;  and  be  wanting  in  no 
 fair  and  modeft  way  to  keep  up  thy 
 credit,  and  maintain  thy  reputation. 
 
 Above 
 
mnethCommAnaement.       jgp 
 
 AVove  all  ,  thou  fhalt  by  a  blamelefs 
 converfation  indeavour  to  keep  a 
 good  confeience  before  God  ,  and  a 
 good  name  among  men.and  do  thofe 
 things  which  may  make  thee  well 
 fpokenofj  And  yet  thou  (halt  not  be 
 over  fond  neither  of  thy  reputation, 
 fo  as  to  affect  applaufe  ;  butdefignra- 
 -ther  to  live  to  conicience  then  to 
 fame,  and  whilft  thou  ciifchargeft  thy 
 duty ,  not  to  look  on  good  report  as 
 thy  reward  ,  nor  to  be  difcouraged 
 byevilreportfrom  doing  good  ,  and 
 tomindmore  what  thou  deft  ,  then 
 what  others  fay  or  think  of  thee,  and 
 refer  thy  felf  to  God  ,  who  fees  in  fe- 
 cret,  and  Will  make  righteous  judge- 
 ment. 
 
 If  we  call  our  felves  to  an  account 
 for  this  Commandem,ent ,  and  fay  we 
 h  ave  no  (in,we  deceive  our  felves  and 
 there  is  no  Truth  in  us.  How  has 
 Truth  fail'd  amongft  us  >  How  have 
 our  Prophets,  who fhould  have  been 
 the  Minifters  of  truth,prophefied  lyes, 
 Bb  3  in 
 
3  90  Our  Breach  of  the 
 
 in  the  Name  of  the  Lord,ealling  good 
 bad,and  bad  good,  and  pretended  the 
 Lord  fent  them  ,  when  he  lent  them 
 not>  How  have  our  Courts  of  luftice 
 been  fiU'd  with  falftioods, and  iniquity 
 beenenadedby  a  Law  >  How  have 
 falfe  witneflesand  wicked  ludgesrofe 
 up,  and  fentenced  the  righteous ,  and 
 condemned  the  innocent  >  How  has 
 luftice  been  perverted  to  wrongends, 
 and  Law  been  made  an  inftrument  of 
 oppreflion?  How  have  we  in  this  Hy- 
 pocritical age  lyedand  diffembled  to 
 one  another,and  fpoken  with  a ^ heart 
 and  a  heart ,  with  flattering  lips  and  a 
 deceitful!  tonguc^ow  haveweflat- 
 ter'd  the  wicked ,  whom  God  hated  , 
 and  flandcr'd  the  footfteps   of  the 
 righteous  >  How  disingenuous  are 
 we>  how  quick-fighted  to  fpye  moats 
 in  others  eyes ,  and  not  fee  the  beams 
 in  our  o  wn^  How  apt  to  magnifie  our 
 felves,  and  think  meanly  ot  others? 
 Howreadytobelieve  every  flying  re- 
 port &  to  take  all  things  that  another 
 ^     '  ,  docs 
 
nineth  Commandement.  391 
 does  in  theworftfenfe  >  How  Jirtle 
 truft  or  honefty  to  be  met  with?  How 
 perfidious  and  falfcjhow  cunning  and 
 clofe,  how  ill  natur'dand  fuJlenhavc 
 moft  men  been  >  with  what  ftarch'd 
 gravity, and  pretences  of  fanftity  have 
 we  impos'd  upon  one  another?  What 
 vain  babling  and  filthy  talk  ,  obfceniiy 
 and  fcurrility.are  abroad  in  the  world? 
 How  forward  are  we  to  cenfure  o- 
 thers,  to  fpeak  the  worft  of  every  bo- 
 dy ,  and  to  find  fault  with  our  fupe- 
 riours  ,  and  meddle  with  things  that 
 concern  us  not  ?  How  doe  we  prize 
 the  commendation  of  men  ,  and  yet 
 flight  confcience  ,  and  cannot  en- 
 dure  to  be  fpoken  ill  of ,  nor  yet  be 
 at  the  pains  to  doe  well?  Howhigh- 
 ly  doe  we  efteem  reputation,  and  va- 
 lue a  good  name,  and  yet  care  not  our 
 felves  to  be  good,and  lead  a  blamelefs 
 life  free  from  great  offences  ?  Lord 
 hAve  mercy  upon  us  ,  and  incline  our 
 hearts  to  keep  this  LaTi^, 
 
 B  b  4  The 
 
3  9  *     ^^^  tenth  Commandement, 
 
 All  the  other  Commandcments 
 doc  more  immediately  order  the  out- 
 ward man,  ihtfirji  and  the  tenth  looi^ 
 inward,and  regulate  the  thoughts  and 
 the  dcfires.  The  firji  Gommandc- 
 ment  is  the  ground-work  of  Reli- 
 gion ,  and  the  tenth  the  top-ftone  of 
 Morality ;  That  injoyning  the  Fear  of 
 God,  and  This  requiring  Contented* 
 nefs  and  felf  denyal.  Atheifm  affronts 
 theWor(hipofGod,and  Covetouf- 
 nefs  diforders  the  Society  of  Men; 
 That  will  acknowledge  no  God,  and 
 This  will  have  noNeighbour.Where- 
 fore  'tis  well  plac'd  at  the  bottom  of 
 the  fecond  table  as  the  Mafter-fin, 
 thcgreateneqpy  of  Charity  ,  and  that 
 which  all  the  other  tranfgrefTions  re- 
 folvethemfelves  into;  The  other  pre- 
 cepts indeed  hold  thy  hand  that  thou 
 mayftdoe  thy  neighbour  no  wrongj 
 This  holds  thy  heart  that  thou  mayft 
 Wish  him  none.  Here  is  the  fin  forbid- 
 den, Z^o«y^4//  not  Covet :  and  the  ob- 
 jcft  particuUrly  exprefs'd  either  fot 
 
 profit 
 
Concupfcence  forbidden.        3   1 
 
 profit  or  pleafure  ,  Thy  isijighhours 
 houfe,hisl»ifey  hismdnfervant,  his 
 mAidyhisoxandhis  ajsy  and  then  ge- 
 nerally propos'd,  nor  any  thingthatis 
 4hy  neighbour's, 
 
 Tho  u  ShaltNot  Covet 
 or  de fire.  This  ftrikes  at  inordinate 
 affedions.at  concupifccnee,  which  is 
 that  root  of  bitternefs  ;  Thou  flialt 
 not  out  of  envy  to  thy  neighbour ,  or 
 out  of  love  to  thy  felf  ^for  fo  one  of 
 the  words  in  Dtuterommie  fignifies, 
 ^  Thoujhdt  ?iot  defire  tothy  felf)  dc- 
 fire  any  thing  away  from  him. 
 
 Thy  Neighbour's  House, 
 his  convenience  of  habitation  ,  the 
 place  of  his  abode  ,  where  he  has 
 pitch'd  his  tent  for  his  fecurity, and  ga- 
 ther'd  the  comforts  of  his  life  about 
 himjbe  it  a  fairer  or  ftronger  building, 
 feared  in  a  better  aire  ,  encompafs'd 
 with  better  neighbours,  and  furnifh'd 
 with  better  commodities  of  life. 
 
 THOU 
 
 omMnn  nV  i»  Hiih p.  C9"j. »'#«']»'«»«. 
 
3  94        "^h  Houfe  mention  d. 
 
 Thou  Shalt  Not  Covet 
 Thy  Neighbour' s  Wife. 
 This  is  not  a  diftind  command  from 
 the  former,  for  'tis  the  a£t  not  the  ob- 
 jed  which  makes  the  fin;  and  fo  the 
 p  Apoftle  quotes  it  ,  Thou /halt  not 
 €ovet',2in(i  'tis  plain,  xh^xHcnfe  &  Wife 
 are  not  meant  for  feveral  precepts  , 
 though  the  one  be  coveted  out  of 
 Avarice,theotl)er  out  ofLuftj for  here 
 follow  other  things  in  the  former 
 way  ofcovctingjas,/^^avand/j&f4jf: 
 but  for  particular  inftances  only  ,  the 
 enumeration  therefore  ending  with 
 an  &c.  and  all  that  is  thy  Neighbour  s. 
 The //(?«/?  is reckon'd  firft  ,  and  then 
 thehouskeeper,the^//^,to  teach  the 
 man  that  he  mufl:  firft  provide  a  lively- 
 hood,  and  way  of  fubfiftence,  before 
 bethink  of  a  wife  ;  and  to  put  the 
 v.'oman  in  mind  ,  that  fhe  ought  to  be 
 a/yijr/i.>^/^,nottobeagadderabroad 
 or  live  at  random  ,  buttobe  the  ftay 
 of  the  family.  In  Veuteronomte  the 
 letfg  is  mentioned  firft  and  fo  by  the 
 
 SefttiA- 
 
Sepuagtnt  here,  as  the  Miftrefs  of  the 
 Houfe,8>c  one  that  is  not  to  be  reckon'd 
 asapartofpoffeffion, but  as  the  man's 
 partner  in  all  his  fortune,&  go verncffe 
 ofhisafFairs.  TheTi^z/nhen  is  notto 
 be  derired,for  her  beaiity,for  her  por- 
 tion, for  her  difcretion  ,   &c.  The 
 Houh  and  Wife  are  a  mans  particular 
 choice;  theH<?«/?hiscaftle,  and  the 
 Wife  ot  his  bofom ,  the  delight  of  his 
 eyes  and  the  joy  of  his  heart.'Tis  moft 
 injurious  therefore  to  covet  thefe. 
 The  Samaritan  here  ,*i  and  i\iQ,Greik 
 make  mention  oi  his  field  ,  and  the 
 Syrtck  of  hii  vineyard  too,  the  one  foe 
 bread  and  herbage  ,    the  other  for 
 drink,  i.e.  Thou  (halt  not  covet  any 
 part  ofhis  revenue:  Mens  eftates  lying 
 generally  in  houfes  and  lands,   and  in 
 former  times,in  cattle  too  &:  fervants. 
 wherefore  they  are  alfo  expreffed  by 
 name, 
 
 Nor  His  Ma^-Servant, 
 that  tills  his  ground,  that  looks  to  his 
 
 cat- 
 
3  9^  Man-fervAttt  and  MAtd-fervdnt. 
 cattle,  that  waits  upon  his  perfon,  and 
 manages  his  affairs  ,  in  whatfoever 
 condition  he  fetvc  him  $  Thou  fliak 
 not  defirc  him  for  his  fidelity ,  for  his 
 ftrength ,  or  for  his  wit ,  or  any  other 
 good  quality  thou  hcareftofhim;  for 
 this  would  be  to  dilable  thy  neigh- 
 bour ,  and  take  his  right  hand  from 
 him. 
 
 Nor  His  Maid-Servant, 
 that  looks  to  the  houfe  ,  that  makes 
 provifion ,  that  gives  her  attendance 
 withindoors,  and  minds  the  bufmefs 
 of  the  family  .under  her  Miftreffes  go- 
 vernment and  dire^^ion;  Thou  {halt 
 not  covet  her  for  her  care,  or  her  dili- 
 gence, or  her  prudence,  or  any  other 
 good  quality  ;  for  this  would  take 
 away  his  wives  right  hand  ,and  make 
 her  cares  toilfome  ;  much  lefs  flialt 
 ihou  defire  her  out  of  lufl  ,  for  this 
 would  bring  an  infamy  and  reproach 
 upon  thy  Neighbours  houfe. 
 
 Nor 
 
His  Ox  and  ^Js^  Sec.       3  97 
 
 Nor  His  Ox,  which  helps  him 
 in  the  tillage  of  his  ground  ,  Nor 
 His  Ass,  which  helps  him  in  car- 
 riage of  burdens:  for  this  would  be  to 
 lay  a  load  of  drudgery  upon  the  fer- 
 vants,  anddifappoint  the  culture  of 
 his  field  and  vineyard.  The  Greek 
 adds,  nor  any  of  his  cattle,  for  they  arc 
 to  maintain  his  houfe. 
 
 Nor  Any  Thing  That  Is 
 Thy  Neighbour's.  This  in- 
 cludes every  thing  elfe  ,  Moneys, 
 le\vels,Rayment,  &c,  Whatfoevec 
 he  has,be  it  of  great  or  fmall  concern- 
 ment ,  whether  it  be  for  his  profit  or 
 his  delight  -,  Thou  (halt  not  meddle 
 with  it  in  thy  thoughts  nor  hanker 
 afteritinthydefires. 
 
 The  Summ  of  all  may  be  this.Thou 
 /halt  not  think  it  enough  to  doe  thy 
 neighbour  no  wrong  in  word  or 
 deed ,  but  thou  (halt  love  him  &  wifh 
 him  well  in  thy  heartJ  Thou  flialt  not 
 covctany  thing  that  is  his  ,  but  (halt 
 
 re- 
 
3  9  8  "^f^e  meaning  of 
 
 regulate  thy  afFedions,and  fet  bounds 
 tothy  thoughts  and  defires  ;  Thou 
 (halt  fubdue  all  carnal lufts  ,  and  evil 
 concupifcences  ,  that  thou  mayftbe 
 fanO:itied  throughout  both  in  body, 
 foul  and  fpirit,and  mayft  be  led  by  no 
 unruly  paflions  ;  Thou  /halt  refrain 
 thy  appetite  ,  and  keep  it  within  the 
 rules  of  right  reafon  ,  the  neceffi- 
 tyes  of  nature  ,  and  the  appointments  . 
 of  God's  Law  ,  fo  as  to  be  moderate 
 in  thy  defires  ,  and  enjoyments  of 
 meat  and  drink,  of  eafe,and  fleep,and 
 all  lawful  pleasures  ;  Thou  fhalt  ga- 
 ther in  thy  affedions ,  and  bind  them 
 up  with  my  fear  3  Thou  fhalt  not  hate 
 thy  brother  ,  nor  yet  love  him  with 
 that  fondnefs,3&to  honour  him  above 
 me  J  Thou  (halt  not  love  the  world, 
 nor  the  things  of  the  world  ,  nor  in- 
 grofsall  thy  love  to  thy  felf  j  Thou 
 flialt  take  heed  of  all  unchafl  love,and 
 wanton  dalliance,  but  thou  (halt  love 
 thy  neighbour  with  unfaigned  Chari- 
 ty ,  and  make  after  whatfoever  things 
 
 are 
 
the  tenth  Commmdement. '    399 
 
 aregood.and  ofgood report;  Thou 
 flialt  not  give  thy  felf  to  immoderate 
 joy  ,  or  to  over  much  melanchoUy ; 
 Thou  flialt  not  rejoyce  at  any  ones 
 misfortunes  ,  nor  be  griev'd  at  his 
 "Well-doing  ,  or  look  upon  him  with 
 an  evil  eye.    But  thou  fiialt  keep  an 
 even  and  compofed  (pirit ,  equally 
 tempered  to  joy  and  ladnefs,  that  thou 
 mayft  rejoyce  with  them  that  rejoyce 
 and  weep  with  them  that  weep  ,  that 
 *thou  mayft  in  thy  grievances  pray, 
 andin  thy  mirth  fing  Pfalms  ;   Thou 
 flialt  not  be  100  confident  nor  yet  too 
 diftruftfuU  of  thy  felf  ,   neither  fhalc 
 thou  place  thy  truft  in  man  ,   nor  too 
 much  ftand  in  fear  of  him  ,  feeing  his 
 breath  is  in  his  noftrils :  But  thou  (halt 
 hold  fo  even  a  balance  betwixt  thy 
 hopes  and  fears  ,   that  thou  mayft  in 
 Charity  endure  all  things  ,  and  hope 
 all  things  ,  and  that  thou  mayft  walk 
 with  care  and  circumfpcdion  ,  and  (et 
 thy  heart  upon  thy  way  ;   Thou  flialt 
 not  break  out  into  paftions  ,  upon 
 
 flight 
 
 V  Jam.  SI  i- 
 
400  The  fum  of  the 
 
 {light  occafion,orftudy  revenge,  but 
 {halt  keep  in  thy  anger,  and  w  hen  my 
 glory  calls  for't,  imploy  it  in  zeal  and 
 fin  not  J  Thou  (halt  eleanfe  thy  heart, 
 the  fountain  of  ad^ions  ,   denying  all 
 ungodly  luftSj  mortifying  thedefires 
 ottheflefti  ,  wreftling  with  tempta- 
 tions ,  and  fighting  the  good  fight 
 againft  thy  three  grand  enemycs,the 
 world,  the  fle/h,and  the  Divelj  Thou 
 {halt  not  nuzzle  thy  felf  in  carnal  fecu- 
 rity ,  and  give  thy  felf  to  idlenefs ,  ne- 
 glefting  thy  prayers  and  thy  dutycs, 
 and  opening  the  door  to  temptation, 
 and  fatning  thy  heart  ford  eft  ruftionj 
 Thou  flialt  ftrive  againft  the  firft  fug- 
 geftions  of  thy  luft.and  fhaltcrufh  the 
 cokatricein  the  egg  ,  before  vanity 
 have  got  the  dominion  over  thee; 
 Thou  shalt  withftand  the  evil  one, 
 that  he  may  fly  from  thee,  that  having 
 done  all  thou  mayft  ftandj  Thou  (halt 
 not  entertain  ill  thoughts  with  de- 
 light-, nor  roll  the  fweet  morfel  under 
 thy  tongue  j  Thou  shalt  not  give  con- 
 
 fcnt 
 
tenth  Commandement .        40 1 
 
 fenttothe  wicked  cnticcaients  of  thy 
 own  flefli ,  but  arm  thy  felt  with  hoJy 
 relblutionsj  Thou  flialt  do  thy  utmoft 
 endeavour  to  root  out  all  evil  concu- 
 pifcence,  &  to  keep  that  noifom  pud- 
 dle of  original  corruption ,  that  body 
 of  death  which  thou  carry  eft  about 
 with  thee, from  ftrcaming&  breaking 
 forth^into  inordinate  defiresjrregulac 
 words  or  aftions ,  whereby  God  is  of- 
 fendedjOr  thy  neighbour  iajur'dj  and 
 laftly,thou  (halt  fo  bound  thy  appetite, 
 &  keep  it  within  the  limits  of  that  con* 
 dition  wherein  providence  hath  pla- 
 ced thee,  that  thou  mayft  without  en- 
 vying thy  neighbour  or  defiringany 
 thing  that  is  his,  quietly  reft  fatisfied 
 with  thy  own  eftate  ,  and  carefully 
 mind  thedutyes  of  thy  calling, know- 
 ing that  contentednefs  with  what  a 
 man  hath  ,  is  both  the  great  duty  of 
 Chtiftian  R  eligion  ,  and  the  greateft 
 felicity  of  this  life. 
 
 That  we  may  inquire  into  our  (elves, 
 
 it  hath  been  plain  by  oura£tions,how 
 
 C  c  lull 
 
 I 
 
^02  Our  BYeuh  of 
 
 fuUof  concupifcence  our  hearts  have 
 been,  when  the  Lufts  of  this  Age  have 
 been  as  wilcl,ahd  the  praftifes  as  loofe, 
 as  the  Opinions ;  &  mens  minds  have 
 been  as  free  to  covet  as  they  have 
 been  tothinkjwhen  appetite  has  been 
 boundlefs,and  being  goaded  by  am- 
 bition, has  rambled  over  all  Sacred  &, 
 CivilRights,&  left  nothing  untouch'd 
 that  belong'd  to  God  or  man  ,  which 
 the  covetoufnefs  of  wicked  hearts 
 could  reach  atjwhen  we  have  coveted 
 God's  Houfe  as  well  as  our  neigh- 
 bour's ,&  made  eonfcicncc  of  nothing 
 that  might  improve  our  eftatesj  when 
 inftead  of  Self-denyal  ,  which  is  the 
 principleofChriftianity,Self-prererva. 
 tion  has  been  fet  up , and  Intereft  made 
 our  Idol  ;  when  we  have  been  fo  far 
 difcontented  at  our  prefent  condition, 
 thatwehaveovet-runallorders,&to 
 mend  our  private  fortunes  have  ruin  d 
 the  publickj  when  we  walk  diforderly, 
 and  are  immoderate  in  the  ufe  of  our 
 pleafures,  and  are  taken  up  with  the 
 '     *^  love 
 
the  tenth  Commandement,  403 
 love  of  the  wotid  ,  and  impure  afFe- 
 ^ions,an  d  cannot  relli/h  the  things  of 
 God;  when  we  cannot  indure  one  an- 
 t>ther  ,  and  require  that  of  others  wc 
 would  not  allow  them  ,  and  fct  our 
 fclves  at  irreconcileablc  diftances; 
 when  we  indulge  our  felves  in  carnal 
 joyes,and  havenocompaflionforouc 
 fuffering  Brethren  ;  when  our  hopes 
 depended  on  an  arm  of  flefli ,  and  the 
 fear  of  man  deterred  us  from  ourdu- 
 ty,ro  that  we  would  not  truft  God  for 
 our  delivery  in  the  performance  <y£ 
 ourdutyjwhcn  every  fmall  thing  puts 
 us  into  paflion,  and  in  our  zeal  wc  de- 
 
 fign  a  revenge  on  the peifon  ,  more 
 then  a  reformation  of  his  vice  ;  when 
 we  follow  the  guidance  of  a  deluded 
 confcience ,  and  miftake  both  covc- 
 toufnefs  and  ambition  for  zeal;  when 
 we  prefer  publick  mirchief,before  our 
 owndifappointments.and  had  rather 
 Church  &  State  fliould  be  indanger'd 
 then  our  defign  fhould  mifcarry;  when 
 \ve  hug  temptations,  and  make  much 
 \  C  c  z  of 
 
404  Our  Lufl  undContupifcence. 
 of  ourlufts ,  and  lull  them  on  thepil- 
 lowsofeafcandfecucity  ;  whenwc 
 wifh  for  things  unlawtUl,and  take  uni. 
 lawful  courfes  to  get  them  ;  when  all 
 our  defires  are  let  out  for  carnalfatif- 
 faaions,  and  we  make  it  the  great  bu- 
 fmelsof  our  lives  to  provide  for  our 
 content  ,  ard  yet  can  never  be  con- 
 tented ?  Waen  by  our  eoveroufnefs 
 and  evil  concupi.tcj-ces  wt  have  thus 
 broken,  not  only  this  ,  bataU@ods 
 Laws  a  ad  Coinmandements»we  maf 
 very  well  defire  God's  pardon  for 
 what  is  paft ,  and  his  afllliance  for  the 
 time  to  come  ,  in  the  Churches 
 form; 
 
 Lord  have  mercy  upon  ui,  dnd  Tvrite 
 
 all  thefe  thy  Lal^s  in  our  hearts ,  "^e  be* 
 
 feechthee.  ' 
 
 f     I    N    I    S. 
 
AN  EXPLANATION 
 
 Of  the 
 
 SACRAMENT  S< 
 
4o6 
 Thell.SAGRAMENTS. 
 
 Baptifm. 
 
 GOen^and teach  all NatUns^ bapt'iz^lng 
 therkjn  the  Name  of  the  Fat  her  y  and 
 of  theSon^^d  of  the  holy  Ghoft.  * 
 
 Go  ye  into  all  the  world ,  and  preach  the 
 Gofpel  to  every  ereature.  He  that  bellevethy 
 and  IS  haptiz,ed^  (hall  hefaved  ;  but  he^  that: 
 belleveth  not^  jhall  be  damned.  ^ 
 
 The  Lords  SUP  PER.« 
 
 THe  Lord  lejus  the  fame  night  ,  in 
 which  he  was  betraid^took^  bread:  A pd 
 TV  ben  he  had  given  thankj,  he  broke  it ,  and 
 gave  it  to  his  difeiples  ,  and  faid  ; 
 
 Takj^  eat ;  this  is  my  body^  which  is  bro^ 
 kjn  I  given]  for  yon  :  this  do  in  remem- 
 brance of  me, 
 
 Likewife  alfo  Joe  tookJ\the  cup  after  fup^ 
 per^  and  when  he  had  given  thankj,  he  gave 
 it  to  them^  faying^ 
 
 Drink^ye  all  of  it:  For  this  is  my  blond  of 
 the  New  T^ (lament ,  which  is  jhedfor  you 
 [for  many  \  for  the  rem'ifsion  offinnes. 
 
 This  doe  ye  as  oft  as  ye  drinkjt  in  remem- 
 brance of  me. 
 
 Of 
 
407 
 
 Of  the 
 SACRAMENTS. 
 
 \HeSacramhits,  That  is  to 
 fay  ,  Holy  Rites  or  Cere- 
 monies ,  ormyfteries  ufed 
 in  the  Church,  appointed 
 by  Chrift  himfelf.  Now  Sacrament 
 is  a  military  term  ,  and  fignifyes  that 
 oath ,  whereby  fouldiers  Were  wont 
 to  engage  to  be  true  and  faithfull  to 
 their  General  in  the  War  againft  the 
 enemyes  of  their  countrey:  And  thus 
 it  is  with  us  Chriftians  ,  who  have 
 vow'd  obedience  to  Chrift ,  the  Ca- 
 ptain of  our  Salvation ,  and  fworn  to 
 fight  under  his  Banner ,  that  we  may 
 by  his  ftrength  overcome  the  world, 
 theflefii,andtheDivel. 
 
 Cc  4  The: 
 
40  S      T'^o  Parts  of  a  SAcrament. 
 
 The  Sacraments  are  but  two,  Ho-^ 
 ly Baptifme  ,  and  the  Holy  Supper: 
 which  eome  in  the  place  of  Cireum- 
 cifion,  and  thelewifh  Paffeovcr. 
 
 By  Bapttfm  we  are  admitted  into  the 
 bofom  of  the  Church,  and  as  it  were 
 entred  into  God's  family , being  by  na- 
 ture aliens  from  the  Commonwealth 
 of  Krael  j  and  of  the  children  of  wrath 
 becomeheirs  of  the  promife. 
 
 The  Supper  affords  us  a  fpiritual 
 yepaft,  and  by  it  we  grow  up,  and  arc 
 intimately  united  to  Chrift  ,  and  are 
 preferved  and  fed  to  life  everlafting. 
 
 There  are  two  things  to  be  con- 
 fidered  in  a  Sacrament  ;  an  outward 
 Sign,  and  an  inward  Grace  fignified, 
 ThtSignmBaptifme  is  V/atcr,which 
 waftieth  the  filth  of  our  body  ;  the 
 Thing  fignified  is  the  Blood  of  Chrift, 
 whereby  our  fouls  are  cleanfedfrom 
 the  filth  of  fin  .The  outward  Elements 
 in  the  Supper  are  Bread  and  \Vine,by 
 which  the  ftrength  of  nature  is  rc- 
 pair'd  and  maintain'd  :  The  Things 
 
 figni- 
 
SAcraments  Seals,         40^ 
 
 fignificd  are  the  Body  oflefus  cruci- 
 fied and  his  Blood  ihcd ,  which  being 
 partaken  by  Faith  doe  heighten  out 
 graces ,  and  nourifli  the  fouls  of  be- 
 hcvers.  Baptijmt  **  then  is  the  iaverof 
 regeneration ;  and  the  Supper"^  is  the 
 Communion  of  the  Body  and  Blood 
 of  Chrift.  In  a  word  the  Sacraments 
 are  annexed  to  the  Word  of  God ,  as 
 the  feals  of  the  promife,  conveyances 
 of  grace ,  and  evid«'nces  of  the  Spirit, 
 by  which  he  doth  effcftually  apply  to 
 believers  the  love  of  the  Father ,  and 
 the  merits  of  the  Son  ,  afluring  their 
 hearts ,  confirming  their  Faith,  faft- 
 ning  their  Hope,  and  enlarging  their 
 Charity. 
 
 dT;»,J.J.    eiXtr, 10.  U. 
 
 n 
 
4iP 
 
 Of  BA?T  ISM. 
 
 THe  Inftitution  of  Baptifme  was 
 after  this  manner.  When  Ghrift 
 had  with  his  Blood  fealed  the  truth 
 oi  hisDo£lrine,and  purchafed  to  him" 
 felf  a  Church,  i.e.  a  peculiar  people, 
 thechofcnonesofGod  ,  whoni  he 
 fore  knew  from  alleternitie ;  {(or  he 
 was  the  f  Lamb  (lain  before  the  foun- 
 dation of  the  world  was  laid;)  and  had 
 made  good  this  his  purchafe  by  his  re- 
 fcrreftion,  in  that  the  bands  of  death 
 fell  off,  and  he  was  rcjieafed  out  of  the 
 prifon  of  the  grave  ,  having  paid  the 
 debt,  for  which  he  as  our  furety  fufFer- 
 cd  ;  it  was  then  convenient  that  this 
 Church  thus  purchafed  ,  fhould  be 
 gathered  ,  and  the  chofcn  ones  be  cal- 
 led ,  and  Converted  to  the  faith  by  the 
 preaching  ofthe  Word  ,  and  diftin- 
 guiflied  from  the  reft  ofthe  world  by 
 a  profefllon  ofthe  Gofpel,  and  the  ufe 
 of  holy  ordinances.  Wherefore  being 
 
 him- 
 
The  Qccafion  and  Ground  of  it.  4  n 
 
 himfelf  to  depart  hence  &  to  afcend  to 
 Heaven,  he  leaves  his  Difcipleswith 
 inftrudions  ,  how  to  propagate  the 
 faith  ,  and  to  order  the  affairs  of  his 
 fpiritual  Kingdom  to  the  end  of  the 
 world,  and  to  proclaim  throughout 
 all  quarters  of  the  world  ,  the  good 
 tidings  of  peace  and  pardon  to  all  fuch 
 as  fhould  by  faith  and  repentance 
 come  in  and  give  up  their  names  to 
 Ghrift;  It  beingGod's  wills  that  all 
 fhould  be  fav'd  ,  and  come  to  the 
 knowledge  of  the  truth.  Whereupon 
 he  fends  the  Apoftles  to  preach  ,  and 
 by  Baptifme  /.  e.  by  a  folemn  rite  of 
 wafhing  with  water  ,  receive  into  the 
 bofom  of  the  Church  as  many  as 
 (hould  profcfs  faith  in  him  5  giving 
 them  this  commiffion  before  his  de- 
 parture, as  it  isfet  down  by  theEvan- 
 gelift  ,  Goe  je  and  teach  all  Nations 
 haptz>ing  them^  8cc.  Baptifm  having 
 bin  formerly  us'd  by  lohn  the  fore- 
 runner of  our  Saviour,  and  honour'd 
 by  the  example  of  cur  Saviour  him-. 
 
 felf, 
 
41  i         The  K^pofiles  Comm'tf- 
 fclfjwho^  at  his  Baptifm  wasfignally 
 own'd  from  Heaven  for  the  Son  of 
 God ,  the  Spirit  alfo  in  the  lliapc  of  a 
 Povc  lighting  upon  him. 
 
 Our  Saviour  in  thefewords,wherc- 
 in  he  appoints  the  form  and  ufcof 
 Baptifm ,  partly  commands  ,  partly 
 promifcs.*  The  command  hath  in  it  a 
 miffion,  Got :  &  a  commiflion,  feach. 
 And  BAptiz.e.  The  promife  is  that  Joho-' 
 foever  bdieveth  undis  Bdptisdjhallbe 
 faved, 
 
 GoE  Ye  Into  All  The 
 World.  Chrift  himfelf  being  fent 
 to  the  loft  flicep  of  the  Houfeof  If- 
 rael,confin'd  his  own  walk  within  the 
 bounds  of  lewry-,  but  at  his  death  the 
 vail  of  the  Temple  being  rent  in 
 twain ,  and  the  partition  wall  broken 
 down,  all  other  Nations  ofthe  world 
 were  receiv'd  into  the  covenant  of 
 grace,  and  made  partakers  of  that  fal- 
 vation  which  the  lews  *  put  from 
 themfclves.In  order  to  this,  the  Apo- 
 
 ftlcs 
 
 h  y»fc.  J.l6, 17.    iw^<!?.U.4^. 
 
f$on   Oecumenical.  413 
 
 (lies  were  furniftit  with  the  gift  of 
 tongues,  to  the  end  that  they  might 
 difcourfewith  all  people  in  their  own 
 language,  of  which  they  gave  a  nota- 
 ble effay  at  the  Feaft  of  Pentecofti  and 
 not  long  alter  they  had  a  meeting,  and 
 agreed  amongft  themfelves  ,  what 
 quarter  of  the  world  every  one  (hould 
 take  upon  him  as  his  Province  ,  and 
 accordingly  travell'd  ,  lomeoneor 
 other  of  them  ,  over  all  the  parts  (of 
 the  known  world  at  leaft )  there  being 
 yet  remaining  in  feveral  places  of  the 
 Eaft  in  K^fia  r^s  amongft  the  cht- 
 nefes  and  the  Indians, )  and  of  the 
 South  in  ^^fruk  ,  (as  amongft  the 
 i^bypnes  under  the  command  of 
 Frefterlohn ,  that  is ,  the  K^poftoltck 
 Prince.  &c.)  feveral  monuments  of 
 the  Apoftles  preaching.  Nor  are  there 
 wanting  in  Amerkx  it  felf  footfteps  of 
 the  Gofpel,  as  in  the  Ifland  of  the  Holy 
 
 Crofs. 
 And  TEACH  AllNatioi^s, 
 
 Oi preach  the  CoJpelltQ  every  Creature. 
 '^  Mow 
 
414  The  planting  of  Churches. 
 Now  indeed  does  the  Sun  of  right- 
 tcoufnefs  ,  being  the  light  that  en- 
 lightens every  one  that  comes  into 
 the  world  ,  (tt  forth  upon  his  courfe, 
 and  makes  his  compafs  from  one  end 
 of  Heaven  to  the  other,  dartingforth 
 the  rayes  of  his  heavenly  Doftrineto 
 ail  Nations  ,  and  diffufing  light  and 
 heat  by  the  Apoftles  no  orherwife 
 then  the  Sun  in  the  Firmament  makes 
 his  paffage  through  the  twelve  figns 
 of  the  Zodiack.  By  this  means 
 Churches  were  planted  up  &  down, 
 Cities  and  countryes  converted  to 
 '  the  Faith,and  the  found  of  the  Gofpel 
 went  throughout  the  world.  What 
 an  excellent  ftory  would  the  reft  of 
 the  Ads  of  the  Apoftles  have  made, 
 if  they  had  bin  committed  to  writing, 
 or  preferved  ,  as  St.  Paul's  and  Peter's 
 were  \  whereas  we  have  fcarce  any 
 thing  of  them  but  fsble  ,  and  the  va- 
 riety of  changes  fmce  ,  and  ferity  of 
 the  nations  at  prefent  makes  it  af- 
 nioft  impoflibletofindout  the  truth 
 
 of 
 
Baptifm  a  Badge  ofprofe^ion,  41s 
 of  their  travels  ,  ads ,  and  ftrangefuc- 
 ceffes. 
 
 Baptizing.  This  hath  a  double 
 meaning:  either  Teach  and  Ba^tize,ot 
 leach  by  Baftiz^ing.  The  former  is 
 thusj  After  you  have  infttuded  people 
 in  the  faith, and  made  known  to  them 
 theGorpelofChrift»  and  acquainted 
 them  with  the  will  of  God  touching 
 their  falvation  j  receive  them  into  the 
 Church,  and  wafliing  them  with  wa- 
 ter aflurethem  of  the  pardon  of  theic 
 (ins,  &  engage  them  into  a  profeflion 
 oftheChriftian  Faith,  and  of  a  hoiy 
 
 iife. 
 
 The  later  fpeakcth  thus  ;  Teach  hf 
 Bapfizmg,  that  is  to  fay  ,  preach  the 
 Gofpel  to  all ,  and  whomfoever  you 
 (hall  find  willing  to  renounce  their 
 formererror  ,  togivc  upthemfelves 
 to  the  obedience  of  the  Gofjpel,  make 
 them  my  Difciples  (which  indeed  is 
 the  importance  of  the  Greek  ^  word) 
 by  dipping  or  fprinkling  them  with 
 water:  by  which  ceremony  (as  by  a 
 
4 1 6  7 he  Bapizing  of 
 
 peculiar  badge)  my  Church  which  is 
 the  company  ot  believers  fliall  be 
 diftinguifh'd  from  the  reft  of  the 
 world. 
 
 From  both  we  learn  ,that  the  admi  • 
 niftration  of  the  Sacraments  doth  pre* 
 perly  belong  to  thofe  whofe  duty  it  is 
 to  preach  the  Gofpei ,  to  wit .  the  Mi- 
 nifters  of  God's  Wordj  and  that  they 
 are  to  Baptize,  who  a2:e  to  Teach;  the 
 Sacraments  being  but  the  reals,and  ap- 
 pendages of  thedodrine. 
 
 Them.  Men,  and  women,  and 
 children  5  perfons  of  all  conditions, 
 fex ,  age ;  whole  countryes ,  whole 
 cities,  whole  families  ,  according  as 
 your  preaching  (hall  find  fuccefs.  And 
 this  no  queftion  was  the  pradife  of 
 theApoftlesatfirft  ,  as  hath  been  of 
 the  Church  ever  fmce  ,  to  admit  all 
 even  little  ones  ,  (asChrift  didfuffer 
 little  children  to  come  to  him)  and  the 
 Infants  of  believers  to  Baptifm :  for  fo 
 Circumcifion ,  in  place  of  which  Ba- 
 ptifm came  ,  was  performed  upon 
 
 children 
 
Iftfants  djferted.  417 
 
 children  of  eight  dayes  old:  And  why 
 fliould  the  fign  of  the  Covenant  be 
 denied  little  babes ,  who  are  in  Cove- 
 nant with  the  God  of  their  Fathers, 
 who  hath  promis'd  to  be  our  God,  & 
 theGodofours^Whatanunkindnefs 
 is  it, that  a  parent  fhouid  ihut  the  gate 
 of  life  3gainft  his  child ,  and  deprive  it 
 Of  the  privilc^dge  of  a  new  birthifeeing 
 that  believers  children  are  born  heirs 
 of  the  promife,  and  have  as  good  title 
 to  the  fpiritual  blefling  of  their  fathers 
 as  they  havf*  to  their  temporal  ellatej 
 if  the  word  of  God  be  good  cvidt^nce. 
 What  hard  hearted  petfon  can  look 
 upon  it's  child  no  otJierwife  then  a 
 heathen  brat,  then  the  young  one  of 
 Tome  brute  damm;  1  will  not  fay  lamb, 
 or  kid,  or  calf,  which  God  appointed 
 to  be  offered  to  him,  and  accepted  in 
 the  levvifh  fervice.  And  will  any  one 
 then  be  backward  in  bringing  his  child 
 to  the  Temple, and  prefenting  him  to 
 the  Lord,  ot  fear  God's  difplcafure  for 
 fo  doing  \  O  rigid  courle  to  pafs  a 
 D  d  fen- 
 
4.1  s         Childrenfan^tified, 
 fentence  of  excommunication  upon 
 children  ,  till  they  come  to  years  of 
 difcretion.  And  why  fo  ^  bccaufe  they 
 have  no  faith.  Suppofe  they  have  not. 
 The  veryBaptifinga  child  m^keshima 
 Dirciple,if  thou  underftandeft^  Greek. 
 And  art  afraid  of  making  thy  child  a 
 Difciple  too  loon PBcfides, who  dares 
 to  be  fo  peremptory,  and  void  of  cha « 
 rity  as  to  deny  Uitle  ones  faith  j  fmce 
 faith  though  it  do  ordinarily  come  by 
 hearing,Yet  it  is  a  grace  infus'd  by  God 
 into  the  foul, capable  ofluchinfufion; 
 nay  ,  holy  writings  have  left  it  upon 
 record ,  that  fome  children  were  fan- 
 aifiedin  the  womb,  and  that  M^the 
 Baptift  leapt  in  his  mother's  belly  at 
 the  entrance  of  the  Virgin  Mother; 
 &  layes  it  down  for  a  general  cbferve, 
 that  God  hath  out  of  the  mouths  of 
 babe^  &  luckhngs  ordained  fttength, 
 or  prepared  for  himfelf  a  ftrong  and 
 folidprai(e. 
 
 'In  The  Na  ME,i.e.by  virtue& 
 force  of  a  divine  command  and  ap- 
 
 point- 
 
 I.«a5rrfw  ctTB  /?*^77>7w,difc!puIos  facite  baptizaado. 
 
The  My  fiery  of  the  Trinity,  4 1 9 
 pointment  ,  and  by  that  authority 
 which  is  deliver'd  to  the  Son  by  the 
 Fatheri  and  which  through  the  Spirit, 
 I  doc  ahb  impart  to  you  my  Minifters! 
 Or  into  the  Name  j  for  fo  the  words 
 found  in  the™  Greek./.^.into  the  pro- 
 fefllon  of  Chriftian  Faith  ,  and  of 
 Gofpelobedience.  Now  thehigheft 
 point  of  Chriftian  Doarinc  is  to  be- 
 lieve in  God  ,  diftinguifhed  into 
 three  Perfons,  Father,  Son ,  and  HoJv 
 Ghoft.  ^ 
 
 Of  The  Father. Who  made 
 us,  and  begets  us  a  new ,  by  his  word 
 and  ordinances. 
 
 Of  The  Son.  Who  redeemed 
 us,and  waflies  away  our  ftains  with  his 
 Blood. 
 
 And  Of  The  Holy  Ghost. 
 Who  faniSifies  us  ;  tor  we  are  born 
 again  ofwater.and  the  fpirit. 
 
 Each  Perfon  hath  its  peculiar  opera- 
 tion, &  isfeverally  reprefented ,  in  the 
 holy  rite  of  Bapti(m.  For  whereas  by 
 wafningof  water  is  meant  the  doing 
 Cc  a  away 
 
 in  tit    T9    orofitL. 
 
4-20  The  Trinity  o'^ndin  Baptijm. 
 
 away  of  (in  ,  the  Father  pardons  fins, 
 the  Son  purchafed  the  pardon  ,  the 
 Spirit  by  faith  applyes  that  purchafe. 
 So  then  we  are  (av'dbythc  mercy  of 
 the  Father  ,  by  the  merit  of  the  Son, 
 and  by  the  efficacy  of  the  Spirit. 
 
 This  form  ofBaptifm  is  one  of  the 
 dearcft  proofs  of  Trinity  in  all  Scri- 
 pture 5  and  indeed  w  hen  our  Saviour 
 was  Baptiz'd  of /c>/;«  ,  all  Three  did 
 fhew  themfelves  prefent.  Chrifthim- 
 lelf  whom  lohn  did  Baptize ,  was  the 
 fecondPerfon  5  the  Spirit  defcended- 
 Upon  him  inthefhapeofaDovctand 
 the  Father  fpcke  out  of  the  Cloud, 
 faying, T/?if  t6  my  beloved  Son-,  tn  Tfohom 
 lam  Dpell pleafed. 
 
 In  the  Command  is  fet  down  the 
 riteior  outward  aQ:ion./>.the  wjfhing 
 with  water.  The  Proini redelivers  the 
 grace  fignified  iind  conveyed  by  the 
 aftionito  witjremiflionoffins. 
 
 The  analogic  betw  ixt  the  outward 
 fign.and  the  inward  grace  lyes  in  this; 
 that>asW^ter  being  powred,or  fprink- 
 
 led 
 
Faith  ffecejfary.  42 1 
 
 ledonthebody.wafliesofFthe  filthjfo 
 the  Blood  of  Chrift  ,  which  was  the 
 Fountain  opcn'd  for  the  deanfing  of 
 ihiquiry ,  doth  purge  the  conlcience, 
 and  doe  away  fin,  whether  original, 
 or  a£lual,and  prefent  Us  clean  without 
 Ipot  in  the  fight  of  the  Father  by  the 
 virtue  of  the  Spirit. 
 
 He  That  Believes  ANi> 
 Is  Baptized  ,  Shall  Be 
 Saved.  Faith  is  the  foul's  hand,  by 
 which  a  man  receives  and  applyes  to 
 himfelf  the  benefits  purchafed  by 
 Chrift.  By  Faith  we  are  juftified.  Ba- 
 ptifmisthelaver  of  regeneration,  the 
 feal  of  the  Covenant,the  conveyance 
 of  Grace.  They  are  both  nccelTary  , 
 neither  can  either  of  them  fcrvcturn 
 byitfclfiTheremuftbcan  Ordinance 
 to  ground  Faith  upon  and  there  muft 
 be  a  Faiih  to  make  the  Ordinance  ef- 
 fectual. For  every  appointment  /'ais 
 thejuji  man  doth;  Itvts  by  Fauh.VMth 
 without  Baptiim,  were  a  bucket  with- 
 out Waten  and  Baptifm  void  of  Faith, 
 Dd  3  Were 
 
422  What  meant  by  being  Saved. 
 were  but  a  V(^ell  without  a  bucket  to 
 draw  up  the  waters  of  life. 
 
 He  that  beluves  ,  by  confcfling  his 
 fins,  and  profcfllng  Faith  rcfolves  up- 
 on amendment  of  life,  and  gives  him- 
 felfup  to  Chrift's  difcipline  ;  4«^then 
 is  baptiz^'dj  obliges  himfelf  by  vow,  & 
 enters  into  Covenant  of  ft  rid  walking 
 with  God  ,  He/hall  befav'd  from  his 
 fins,&  thepuniftiments  due  to  them; 
 being  free  as  well  from  the  power  ,  as 
 from  the  guilt.  His  nature  (hall  be  re- 
 newedj  and  by  the  continual  fupplyes 
 of  grace  (if  he  make  goodufeofit^ 
 he  Oi  jII  be  enabled  more  and  more  to 
 withftand  temptations,  &  get  ground 
 ofhislufts;  hefliallbepuiintoaftatc 
 of  falvation,and  every  day  fet  forward 
 on  his  waytoblifs  through  the  paths 
 ofholinefs  ,  till  With  Chriftat  laft  he 
 arrive  at  perfection ,  &  have  his  grace 
 changed  into  glory. 
 
 He  That  Believeth  Not 
 Shall  Be  Damned.  This  is  a 
 threat  annexed  to  thepromife,  which 
 
 holds 
 
Fnhelief  damning .  4  2  j 
 
 holds  good  by  the  law  of  contraries; 
 forif  thofe  that  believe /hall  be  faved, 
 then  thofe  that  believe  not  muftex- 
 ped  nothing  but  damnation.  We 
 muft  oblerve  ,  that  there  is  not  ad- 
 ded here  any  mention  of  Baptifm  , 
 becaufe  unbelief  it  felf  is  enough  to 
 fliut  the  gates  of  Heaven  againft  any 
 one,and  fend  him  to  Hell:  wherefore 
 it  is  not  faid  he  that  believes  not^  and  is 
 not  Baptiz  d;  for  the  unbeliever, whe- 
 ther he  be  baptiz'd  or  no  ,  is  lyable  to 
 this  fentencejif  he  hath  been  baptiz'd, 
 it  will  be  look'd  upon  as  'a  formal 
 cheat,  &  a  cloak  to  difguife  his  hypo- 
 crify:  And  if  he  hath  not,  the  very  ne- 
 gled  of  Baptifm  ferves  for  an  open 
 difcovery  of  his  unbeliefjfo  that  either 
 way  he  aggravates  his  fm  ,  *by  being 
 on  one  fide  hypocrite  ,  on  the  other 
 profane.  The  meaning  of  thefe  words 
 then  is  this. But  on  the  contrary,  whc- 
 foever  doth  not  with  true  Paith  en- 
 tertain my  Doctrine  ,  and  with  fure 
 purpofe  ofmindrefolveon  thekeep- 
 Dd  4  in§ 
 
424.  What  meant  by  being  Vamnd. 
 ing'^my  Commands  ,  but  doth  ei- 
 ther (o  far  difbehcvcChrillidn  Truth, 
 that  he  will  not  10  much  a^  take  up- 
 on him  the  outward  profeffion  of 
 it,  or  having  been  baptiz'd  ,  is  of 
 loofe  opinions  and  praducs  ,  and 
 difparages  his  profeflion  with  foul 
 errors,  or  wicked  manners  :  fuchan 
 one  will  have  no  benefit  by  Chrift, 
 no  (hare  in  the  falvation  wrought  by 
 him,  but  brings  upon  himfclf  the  guilt 
 of  his  own  fins ,  and  continues  ftiU  in 
 aftateofwrath  ,  andperifiiinginhis 
 unbelief  ,  will  affuredly  be  caft  into 
 cverlafting  totments. 
 
 If  the  One  Sacrament  may  be  termed 
 theBofom  of  the  C^«rf^,  by  which  we 
 are  cntred  ,  and  have  admittance  into 
 the  fellowftiip  ofthe  Saints  j  The  O- 
 thermay  not  without  reafon  be  cali'd 
 the  churches  Breafi ,  by  which  we  are 
 nouriflied  to  a  fpiritual  growth  ,  and 
 are  refreflied  and  fed  to  life  everlaft- 
 
 Of 
 
4^5 
 OftheUrd's  SUPPER. 
 
 AFter  that  our  Saviour  had  fuffi- 
 ciently  made  known  by  his  Do- 
 drinc  the  will  of  God  concerning 
 man's  falvation,  and  proved  by  many 
 miracles  ,that  he  was  the  Son  of  God 
 that  came  down  from  Heaven ,  to  the 
 end  that  having  put  on  our  nature,  he 
 might  in  our  ftead  fatisfy  the  Law, and 
 undergoe  thepuniflxmcnts  due  to  us 
 for  our  (ins,  that  we  through  Faith  in 
 him  might  live  ;  It  pleafed  him  (that 
 he  might  leave  with  us  the  Symbols 
 of  his  prcfence  for  ever ,  and  prefer  vc 
 the  memory  of  his  fuffcrings  afrefh 
 in  the  mind  of  the  faithful;  to  pre- 
 figure his  Death  by  a  Sacrament  ,  ap- 
 pointing Bready^  Wine^  the  ufual  fup- 
 plyes  oflife  ,  for  the  reprelentirig  of 
 his  facred  Bodjy  which  was  broken  on 
 the  Crofs, and  torn  with  the  nails  and 
 the  fpeat :  and  his  Blood  w  hich  trickled 
 from  his  (acred  Head  by  the  pricking 
 
 of 
 
426  Tranfuhftanthtion 
 
 of  the  thorns,  gufti'd  out  of  his  hands 
 &  feet  when  he  was  nail'd  to  the  ttee, 
 aad  brake  forth  of  his  fide  when  he 
 was  wounded  with  the  launce  ,  and 
 plentituUy  ftream'd  forth  out  of  every 
 vein  of  his  lacred  Body ,  when  he  was 
 cruelly  fcourged  with  whips. 
 
 Now  his  Body  thus  brolcen,  and  his 
 Blood  thus  (hed ,  doe  no  lefs  feed  a  be- 
 lievers  foul,  and  improve  the  force  of 
 grace,  then  the  body  is  nourifhed,  and 
 natures  ftrengrh  repaired  by  Brtad^iid 
 Wme,  But  this  hath  a  fpinrual  mean- 
 ing ;  not  that  any  one  doth  eat  the  ve- 
 ry flefli  of  Chrift  ,  and  dr-nk  his  very 
 blood  in  a  gcofs  manner ,  for  that  will 
 be  asablurd  to  think  as 'tis  favage  to 
 doe  ;  or  that  Chrift  can  be  receiv'd 
 any  other  way  then  by  Faith ,  for  'tis  a 
 point  of  Faith  that  the  Body  of  Chrift 
 did  goe  up  to  Heaven ,  and  there  is  to 
 remain  till  the  laft  day;  and 'tis  contra- 
 ry to  very  reafon,  to  fay,  that  the  fame 
 Body  can  at  the  fame  time  be  in  feve- 
 ral  placesj  and  ro  bring  to  pafs  contra- 
 dictions^ 
 
di/prooved,  427 
 
 didions  ,  is  a  thing  out  of  the  power 
 of  omnipotence  it  felf;  not  to  fay  that 
 it  is  plain  even  to  our  outward  fenfes, 
 that  the  elements  of  bread  and  wine 
 doe  ftill  remain  after  confecraiion  the 
 fame  in  fubftance  as  well  as  in  colour, 
 and  accidents  as  they  were  before.  In 
 fine  it  would  indeed  be  no  Sacra- 
 ment, if  the  figns  fhould  change  their 
 nature  ,  and  the  thing  fignified  be  it 
 felf  really  there  ;  for  a  Sacrament  is 
 nothing  elfe  but  a  figure  ,  andrepre- 
 kntation  of  feme  thing  that  is  abfent, 
 exhibiting  to  the  undcrftanding  that 
 which  cannot  be  feen  with  the  eye; 
 and  by  outward  actions  refembling 
 the  inward  virtue  and  efficacy  of  that 
 thing  of  which  it  is  a  fign. 
 
 This  facred  Rite  is  called  theHoly 
 S  upper, e'lxhQt  by  the  way  of  Metaphor 
 to  denote  the  communion  ,  andfel- 
 lowihip  which  the  Saints  have  with 
 one  another  [for  which  reafon  we  al- 
 to ufually  term  it  with  the  Apoftle 
 FahI,'' the  Communion  J  The  whole 
 
 af- 
 
 a  \,Ctr.io.\6. 
 
4 2  S  This  Sacrament  Tfihy 
 
 family  meeting  together  at  that  time^ 
 when  all  the  bufinelV  of  the  day  is 
 over,toreftefli  themfelves ,  and  take 
 their  repaft.  Nor  is  it  otherwife  with 
 the  houfliold  of  Faith  ,  who  though 
 imployed  in  feveral  d  weUmgs  and  du- 
 tyes  of  life>yet  as  members  of  one  and 
 the  fame  body ,  whereofChrift  is  the 
 Head  ,  are  united  to  one  another  by 
 the  fame  fpirit,&  ted  with  the  iame  fpi- 
 ritualfood.So  that  the  Myftic^i  body 
 of  the  Church  is  made  up  of  many 
 Saints ,  juft  as  the  bread  it  felf  o^  many 
 corns,and  the  wine  of  drops;  whence 
 'tis  frequently  by  the  Greek  Fa- 
 thers called  2:JM*/f  i.  e.  thf  gathering  to- 
 f  ether  of  the  Saints, whiiher  ('as  fome 
 Interpreters  would  have  it)  that  place 
 hsLthzWuCion^TipherethecarcafeUjih^t 
 is.the  crucified  Body  of  C  hn^,thither 
 (hall  the  eagles  ,  the  qnick-fighted , 
 high-flown  believers,  be  gather  edto' 
 get  her.  Or,  out  ota  more  particular 
 refped  to  the  Pajfeover,  into  the  place 
 and  ftead  whereof  this  Sacrament 
 
 came; 
 
called  a  Supper,  429 
 
 cattiej  as  the  other  fucceeded  circum. 
 cifion  :   for  the  lews  were  wont  by 
 God's  appointment  yearly  to  cele- 
 brate a  Fcaft,  whereon  at  evening  iti 
 each  hou(ho|d  they  flew  a  Lamb, 
 dreffed  it  ,  and  cat  it  together  in  re- 
 membrance ot  the  deliverance  from 
 the  Egyptian  flavery  ,  and  from  the 
 Angel,  who  ftriking  all  the  firft  born 
 of  Egypt  pals'd  over  the  houfesof  the 
 Ifraclites  ,  who  for  that  purpofe  had 
 according  to  that?  command  dafli'd 
 the  Blood   of  the  Lamb  upon  the 
 lintel  of  the  door.  Now  Chnft  being 
 the  lubftance  was  to  pur  an  end  to  all 
 ceremonies  &  came  to  make  one  per- 
 fed  facrifice  once  for  all ,  who  in  that 
 he  dyed,  dyed  but  once  ,  being  the 
 Lamb  of  God  which  taketh  away  the 
 fins  ofthe  world;pnd  his  death  we  are 
 to  remember  in  thefe  pledges  of  his 
 love  ,  when^by  he  hath  delivered  us 
 froma  fpiritual flavery  ,  and  wrought 
 falvation  for  us.   And  indeed  in  that 
 very  nick  of  time  when  pur  Saviour 
 
 had 
 
43  o  The  Inffitutton  of 
 
 hadfinifhtthePafchal  Supper  with  his 
 Difciples,he  appointed  this  as  to  abide 
 for  ever  in  the  room  of  the  other. The 
 Lord's  Supper  it  is  ftyled  ,  becaufe  ap- 
 pointed by  the  Lord  Jefus,  and  repre- 
 ients  him  to  be  fed  on  by  Faith.  The 
 words  of  the  Scripture  ,  wherein  the 
 Inftitutionisfetdown,  expreffeboth 
 time  when  ,  and  manner  how  it  was 
 performed  :  the  manner  again  deli- 
 livers  partly  what  he  did ,  partly  what 
 he  faid.in  confecrating  the  bread  firft, 
 and  then  the  cup. 
 
 The  Inftitution  of  this  Sacrament 
 isdefcribedby  theauthour,  time,  and 
 manner.  The  hmhom  ythe  Lord  lefu^. 
 The  Time,  the  night  "therein  he  loas 
 betrayed,  the  Manner  confiftsof  tvva 
 parts  ,  fhewing  partly  what  he  did , 
 partly  what  he  faid ;  and  that  fcvcrally 
 ofthefe  two  feveral  figns,  by  which 
 he  would  reprefent  his  Body  and 
 Blood.  For  this  Holy  Supper  was  to 
 confift  of  fpiritual  meat  and  drink; 
 as  men  ufe  both  to  eat  and  drink  in 
 
 their 
 
iht  Holy  Suffer.  431 
 
 their  other  ordinary  meals. The  Bread 
 is  the  fign  of  his  Body  j  the  Cup  of  his 
 Blood.  Firil,asto  the  5rf4^  what  did 
 he  \  Hi  took  iti  he  bli/s'd it,  he  broke  it, 
 hegAVS  it.  What  f aid  he  >  Take^  eat  j 
 this  is  rny  Body.  Again  for  the  Cup, 
 what  did  he?  he  took  tt ,  he  btefs'd  it,  he 
 gave  tt.  What  faid  he  \  Drtnkye  alloj 
 it'fjor  this  is  my  Bloodydcc. 
 
 Now  let  us  goe  over  each  part 
 again,and  explain  it  more  fully. 
 
 The  Lord  Jesus.  Who  by 
 themeritof  his  Falfion  ,  and  at  the 
 price  of  his  Blood  purchafed  for  us 
 Salvation ,  and  for  himfelf  glory ,  and 
 aNameabove every  Name,  that  he 
 might  become  Head  of  the  Church, 
 and  to  him  might  be  given  all  power 
 from  the  Farhcr.  He  alone  has  autho- 
 rity to  appoint  Sacraments,  and  order 
 the  affairs  of  hii  Church  ,  by  his  word 
 and  rpirir;w  hereby  b  e  hath  impowerd 
 his  Minifters  to  ad  in  his  Name,  &"  to 
 difpenfe  his  ordinances  even  to  the 
 end  oi  the  world.  In 
 
432       7 he  Time  GflnftitHtion. 
 
 I  IT  The  Night.  For  it  was  a 
 Supper,which  he  intended ,  and  'twas 
 at  fupperor  rather  after  fupperj  when 
 he  had  with  his  Difciples  about  him, 
 eaten  the  Paffcover  ,  the  type  of  him- 
 felf  ,  wh^o  was  the  Lamb  Gain  before 
 the  foundation  of  the  world;  when  he 
 faid  at  the  Table,  Oneofyoufhdlb^tray 
 mty  and  di(co vered  his  betrayer  by  gi  • 
 vinghim  a  fop  ,  which  (ome  think 
 was  no  other  then  a  piece  ofconfc- 
 crated  bread.  Nay  ,  the  felffame 
 night , , 
 
 In  Which  He  Was  Be- 
 ,T  R  A I D  by  Indus  with  a  kifs  ,  bring- 
 ing a  multitude  along  with  him , 
 arm'd  with  (woTds,and  ftaves.the  rage 
 of  the  rulers  ,  and  the  curfes  of  the 
 priefts,  tolay  wicked  hands  onhira, 
 after  he  had  fweat  drops  of  blood  irv 
 Ibis  agony,and  powred  out  his  Soul  in 
 Prayer ,  being  fad  even  to  death  ,  in  a 
 garden>where  he  made  ihcfraludium 
 lo  his  Paflion. 
 
 B  II  E  A  D  ,  by  which  the  heart  of 
 
 man 
 
Why  called  Eucharift.  45  j 
 nian  is  ftrcngthnedi^which  is  therefore 
 called  the  ftaff  of  life)  is  made  ufe  of  to 
 reprefentthe  Body  of  Chrift  ,  who 
 qwas  the  bread  which  came  down 
 from  Heaven ,  by  which  fouls  are  fed 
 tolifeeverlafting. 
 
 He  Took  It.  That  he  might 
 by  his  example  /hew  the  Minifters  of 
 his  word,  what  they  are  to  doe,  when 
 they  invite  their  people  to  the  holy 
 Tablej  himfelfdothina  folemn  man- 
 ner begin  the  ceremonies  5  taking  the 
 bread,  i.e.  lifting  it  up  ,  and  holding  it 
 in  his  hand  ,  which  amongft  the  lews 
 was  then  the  faftiion  obferv'd  by  the 
 matter  of  the  houfe. 
 
 And  Giving  Than KS.We 
 doe  not  read  anywhere  ,  that  Chrift 
 ever  fate  down  to  meat  without 
 Thankfgiving ;  which  efpecially  be- 
 fore the  Holy  Supper,  isnccelfary ,  it 
 being  for  that  reafon  call'd  the  Eucha* 
 nfl.  And  furcly  the  death  of  Chrift^ 
 which  is  here  fct  forth ,  was  the  great- 
 eft  blefllng,  that  ever  befell  mankind. 
 
 E  e  Or 
 
43  4-       ^^^^  ^^  ^^  excluded. 
 
 Or  hlepng  it.  The  meaning  may 
 be,thatbyconfecratingit,  hedidfet 
 it  afide  from  common  ufe,  and  pray, 
 ingfora  rpecialbklTinguponit ,  that 
 it  may  become  an  effeaual  means  of 
 grace,  he  ftamp'd  upon  it  a  kind  of  re- 
 verence, whichwas  not  due  to  it  be- 
 fore. . 
 
 He  BrokeIt.  Whence  this 
 myftcry  is  alio  call'd  the  breaking  of 
 hesdihe  divided  it  into  feveral  pieces, 
 that  there  might  be  the  better  diftri- 
 bution  of  it  amongft  the  company  at 
 
 table. 
 
 And  Gave  It,^.  ^.  reachmg 
 
 out  his  hand  he  fet  to  every  one  his 
 part   ,   and  beftowed    it    amongft 
 
 To  THE  Disciples,  wno 
 did  then  reprefentthe  whole  Church 
 ofChrift  ,  and  fociety  of  the  faithful, 
 borh  men, and  women,  whofliould 
 give  up  themlelves  to  the  diicipline 
 ofChrift  ,  and  take  upon  them  the 
 profeflion  of  the  Gofpehnot  fo  much 
 
 as 
 
from  the  Communion .        435 
 
 as  ludascxceptedjthoughChrift  well 
 knew,  whatwasinhishearr.  Where- 
 fore by  Chrift's  own  example  Mini- 
 fters  might  learn  ,  that  none  fliould  be 
 excluded  ,   and  kept  from  the  table, 
 where  Chrift  himfelf  entertained  the 
 Traitour,  the  Thief,  and  the  Apoftate 
 ludas.  All  are  invited  to  this  heavenly 
 banquet  ,    andifany  one  crowd  in, 
 havingnotonhis  wedding  garment, 
 he  does  it  at  his  own  peril.    '  'Tis  the 
 Apoftle's  rule  in  this  cafe,  that  a  man 
 examine  himfelf  and  fo  come.  He  that 
 (hall  ccnfure  his  brother  as  unworthy 
 to  (hare  in  this  divine  worfhip  ,  to  be 
 fure  by  his  want  of  charity  makes 
 himfelfunfittobethere,  anduncapa- 
 ble  of  the  blelTing;  charity  being  as  ne- 
 ceflary  a  qualification  as  repentancej 
 and  we  are  out  of  charity  to  fuppofc 
 that  any  fcandalous  liver  »   or  no- 
 torious offender  ,    would   venture 
 upon  thefc  facrcd  myfteries  without 
 having  repented  him  of  hisfms ,  fince 
 he  is  told  aforehand ,  that  by  coming 
 E  e  2  un- 
 
k  . 
 
 ^3  6  T^he  Confecration. 
 
 unworthily  he  will  but  eat  and  drink 
 damnationto  himfelt, delivering  him- 
 felf  into  Saran's  po  w  er ,  filling  up  the 
 meafure  ot  his  fins  ,  and  haftning  his 
 own  deftruaion ,  as  it  far'd  with  lu- 
 
 And   Said.     Here  follow  the 
 words  of  confecration-,  for  this  too,  as 
 w^el  as  the  common  ^  food, is  fan£tified 
 by  the  word  and  Prayer.     It  was  not 
 enough  to  have  broken  and  given  it, 
 unkr^hehad  alfofiid,  Take^e^t.  God 
 is  wont  to  inftmft  all  our  fenfes,  as  he 
 requires '  to  have  them  all  exetcifed  in 
 holy  things.The  outward  Sign  is  pro- 
 pos'd  to  the  eye,the  Wo*d  to  the  ear, 
 fothat  what  the  cagle-fighted  Evan- 
 gelift  ^  faith  of  the   Incarnation  of 
 Chrift  ,    may  have  here  a  peculiar 
 place  ;  That  -which  "We  have/een ,  That 
 T^hichlie  hAve  heard  ,   and  our  hands 
 have  handled  6J  the-^ord  of  life, declare 
 -spe  unto  you  :  and  accordingly  it  fol- 
 lows. 
 Take.   Stretching  out  the  hand 
 
 of 
 
Take i  Eat.  437 
 
 of  Faith ,  lay  hold  on  lift,  embrace  U\- 
 vation  offci'd.  Take  ^  for  ye  have  it  not 
 by  nature  in  your  leivcs ;  it  is  the  gift  of 
 God  through  Chrift,  who  tookupon 
 him  the  Humane  nature  ,  that  he 
 through  it  might  convey  to  men  the 
 power,6c  virtue  of  the  Divine  nature. 
 He  took,  that  he  might  givcj  wc  take 
 to  enjoy.  Take  //,  not  (natch  it,  take  it 
 with  reverence  and  fuch  devotion  of 
 mind,  and  body, as  becomes  10 great 
 a  myftery;  and  this  indeed  hasalwayes 
 been  the  cuftom  ofihe  Church  to  ufe 
 an  humble  pofture  upon  this  occa- 
 fion.and  receive  kneeling. 
 
 Eat.  Apply  to  your  fouls  the  be- 
 nefit of  my  death,  feed  upon  me  and 
 be  transformed  into  my  likencfs,  that 
 ye  may  be  united  to  me  ,  and  I  may 
 livcinyou  ,  no  otherwife  then  the 
 meat,  which  we  day  ly  eat,  isturn'd 
 into  juice  and  blood  ,  and  intima- 
 tely adhering  to  us,  becomes  part  of 
 us. 
 
 This  Is.  My,Body,  Thlsi.e, 
 E  c   3  this 
 
43  S  chili's  Body  frefent 
 this  bread,  for  though  they  difagcee 
 m gender  ,  yet  who  is  founskil'din 
 GrammAr  ,as  not  to  know  that  the  Re- 
 lative ^/;/f,  may  agree  either  with  the 
 former  Antecedent,  bready  or  with  the 
 later,  body^.oi  This  myftery  and  Sacra- 
 ment ,  This  adion  of  my  breaking;, 
 and  giving  ,  of  your  taking  and  eat- 
 ing. 
 
 Is  My  BoDY.Isthereprefentatiori 
 of  my  death ,  &  the  affurance  of  (alva- 
 tion  tothofe  that  believe;  as  wecon^- 
 monly  fay  of  a  writing  in  Law,  This  is 
 my  eftate.  i.  e.  this  gives  me  a  title  to 
 fuchahoufeandland  ,  andbyafurc 
 conveyance  makes  me  right  owner 
 of  it,  as  if  the  houfe ,  and  fields ,  and 
 meadows  were  really  included  in  the 
 parchment.  Such  a  manner  of  fpecch 
 is  frequently  us'd  in  Scripture  ;   as 
 where  'tis^^faid  the  rockl^AS  chrifl  , 
 which  to  take  properly  and  ftridly, 
 as  the  words  found.wereabfurdjtherc 
 be-irg  no  more  meant  by  it  then  this, 
 that  the  rock  was  the  type  ,  and  em- 
 blem 
 
SACYAmenta.Uy  not  Carnally.     43  9 
 
 blem  of  Chrift.  So  here  that  the  bread 
 is  Christ's  Body  ,  is  not  to  be  under- 
 ftood  in  agrofsfcnfe  ,  as  if  that  the 
 fubftance  of  the  bread  were  changed 
 into  the  very  flefh  of  Chrift  ;  but  that 
 whofoever  doth  with  faith  receive 
 thefe  fa<:red  Symbols ,  doth  truly  and 
 to  all  intents  partake  of  the  benefits, 
 which  Chrift  hath  purchas'd  for  us  by 
 his  death  ,  and  is  clofely  united  to 
 Chrift,  and  grows  in  grace  ,  even  as 
 our  bodily  food  being  taken  in  does 
 pafs  into  our  nature,and  give  nourifh- 
 ment,  and  increafe,  to  all  the  parts  of 
 our  body. 
 
 Which  Is  Broken  ,  or  Gi- 
 ^fw.The^prefentTenfchereisputfot 
 the  future  ,  Ivhich  fhortly  Jhall  be 
 broken  ;  for  Chrift  was  yet  not  cruci- 
 fied, but  fpoke  thefe  words  before  his 
 Paffion.  Or  the  whole  life  of  Chrift 
 having  been  nothing  elfe  but  an  en- 
 during of  hardihip  ,  it  may  be  under- 
 ftoodnotonely  ofthecrofs ,  and  the 
 nails  J  the  fcourgcs  and  the  thorns, 
 Ee  4  where- 
 
 u  trequtns  EnMUgt ;  ttt  ifx.^fA',^®'  venturuS|6~«- 
 
440  Sacramental  Ufc- 
 
 wherewithhis  (acred  Body  was  rent, 
 and  torn:  but  alfo  of  hunger  and  cold, 
 fafting  and  watching,  grief  and  pains, 
 which  he  underwent  all  along  from 
 the  Cradle  to  the  Crofs :  or  in  a  myfti- 
 cal  and  Sacramental  fenfe  •,  ttfhichby 
 this  breaking  &  giving  of  the  bread  /jf 
 reprefented  &  fliown  forth  as  broken 
 and  give»  for  them.  For  the  very 
 anions  us'd  by  our  Saviour  at  this  Sup- 
 per have  a  fpiritual  meaning ,  and  doe 
 allude  to  ibmemyftery.  , 
 
 He  took  bread  ;  and  fo  he  took  tQ 
 himfelf  a  body, that  he  might  become 
 bone  of  our  bone  ,  and  flefhof  out 
 flefh  ;  andfuffer  inthcflefh  thepu- 
 niftiment  due  to  us ;  as  it  is  *  written , 
 Burnt  offerings  ,  and  facrificesthou 
 wouidft  notj  but  a  body  thou  haft  pre- 
 pared  for  me. 
 
 He  hlejfed it,  i.e.  he  fet  it  afide  from 
 common  uferin  like  manner,the  mafs 
 of  flefh  and  blood  ,  which  he  would 
 put  on,  he  feparated  from  the  defile- 
 ment of  our  nature,that  he  might  after 
 
 an 
 
 W  Heb.io,  $. 
 
tions  myftical.  441 
 
 an  extraordinary  manner  ,  be  born  of 
 the  Bleffed  Virgin  without  fin. 
 
 He  broke  //,Iuft  (o  was  that  his  body 
 ufed  ,  cut  and  mangled  with  ctuel 
 whips  bruifed  with  blowes ,  and  buf- 
 fets, gafli'd  with  a  fpear ,  pricked  with 
 the  thorns  ,  and  bored  with  nails ; 
 that  we  by  his  ftripes  might  be 
 healed. 
 
 Heg/iveit\  hanging  on  the  Crofs, 
 withltretched  armes&  bowed  head, 
 he  feem'd  to  invite  all  men  to  the  well 
 of  falvation,  which  was  open'dinhis 
 fide, for  the  clcanfingofiniquity  ,  and 
 the  quenching  of  fpiritual  thirftjlaying 
 down  his  lifelike  the  good  fiiepheard 
 forthcranfom  of  fouls.  And  his  Fa - 
 therfl^4i/f  him  ,  foloving  the  world, 
 that  he  gsve  his  only  begotten  Son 
 to  the  death  ,  thit  whofoever  be- 
 lieves in  him  might  have  everlafting 
 life. 
 
 For  You.  For  your  fake  ,  upon 
 your  account,  to  your  benefit-,  for  the 
 appeafing  God's  wrath  ,    fatisfying 
 
 his 
 
442  Ho-^i^  ChriJFs  Body 
 
 his  luftice,  and  obtaining  his  mercy  5 
 for  the  redemption  of  your  fouls ,  the 
 purchafe  of  pardon  and  grace,andthe 
 affurance  of  falvation ,  that  you  by  my 
 death  may  live  ,  by  my  wounds  you 
 piay  be  cured  ,  and  by  receiving  me 
 thus  olTcrcd  unto  you  ,  may  be  re- 
 ceived into  favour.  Or  in  yourftead. 
 Behold  i  futfer, what  you  fhould  have 
 futfered  •,  1  as  your  Mediator  ftand  be- 
 twixt you  and  God,  betwixt  your  fins 
 and  his  wrath  ,  and  uadergoethe  pe- 
 nalty which  was  due  to  you :  my  bo* 
 dy  is  corn  and  mangled ,  and  my  foul 
 powred  out  to  death  ,  not  tor  any 
 thing  that  1  have  done  amifs  ;  for 
 there  hath  bin  no  iniquity  found  in 
 my  hand,  nor  guil in  my  mouth;  but  I 
 amrhatLamb  of  God  flain  from  the 
 beginning  of  the  world  ;  I  am  that 
 good  fhepheard  of  fouls  ,  that  lay 
 down  my  life  tor  my  fheep.     Thus 
 broken  and  given  ,  thus  delivered  for 
 you,  and  to  you  ,  I  feal  pardon  of  fins 
 to  your  hearts,  I  improve  grace ,  fup- 
 
 ply 
 
broken  ^w^given  for  tu.       443 
 
 ply  ftrength,  &  feed  your  fouls  to  life 
 everlafting. 
 
 Broken oiGiven  ,  as  if  it  were^ll 
 one  5  for  this  heavenly  Bread  was 
 given,  that  it  might  be  broken ,  'iwas 
 broken,  that  It  might  be  given.  Chrift 
 could  not  have  fuffered  for  us,had  he 
 not  had  a  body  given  him  for  that 
 purpofe  ,  nor  could  that  body  have 
 done  us  good,  or  furniflit  us  with  fpi- 
 ritual  nourifliment  ,  had  it  not  bin 
 broken;  Had  not  Chrift  dyed  ,  wc 
 could  not  be  fure  of  Uving  :  As  it  is 
 with  the  bread  it  felf  ,  which  is  the 
 Symbol  of  his  Body.  The  corn  muft 
 befirftcutdown,  and  thrcflied  ,  and 
 winnowed, and  grownd,  and  fifted,  <5c 
 kneaded, and  baked  with  a  hot  oven, 
 before  it  can  become  bread. 
 
 This  Doe  Ye.  Thefe  words 
 either  have  reference  to  the  actions 
 oftheDifciples,  who  took  the  bread 
 which  Chrift  gave  them  ,  and  catir, 
 and  fo  they  belong  to  all  Chriftians  in 
 general  ,  to  the  whole  company  of 
 
 be- 
 
444-  This  doe  ye, 
 
 believers  according  as  the  Church 
 doth  in  more  words  deliver  it ;   Take, 
 and  cut  this  in  Temembrancethat  Chrtfi 
 died  for  thte,&  feed  on  him  in  thy  heart, 
 '^ith  Faith  ind  think  [giving.   And  fo 
 of  theCupafteiWard  tisfaidj  This  doe 
 yeas  oft  as  yedrinktt  t  i.e.  whenever 
 ye  drink  it  ,  drink'it  in  remembrance 
 of  me.    Or  to  Chrifk's  own  adions, 
 who  broke  it,  and  gave  it;   and  thus 
 they  imply  a  (pecial  charge  to  the 
 Officers  ot  the  Church,  theMinifters 
 oftheGorpel  ,  and  Preachers  of  the 
 "Word ,  fuch  as  alfo  were  thefe  Difci- 
 pies;  as  if  he  (hould  have  faidj  you  are 
 Apoftles.with  whom  I  leave  the  care 
 of  planting  Churches,  and  preaching 
 the  Gofpel ,  whom  I  truft  tor  the  ma- 
 nagement of  the  affairs  of  my  King- 
 dom,and  duly  adminiftring  the  Sacra- 
 ments:  wherefore  I  charge  ,   and  re- 
 quire of  you  ,  that  in  celebrating  this 
 mydcry  ycu  follow  my  example ,  and 
 doe  no  otherwife  then  you  have  fecn 
 me  do  before  you  j  that  it  may  remain 
 
 pure 
 
If  hat  it  metins.  44  5 
 
 pure  to  all  fucceeding  ages,  according 
 to  this  tint  inftitution.  And  hithec 
 St./'4»/^in  this  ca(e  makes  his  appeal, 
 where  he  difcourfes  of  the  Holy  Sup- 
 per ,  ihut  itfhtch  I  received  that  de- 
 liver I  unto  you  ,  holv  the  Lord  Itjus  , 
 &c. 
 
 This  or:  Thus,  This  which  I  have 
 done ,  or  thus ,  as  I  have  done  now  in 
 your  company,  doc  ye  ,  and  all  from 
 hence  forward  that  derive  authority 
 from  you  ,  inyour  fcveral aflemblyes; 
 take  bread  and  blefs  it,  and  break  it, 
 and  give  it  about  to  thofe  who  rightly 
 prepared  come  to  the  holy  Table, 
 andufe  thefe  words  of  confecration, 
 which  I  have  done  to  you. 
 
 The  yGreck  \s, make  this  M^"^^^  it  is 
 an  ordinary  phrafe  amongft  the  Po- 
 pifli  Pricfts>when  theyperforn;  Mafs 
 tofay  .  thattheydoemaketheBody 
 of  the  Lord;  thinking  poiTibly  that  the 
 Doarine  of  Translubftantiaiion  is 
 much  advantaged  by  the  word  of 
 making;  ,  which  in  the  Greek  is  in- 
 
 "  diffe- 
 
 X    1  C(?>-,II.J3.       y    TSTO  TTWfiTi. 
 
446  K^  Commemorative 
 differently  applycd  to  all  manner  of 
 anions',  and  the  other  ^  which  figni- 
 fies  to  do  would  have  bin  very  impro- 
 jper  and  not  fit  to  be  us'd  in  this 
 place. 
 
 This  Doe  Ye.  The  word  will 
 alfp  in  the  *  Latine  and  Hebrew  carry 
 a  fenie  0\facrtfictng\2ind  then  'twould 
 intimate, that  our  Saviour's  death  was 
 our  peace  offering  J  whereby  God's 
 wrath  conceived  againft  fm  was  a- 
 toned,   andhislufticefatisfied  ,   we 
 being  cleanfedby  thejprinkling  of  his 
 Blood.     1  he  Papifts  therefore  call 
 the  Mafsa  Sacrifice  without  Blood  , 
 and  the  holy  Table  ftriaiy  and  pro- 
 perly without  any  Metaphor,  an  Al- 
 tar. 'Tis  true ,  we  doe  here  reprefent 
 and    commemorate  the    death    of 
 Chrift  ;  and  when  we  come  to  par- 
 take of  thefe  Myfteries  J  wemayufc 
 the  ''Pfalmift's  \VQr:d^WhatfhaU  I  ren- 
 der to  the  Lord  for  all  his  benefits  to- 
 TifArds  rne  \  Il»iil  take  the  Cup  ofSalva- 
 thn  ,  ar*d  call  upon  the  Name  of  the 
 
 Lord  : 
 
 z  ^fm.Tlo'.     a  T/2i/.66.ij.   r-xys  quod  antra  r^hytt. 
 SKVir^-CinnhciammuVn.     h  Tfal .116 .i  i , 
 
Sacrifice.  447 
 
 Lord:  I'^ill  S act ifice  unto  thee  the  Sa- 
 crifice of  thank jgtvinf ,  and  call  upon 
 thtT^me  of  the  Lor  a  :  I  Ivill^a'^wy 
 *volos  unto  the  Lord  ,  nolp  in  the  pre- 
 fenceofallhsfeofU.  But  he  having 
 ofFer'd  once  a  perfcd  Sacrifice  for  the 
 taking  away  of  rin,and  cry'd  upon  the 
 Crofs ,  //  ts  fimjhed  ,  and  in  that  he 
 dyed,dyes  no  more:  'twere  abllud  to 
 think  ,  there  needed  a  repetition  of 
 that  ad  ,  which  in  it  Tclf  was  ali-Ilifn  - 
 cient ,  Chrift's  Blood  being  of  an  infi- 
 nite value  ,  as  it  immediately  toliows 
 in  the  fame  Pfalm,  Frcctota  in  the  fight 
 of  the  Lord  is  the  death  of  his  Saints  : 
 A'  word  peculiar  to  Chrift,  as  in  the 
 fourth  ?h\m,Hehathfet  apart  the  ho- 
 fy  one  for  himfeifySind  inthc  16.  7  hot* 
 fhalt  not  fuffer  thine  holy  one  to  fee  cor- 
 ruption ,  meaning  Chrift.  Befides  to 
 what  purpofe  is  it  to  ground  an  unrea- 
 fonable  doctrine  upon  the  nicety  of 
 a  word, which  in  ordinary  plain  mean- 
 ing fignifies  but  this ,  doe  i'o  hereafter 
 as  ye  now  doe ;  or  do  ye  in  your  com- 
 
 pa- 
 
 c  Ton. 
 
44*  HolfiChrifl  Remembred  in  it, 
 panics,  what  ye  have  feenme  now  do 
 in  mine. 
 
 In  Remembrance  Of  Me. 
 Fora  memorial  of  me  ,  and  a  monu- 
 ment of  my  love,who  have  not  fpar'd 
 my  hfe  for  your  fakes, and  with  a  fenfe 
 of  gratitude  to  keep  up  the  memory 
 of  my  bitter  death  ,  which  I  as  your 
 furety  upon  your  account  underwent, 
 and  the  benefit  whereof  you  will  re- 
 ceive by  believing  on  me  ,  by  eating 
 myflefti.and  drinking  my  Blood,  and 
 becoming  one  with  me.  Or  ^  for  my 
 remembrance;  appointed  by  me  to  be 
 one  of  my  facred  ordinances  ,  to  be 
 kept  up  inthepradife  of  the  Church 
 till  my  fecond  coming  in  the  clouds , 
 as  ye  will  fee  me  goe  away.  Where- 
 fore in  the  mean  while  to  leave  be- 
 hind me  a  remembrance,  and  to  bear 
 up  your  hearts  in  Faith  ,  that  what  I 
 have  fuffered  hath  bin  out  of  love  to 
 you,  and  that  thofe  who  in  following 
 ages  fhall  not  fee  me  in  the  flefh  ,  yet 
 may  have  fome  further  afTurance  then 
 
 my 
 
 niei)  lecordationem. 
 
The  Confecrafion  of  the  C///>.  449 
 my  bare  word  ,  1  have  provided  this 
 to  be  a  ilinding  ordinance  in  the 
 Church  ,  whereby  I  may  be  remem- 
 bred  to  the  end  of  the  world. 
 
 Likewise  Also  He  Took 
 The  Cup.  Now  follows  the  other 
 part  of  this  Sacrament,to  wit,the  con- 
 fecration  ov  the  C«/> ;  for  it  would  not 
 bea  compleatmeal  ,  were  there  not 
 fpiritual  drink  as  well  as  meat  ,  the 
 Blood  of  Chrift  being  asneceflaryto 
 quench  the  thirft,  as  his  flcfh  to  fatisfie 
 the  hunger  of  a  believing  foul  ,  that 
 hungers  and  thirfts  after  rightcoufnefs. 
 But  firft  the  Bread  :ind  then  the  Cup, 
 "Why?  becaufe  there  muft  bea  body 
 broken  ,  before  there  could  be  blood 
 fpilr.  I'irlt^r^d^to  ftrengthen  ,  and 
 thcnTifine  toreficfh  the  heart.  Again 
 the  Cu^U(\:  as  of  great  importance; 
 for  the  flcfli  could  have  profited 
 nothing  without  the  blood,  and  God 
 is  faid  *  to  have  redeemed  his  Church 
 with  his  Blood  ^  nor  docs  he  onely  re- 
 deem us  With  the  iliedding  of  his 
 F  f  Blood, 
 
 e  •^{f.io.zt. 
 
4-50     2^o/^^eme?tt'ri>ithout  blood. 
 blooif^-^wailvusby  the  fprinkling. 
 of  ii^ilpon  our  conldences  from  dead 
 ^"orks  and  preferve  his  Church  fpot- 
 lefstillthcgreatday.  Naythc  author 
 to  the  Hebrews  ^oblerves,  that  in  the 
 old  Law  there  was  no  attonementfor 
 fin  without  blood  :  for  in  the  blood 
 lay  the  life,&  the  life  of  the  finner  was 
 to  anfwer  for  his  fin :  wherefore  'twas 
 not  fo  much  the  flcfti  of  the  facrifice, 
 Cwhich  was  partly  burnt  into  afhes, 
 partly  eaten  by  the  Prieit  or  congre- 
 gation) that  appeas'd God's  wrath,  as 
 the  blood,  which  was  fprinkled  round 
 the  Altar.     Nor  did  the  eating  of  the 
 PafTeoverrwhichwas  thetypeofthis 
 Supper;  fecure  thelfraelites  from  the 
 deftroying  Angtl  ,    but  the  blood 
 which  was{\ruck  upon  thelintellof 
 the  door.   Nor  can  the  Papifts  plead 
 the  no  neceflfity  of  adminiftring  the 
 Cup,becaulethe  children  of  Ifraelin 
 the  celebration  of  their  Pafleover,and 
 the  Priefls  and  peopk  in  their  facri- 
 flces  onely  eat  ot  the  flefh  of  the  lamb 
 
 or 
 
 {Hd-  9.12. 
 
The  Cu^for  the  yptne.  4  5  \ 
 or  bullock,  and  not  drank  the  blood, 
 but  either  fpiltit ,  or  fprinkled  it  up  & 
 down.  For  firft  we  have  here  Chrift's 
 exprefs  command ,  Drink  ye  all  of  it ; 
 whereas  they  were  bid  to  the  contra- 
 ry.And  then,  which  is  the  main  thing. 
 Chrift's  merit  fas  was  faid  before;  lay 
 moft  in  his  blood,  fo  that  to  give  our 
 fclves  an  intcreft  in  his  fufFerings,  we 
 muft  partake  of  his  blood  as  well  as  of 
 )iis  body. 
 
 But  why  is  the  Symbol  of  his  pre- 
 cious Blood  call'd  a  C»/>,whercas  that 
 by  which  his  holy  Body  is  reprefented 
 is  plainly  termed  5rf  4^  >  now  bread 
 and  cup  are  not  direct  oppolites ,  nor 
 anfvver  one  another  ,  but  bread  and 
 wine.This  by  the  Papifts  own  confef- 
 fion  muft  be  allowed  to  be  a  figure 
 (call'd  Metonymie)  of  the  veflel  con- 
 taining for  the  liquor  contained  ,  the 
 Cup  for  the  ivine  in  the  cup.  Now 
 therefore  if  the  Cup  be  not  really 
 turn'dinto  the  blood  of  Chrift  ,  nei- 
 ther is  the  bread  changed  into  flefli. 
 F  f  2  For 
 
45  2.  i^  figurative  fpeech. 
 
 For  juft  as  it*s  faid  of  the  bread,  This  is 
 my  BodyyiohcioiyisoithcCup.Thisis 
 my  Blood.     And  if  there  be  a  figure  in 
 one  place,  why  not  in  both^or  can  we 
 fuppole  ,  that  our  Saviour  in  a  thing 
 ot  logreatconcernment ,  would  not 
 have  fpoke  properly  here  too ,  as  he 
 did  before.  But  the  truth  on'c  is ,  we 
 (hould  on  all  hands  run  our  felves  in- 
 to a  world  of  abiurdities  ,  fliould  we 
 take  words ftridly  as  they  found,  and 
 not  allow  rhem  a  fair  meaningaccord' 
 ing  to  popular  ufe  ,   and  cullom  of  . 
 fpeaking.For  by  this  means  we  (hould 
 h  we  c.ties  with  wals  up  to  heaven, 
 Chtift  would  be  turnM  into  one  rock, 
 P^/tfy  into  another  ,  H^r<?^  would  be 
 Metamorphofed  into  a  fox, and  Ovid*s 
 fables    would    hardly    Teem    more 
 ftrange  then  Scripture.But  Rhctorick 
 teacheth  us  the  convenience, and  vul- 
 gar cuftom  the  neceffity  of  ufing  fi- 
 guresj&noqueftion  but  our  Saviour 
 made  ufe  of  the  liberty  in  this  facred 
 
 Inflitution. 
 
 Now 
 
Bread  and  Wine  both  us'd>     4  5  3 
 Now  the  ground  of  this  figure 
 whereby  the  Cu^  is  put  for  the  wine 
 (whereas  the  other  part  of  the  Sacra- 
 ment is   properly  exprefs'd  by  the 
 name  cf^re-/?^)  may  be  this  \  becaufe 
 bread  being  of  a  (olid  fubfl:ance  is  of  it 
 felf  eafily  laid  hold  en  ,  and  taken  up 
 with  the  hands'.but  wine  is  of  a  fluid  6c 
 liquid  nature, fo  that  it  cannot  be  med- 
 dled with  to  any  ufe,  unlelsitbe  firft 
 put  into  fome  vcffcl  ,  as  a  cup  ,  6cc. 
 Ltke'Seifc  alfo.  Thcfe  two  particles 
 imply  ,  partly  that  Chtift  did  as  well 
 appoint  the  ufe  Of  wine  as  of  bread  to 
 make  this  holy  Supper  an  entire  Sa- 
 crament-, info  much  that  ,  if  either 
 fliould  be  taken  away  ,  the  myftery 
 would  be  maimed  and  imperfed;part- 
 Iv  that  he  did  in  like  manner, and  lifter 
 the  felf  fame  fafliion  ,   confccrate  the 
 Symbol  of  his  precious  Blood  ,  as  he 
 didfhatot  his  holy  Body  ,  ufing  the 
 fame  adions,  and  almoft  words; for  as 
 he  took  the  bread,  znd gave  third's,  and 
 gave  it  to  his  Difciptes  ,  bidding  them 
 Ff  3  (At, 
 
454  Ihe  Difference  in  the 
 eaty  and  telling  them ,  that  is  was  his 
 Body,  Ivhich  iipas  broken  for  them  ,  and 
 charging  them  to  doe  it  in  remem- 
 brance of  him  :  luft  fo  he  took  the  Cup 
 too  ,  sind  gave  thanks y^nd gave  it  3i' 
 mongftthem  and  bid  them  dr/nktZnd 
 told  them  wirhal  >  that  it  was  his 
 Blood,  ivhichl^its  fhed for  them,  and 
 charged  them  to  do  it  in  remembrance 
 ofhim.Some  little  difference  we  may 
 meet  with,  both  in  the  actions  and  in 
 the  words, either  by  adding  or  leaving 
 out.  Firft  here  is  added  a  more  rpecial 
 note  of  the  time  ,  when  the  cup  was 
 appointed,  to  mtyafter  Supper jWhich 
 is  but  generally  expreffed  in  the  other 
 part  to  be  the  night  in  iphich  he  Tt^as 
 betrayed :  And  a  more  pundual  com- 
 mand ,  when  he  faVes ,  Drink  ye  all  of 
 it'^  contenting  himfelf  of  the  bread  to 
 have  (aid  onely  ,  Eat  it.  with  a  parti- 
 cular declaration  of  the  nature  of  this 
 Saaament,where  he  tells  them/twas 
 the  Blood  of  the  2\{/>  Tefiament ,  wh  ich 
 he  fayes  not  of  his  Body  >  and  of  the 
 
 ufe 
 
confecr  at  ion  of  the  Cuf.        45  5 
 ufe  and  end  for  which  it  was  appoint- 
 ed   for  the  remtpon  of  firs.  i.  e.  for 
 fealing  that  pardon  ,  which  he  pur- 
 chaied  by  his  blood.     Befides  a  pre- 
 cept ,  at  leaft  an  advice  of  frequent  re- 
 ceiving, implyed  in  thofe  words,  o4'^ 
 oftasyedrwktt.  Then  here  is  left  out 
 the  aaionof  powring  out  of  the 
 wine,  which  anfwers  the  breaking  ot 
 bread  ;  for  he  broke  the  breaa  ,  but  it  is 
 not  faid  that  hepo-jvred  out  the  Vme.So 
 that  it  may  be  fuppofed  ihecupwas 
 full  of  wine ,  when  betook  it.  Yet  the 
 words  of  confecration  doe  make  out 
 this  aaion  alfo;  for  as  he  faid  ,  Thists 
 my  Bodylohtch  IS  broken  for  yow,  fohc 
 faith  ThtstsmyBlood-^htcktslhedfor 
 you.  And  laftly  ,  he  fayes  of  the  bread, 
 rak€,eat,h\M  of  the  wine  onely  .Drtnk-, 
 which  yet  they  could  not  do  without 
 taking  it.     Now  herein  perhaps  lay 
 the  difference ,  that  of  the  bread  being 
 broken  into  fmail  pieces ,  every  one 
 could  at  once  take  his  part  ,  and  all 
 partake  together  at  the  fame  time : 
 
 :e  f  4-         ^^^ 
 
4  5  6       ihe  K^mlogj  bet'Vffixi 
 but  the  cup  being  not  capable  of  fuch 
 a  partition  ,  they  handed  it  to  one 
 another  ,  the  fecond  ftaying  till  the 
 firft  had  drunk  ,  and  fo  on  to  the 
 
 laft. 
 
 The  Cfli/»,  to  wit,  being  full  of  wine; 
 for  lohimfelf  (ayes  afterward,that  he 
 would  drink  no  more  of  the  fruit  of 
 the  vine  ,  till  he  drank  it  new  with 
 them  in  the  kingdom  of  his  Father. 
 Now  wine  was  the  iirtcft  to  exprefs 
 the  nature  and  ufe  of  the  Blood  of 
 Chrift  ,  it  being  the  nobleft  liquour , 
 that  which  moftrefrefhes  the  heart  of 
 n-\2Ln.Grjelvme(zs  the  Proverb  s  faith) 
 to  the  fad  hi  he  Art  ^  that  they  may  forget 
 their  mifery.  Wine  was  ufed  alfo  in 
 the  curing  of  wounds,  as  'tis  faid  ^  of 
 the  good  Samaritan  ,  that  taking  the 
 man  \  hat  had  lighted  amongft  thieves 
 into  his  care  ,  he  powred  wine  and 
 oyl  into  his  wounds  ;  the  wine  to 
 fearch  and  cleanfe ,  as  well  as  the  oyl 
 to  heal  and  skin  them:  Chrift's  Blood 
 hath  the  fame  virtue  and  efficacy  to 
 
 quench 
 
>/«<•  an^  Chr'tfl  's  blood.        4  5  7 
 
 quench  the  fpiritual  thirftofafinner  , 
 who  being  fcorch'd  with  his  guilt, 
 longs  for  Chrift's  righteoufnefs,  as  the 
 hart  panteth  after  the  water- brooks; 
 to  cheer  the  fpirits  which  lye  droop- 
 ing under  the  (enfe  of  fin  ;  to  fuppiy 
 new  ftrength  to  a  Chriftian  believer, 
 that  he  fhall  rejoyee  to  run  his  courfe 
 as  a  Giant  refrcfli'd  with  wine  ;  and 
 laftly  to  wafh  the  defiled  confcience, 
 and  cleans  the  foul  running  fores  of 
 the  foul ,  that  it  may  befitted  for  the 
 oyl  of  the  fpirit  the  coftiforter.  Bcfides 
 Chrift  himfelfis  often  compared  to  a 
 Vine  ,  whereof  all  the  faithful!  are 
 branches,  /  am  the  Vine  (fsyes  he  0  and 
 my  Father  the Hmbandman-^  and  he  is 
 faid  to  have  trod  the  wincprcfs  of 
 God's  wrath  alone  for  us.  Yet  in  cafe 
 ofneceffity  ,   where  wine  cannot  be 
 had  ,  other  drinks  either  natural  cr 
 made  (according  ro  the  cufiom  of  the 
 country)  may  be  us'd,  a?  water,  beer, 
 &c.  Now  as  that  bread  which  came 
 down  from  heaven  was  the  type  of 
 
 his 
 
 i  M.IS.I. 
 
4  5  S  The  Cup  "^hy  infli- 
 
 his  body/o  was  the  water  which  came 
 out  of  the  rock  ,  andfollow'dthe  If- 
 raelites  through  the  wildcrnefs  ,  an 
 emblem  of  his  Blood  j  {qi^  that  rock 
 Tfios  Chrtft. 
 
 He  took  It.  He  lifted  it  from  the 
 table ,  and  held  it  in  his  hand  ,  either 
 having  firft  povvred  wine  into  it  out 
 of  fome  bigger  vcflell  or  flagon  ,  or 
 eife  with  an  intent  to  power  wine  in- 
 to itjas  the  word /he^  forth, or poTvred 
 out  dorh  intimate  j  for  the  fign  was  to 
 reprefent  the  thing  fignificd. 
 
 After  Supper.  At  the  end 
 of  Sapper,  whenthcy  had  done  eat- 
 ing ,  whereas  the  other  part  of  this 
 Sacrament  was  appointed  in  Supper 
 time,  as  they  were  eating.  Or  elle  'tis 
 not  unlikely  ,  that  this  particle  of  time 
 may  belong  as  well  to  the  bread  as  to 
 the  cup;  that  the  celebration  of  the 
 whole  myftery  was  not  performed , 
 till  they  had  made  an  end  of  thePa- 
 fchal  Supper,  into  the  room  and  place 
 whereof  this  was  from  thence  for- 
 ward 
 
 ki  Cfr,;o.4. 
 
tuted  after  Supper.  459 
 
 ward  to  fucceed  and  be  of  perpetual 
 ufe  in  the  Church. 
 
 And  When  He  Hap  Gi- 
 YEN  Thanks,  ot hie jf edit.  For 
 the  Apoftle ^  calls  \i,The  Cup  cfbh'png 
 Ivhichl^ehle/s-^  i.e.  before  he  appoint- 
 ed it  to  be  afignofhis  Blood,  hefan- 
 di^ed  it  by  the  word  and  prayer ,  and 
 begging  a  bkfling  upon  it ,  fepararcd 
 it  from  conn mon  ule  :  ufing  perhaps 
 the  ordinary  grace  ,  which  amongft 
 the  lews,  theMaftcrof  the  houfedid 
 at  meals  make  ufe  of;  fornoqueftion 
 but  our  Saviour  here  alludes  to  their 
 cuftom  ,  who  atthe  end  of  dinner  or 
 (upper,  after  thanks  was  given ,  drank 
 round  the  whole  company  that  was 
 at  tabic  of  the  gr2ce-cup,the  Mafter  of 
 the  houfe  beginning  to  the  reft. 
 
 He  Gave  1  t.  Hcfetitdowna- 
 mongft  them  ,  that  they  mighr  one 
 after  another  take  the  cup  and  drink; 
 or  perh,^.ps  put  it  into  the  hand  of 
 fome  one,  that  he  might  give  it  about 
 to  his  fellows. 
 
 To 
 
 1  I  far, 1 0,1 6. 
 
460  ihe  reafon  of 
 
 To  Them.  The  Apoftles ,  to 
 wit ,  or  difciples ,  who  at  that  time 
 §ood  for  the  whole  Churchj  and  con- 
 iequently  to  all  believers  whom- 
 foever  ,  that  make  profcflion  of  the 
 Chriftian  Faith. 
 
 Saying.  Speaking  almoft  the 
 &me  words  ,  as  he  ufed  before  con- 
 cerning the  bread  ,  that  he  might  de- 
 clare his  own  purpofe  in  the  inftitu- 
 skm  ot  this  myftery ,  and  their  benefit 
 whofnould  partake  ofit. 
 
 Drink  Ye.  With  Faith  receive 
 iMs  Sacrament  of  my  Blood,  that  like 
 your  natural  drink,it  being  taken  into 
 your  fouls  may  rctrefli  your  fouls , 
 quicken  your  graces,  and  keep  you  to 
 lifeeverlafting. 
 
 All  Of  It.  Everyone  feme: 
 for  {he  bread  was  indeed  broken  into 
 Overall  portions  ,  but  the  cup  could 
 B-otbe  fo  divided  5  wherefore  they 
 were  to  parr  it  among  them, every  one 
 drinking  fo,that  there  might  be  left  for 
 tlie  eeft  of  the  company. 
 
 ^    For 
 
the  tnfittution.  4^1 
 
 For.  That  which  before  was  de- 
 livered in  a  declarative  way  as  a  bare 
 narration ,  eat ;  this  is  my  Body^^  here 
 brought  in  as  a  reafon.  Drthk.for  this 
 is  my  Blood.  Which  fhews  to  what  end 
 and  purpole  the  cup  was  appointed^ 
 and  how  much  it  concerns  believers 
 todrirkofit,  finccbyitis  conveyed 
 the  forgivenefs  ot  fins  ,  the  main  vir- 
 tue and  efFed  ot  Chrift's  Blood  bemg 
 fpilt. 
 
 This.  To  wit,  this  cup  which  [ 
 doc  now  deliver  to  you  ,  this  wine 
 which  you  are  now  about  to  drink,or 
 this  aOion  of  my  giving  and  your 
 drinking  the  holy  Cup. 
 
 Is  My  Blood.  That  is ,  doth 
 fignifie and repcefent  my  Blood;  and 
 not  only  lb  ,  but  gives  out  alfoand 
 conveyesmy  Blood,  and  the  benefits 
 thereof ;  (o  i^at  it  being  receiv'd  witb 
 Faith  (hall  prove  as  much  to  your  ad- 
 vantage ,  and  doc  your  ibuis  as  much 
 good  ,  as  if  you  did  really  drink  my 
 very  Blood  ,  even  as  one  finds  him- 
 
 (clf 
 
462         what  t he  Ncli>  Ttfta- 
 
 idi  refrefh'd -with  wine  which  he 
 
 drinks. 
 
 Of  The  New  Testament.  . 
 Upon  Gofpel  terms  ,  and  the  account  ! 
 of  gracCj  whereas  formerly  inrhe  time  ] 
 of  the  Old  Teftament  under  the 
 Law  they  were  us'dtomake  atone- 
 ment for  their  fins  with  the  blood  of 
 bulls  and  goats  :  now  ChrifttheSon 
 ofGod  was  come  in  the  flefh  ,  who 
 was  the  fubftance ,  that  all  thofe  (ha- 
 dows  belonged  to »  and  the  truth  prc- 
 figur'd  by  thofe  Levitical  types  ,  all 
 thofe  rites  of  facrificing  were  to  have 
 an  end;  when  once  he  had  ofFet'd  up 
 a  perfe<a  facrifice  ,  blotting  out  the 
 hand- writing  of  the  Law,  andfcaling 
 a  Neiv  Coutnant  of  grace  in  his  Blood: 
 for  the  word  ™  will  bear  that  (enfetoo; 
 and  we  know  'twas  the  ufual  cuftom 
 of  making  and  ratifying  Covenants  by 
 facrifice,as  betwixt  °  God  and  K^bra.- 
 h&m,  °  ■■^brah^tm  and  the  King  of  the 
 Philiftins ,  when  rhey  ftrook  a  league 
 of friend(hip;and  pofTibly  that  heap  of 
 
 ftones, 
 
 in  iitu.^y.*.  AS  liuj^-^mfiriWXi,     n    Gm.ij.i8. 
 o  Gen.zi.ij. 
 
tnent  or  Covenant  means.  463 
 ftones,which  was  p  raifcd  by  idcohzViA 
 his  Father  in  law  Lah»,2Lnd  was  after- 
 ward called  GiUad  ,  might  ferve  alfo 
 for  that  purpofe.  Nay  Homer  takes  no- 
 tice of  it  ,   as  pra(^is'd  amongftthe 
 
 ,  Heathen.  But  the  Greek  does  more 
 properly  denote  \hQ.Teflamtniox.lafi 
 Ti^tH,  by  which  a  man  doth  before  his 
 death  dirpofeofhisellate,&  bequeath 
 
 .  legacies,which  being  ambulatory  and 
 uncertain  as  long  asoneHves,is  never 
 valid  or  of  forcc'i  till  the  Teftator  be 
 dead  :  nor  could  wc  have  bin  the  bet* 
 ter  for  Chrift,orhavehad  an  effeftual 
 enjoyment  of  his  benefits ,  had  he  not 
 dyed,  and  by  his  death  fealed  as  well  as 
 made  the  purchafe.  By  the  NelvTefid- 
 ment  here  then  is  meant  the  will  of 
 God  the  Father ,  concerning  the  Sal  - 
 vation  of  mankind;  whichin  formcE 
 time  he  had  made  his  people  ac- 
 quainted with,  by  vifions ,  and  Pro- 
 phefies  ,  and  other  dark  reprefenta- 
 tions;  butinthefulnefsoftime  ,  by 
 fending  his  own  Son ,  made  man  after 
 
 our 
 
464.  TheTerms  of  this  Covenant, 
 ourownlikenefs;  when  the  wifdome 
 of  the  Father  dwelt  amongft  the 
 children  of  men  ,  and  the  word  be- 
 came flcfli;  gave  out  a  full  diOcovery 
 thereof  in  the  light  of  the  Gofpel  and 
 the  clear  manifcLtations  of  his  grace: 
 And  that  Covenant  o-  grace ,  which 
 by  the  death  of  his  Son  ^our  Media- 
 tor ,  who  reconcil'd  us  with  the  Fa- 
 ther) he  entred  into  with  men ,  being 
 madeuponothertermsthentheLaw 
 required ,  which  fayes  ,  Doe  this  and 
 live ,  and  calls  for  an  cxad  obedience, 
 which  therefore  it  was  impoflible  for 
 men  to  keep  5  whereas  the  conditions 
 we  are  tyed  to  under  the  Covenant 
 of  grace  are  repentance  only  and 
 Faith  J  (by  which  denying  our  own 
 righteoufnefs  ,  we  depend  upon  the 
 merits  of  a  crucifiedSaviour,)accord- 
 ing  as  they  are  proposed  both  in  the 
 Old  Teftament, '  the  luft  jhdl  live  by 
 Fatth,  And  in  the  New ,  ^  He  that  be^ 
 Iteves flodlbe  f^vedi  That  Covenant 
 of  Grace,  I  fay  ,  is  not  without  good 
 
 rcafon 
 
 tHAhz.^.    i  Mar. I i.  16. 
 
■phy  caWdthe  NeTf  Covenant.   46  S 
 reafon  ftyl'd  the  NeioCcveMC- 
 cording  as  God  htoleU  P«"-^^f,^y 
 the  Prophet  even  in  the  time  of  the 
 Law .  that  he  would  make  a  new  Co- 
 venant. n,UtktharGcd{'hrshc) 
 andtheyfhM^emjfcopU.  And  feeing 
 thatChtift's  death  hath  ptit  an  end  to 
 the  facrifices  formerly  us  d  for  theta- 
 tifvine  of  that  Covenant  ,  though  m 
 fubfta'nce  God's  Covenant  both  w,th 
 the  lews,  and  with  the  Cht.ft.ans  be 
 allone.yetinrefpeaofadtfferentad. 
 minifttation  .  and  a  new  and  cleatet 
 difpenfation  ,  This    may  well    be 
 call'd  the  TitTf  Tepment  ,    j.  hat  tne 
 
 Which  Is  Shed.  Truly, yet 
 myftically  and  fpititually  in  this  Sacra- 
 ment,  as  furc  as  the  wine  (by  wh.ch 
 
 it  is  reprefcntcd;  is  now  powred  out 
 into  the  cup  for  your  ufe  For  it  can- 
 not be  conceived,  that  when  he  fpakc 
 
 thefe  words  he  did  really  bleed  ,  it 
 being  before  his  Pafiion  ;  but  he  ha- 
 ving taken  our  ficfti.   and  our  blood 
 
 G  cr  on 
 
46  6  Chrifi's  hlood  hot^Jhed. 
 on  no  other  purpofe  ,  then  to  break 
 the  one,  and  flied  the  other  for  us,  he 
 fpeaks  of  that  as  already  done,  which 
 was  in  God's  everlafting  counfel  de- 
 creed to  be  done,inwhichrenfeheis 
 call'd^  the  Lamhjlain  from  the  founda.* 
 tionofthelporld.  'ihuhisjhed  then  is 
 no  more  ,  then  which  is  to  be  (hed, 
 which  fliortly  will  be  fl3cd,and  w hich 
 partly  had  already  bin  fliedj  for  C  hrift 
 fpilt  not  all  his  Blood  at  once,  butat 
 fcveral  times  j  as  at  his  Circumcifion, 
 w  hen  he  paid  the  firft  fruits  of  it  to  the 
 Lord}  in  his  agony  ,  when  he  i^^ct 
 dots  of  blood  ;  at  his  fcourging, 
 when  he  was  cut  with  whips  ;  at  his 
 crowning  ,  when  the  thorns  pierc'd 
 his  ftcred  head  ,  and  the  feoffs  more 
 his  heart  ;  and  laftly  at  hisPaffion, 
 when  the  nails  faftned  his  hands  and 
 feet  to  theCrofsj&the  launee  gored 
 his  blcflfed  fide  ,  fo  that  there  gufhed 
 out  water  and  blood, in  fuchftreams, 
 that  his  moft  holy  boul  together  with 
 his  Blood  left  him. 
 
 For 
 
Chrift  our  Surety,  46  7 
 
 For  You.  In  yourftead, and  to 
 your  benefit.  Fori  having  taken  up- 
 on me  the  office  of  a  Mediator,  be- 
 twixt God  and  men  ,  am  to  undcrgoe 
 that  punifliment  which  was  due  to 
 to  man  for  fin  ;  wherefore  becaufc 
 by  the  decree  and  Law  of  God  there 
 is  no  atonement  without  (hedding 
 of  blood  j  I  alfo  am  ready  to  powir 
 forth  mine  ,  that  you  being  fprinkled 
 with  it  ,  may  be  acquitted  from  the 
 fentence  of  the  Law  ,  and  juftified  in 
 the  fight  of  God.  Seeing  that  it  will 
 bebutjuft  ,  that  what  lyourfurety 
 have  done  and  fuffer'd  in  your  behalf, 
 fhould  fatisfie  the  lufticeof  God,  and 
 dilcharge  you  from  guilt  and  the  pe- 
 nalty ot  the  Law  ,  all  one  as  if  you 
 your  felves  had  done  and  fuifer'd 
 it. 
 
 OncEvangelift  hathit,  Tor  manyy 
 or^  rather  Concerning  many\  and  then 
 it  may  be  undcrftood  of  things  ,  to 
 wit  ,  Sins  which  Chrift's  Blood  did 
 atone;  Wrath ,  which  it  appeafcd;  the 
 Gg   i  Lalv, 
 
46  S        Chri/i's  Death  intended 
 Lal»y  which  it  fatisfied  j  Guilt  ,  which 
 it  frees  from  j  Filth,  which  it  waflies 
 off  J  and  the  Ceremonies ,  which  it  put 
 an  end  to.    And  to  all  thefe  purpofes 
 was  Chrift's  Blood  filed.     But  if  it  be 
 .  taken  for  perfons ,  it  may  have  the 
 fame  meaning  as  that, /^or^o«  ;  The 
 Greek  "  word  frequently  importing 
 the  whole  multitude,  &  fo  the  Apo- 
 ftle  "^  to  the  Romans  layes  the  com- 
 parifon  betwixt  the  old  i^dam  &  the 
 newj  that  as  by  one  mm  s  dirohedte?icei 
 ail  men  became Jlnners  ,  fo  much  more 
 hy  Chriffs  obedience  fhould  many  be 
 maderighteom.     Nowtheadvantage 
 of  this  comparifon  would  come  to 
 nothing  ,  were  not  Chrift's  death  of 
 as  univerfal  influence  ,  for  the  juftifi- 
 cation  of  mankind  ;   as  \^'dam\  fin, 
 was  for  the  condemnation  »   though 
 indeed  the  benefit  thereof  doe  re- 
 dound to  none  ,  butthofewhodoe 
 with  true  Faith  lay  hold  upon  it ,  i.  e. 
 to  the  eleft  alone,  and  true  believers; 
 who  yet  (\n  refped  of  the  reft  that 
 
 perjfli 
 
for  the  benefit  ofK^ll.         46  9 
 periOi  in  their  fms  through  unbelief) 
 cannot  be  call'd  the  m^tny.  For  many 
 are  cail'd  but  few  are  chofen.     And 
 noqueftion  but  it  was  Chrift's  intent 
 to  taltdeathc^i'i\^^^^^Vfor every  man, 
 none  excepted  ,  but  who  would  vvil- 
 fuUyrun  into  damnation  bydelpiting 
 fo  great  falvation.  And  ihzi  the  many 
 may  thus  mean  the  All,  is  clear  by  J  o- 
 ther  places,  where  a  word  of  the  lar  gelt 
 extent  is  us'd.to  wit,  the-^orld,  vvhich 
 cannot  in  propriety  of  fpeech  be  apj 
 
 plyed  to  fignify  the  Church  onelyj(7oi 
 fo  loved  the  -^orld.that  he  gave  hts  Son. 
 and  Chrift  .s  the  Lamb  of  God  that  takes 
 a^ay  the  fins  of  thel^orld.zv^^is  apro- 
 pination  not  for  our  fins  alone,  wz^ih^t 
 are  believers  ,  but  fir  the  fins  of  the 
 lifhole'^oudalfo. 
 
 For  The  Remissioh  Of 
 Sins  Whereas  the  Law  doih  pro- 
 nounce (entence  of  death  upon  thofc 
 that  tranfgrefsit  ;  for  the  foul  that 
 finneth  (hall  dye  i  And  all  men  are 
 concluded  under  fm^for  ^  there  u  none 
 G  g  3  ^^^^^^* 
 
4  70       ChriH  's  ckath  procur'ci. 
 
 righteom^  no  not  one-,  and  */«  thy  fight 
 fhdll  no  flefh  hejujlified\  It  was  impor- 
 fible  for  one  that  was  meer  man  either 
 to  perform  the  Law   ,  or  avoid  the 
 puni/hment  ,   had  not  Chrift  (who 
 was  God  as  well  as  Man)  interpofed. 
 For  no  man  was  ever  either  by  gifts 
 of  nature, or  by  the  fupplyes  of  grace, 
 advanc'd  to  that  pitch  of  perfedion, 
 that  he  could  perform  an  exad  obe- 
 dience to  all  God's  commands  ;   We 
 have  fnned  all  (faith  ^  the  Apoftle)  and 
 iflvefaj  that  Tve  have  no  fin  »  T^e  de- 
 ceive ourfelves ,  and  there  is  no  truth 
 in  us.  Nay,  fuppofing  one's  life  never 
 fo  fpotlefs  J  yet  cannot  we  make  a- 
 mends  for  that  natural  undeannels 
 of  original  fin  ,  which  we  are  born 
 with  ,  and  which  as  foon  as  we  live 
 forfeitsus  to  death,  according  to  the 
 threatning,'=  in  the  day  that  thou  eatcft 
 thereof  ,   thou  fiodl    dye  the  death. 
 Wherefore  what  was  wanting  in  us, 
 Chrift  made  up  with  the  merits  of  his 
 obedience,  who  having  fulfill'dthe 
 
 Law, 
 
 aRow.j.^o.     b'3^ow,5.Z3,  iZo^.i.lo.     cGen.i.if. 
 
Law ,  andbeingin himfelf altogether 
 Somgmlt,  became^  fin  for  us 
 andwasreckon-d  amongft  ttanfgtef- 
 ^Zs,  ,hatwem.shtbc)uft.fiedby 
 h°"bi;od,andranaifieabyh.srp.ut. 
 Out  fins  then  are  by  his  death  done 
 away      <o  that  .f  we  lay  hold  on  h«. 
 
 by4h,thatwe  may  receive  the  be. 
 
 nefit  oi  his  death  ,  we  that  are  gu.lty 
 muft  be  acquitted,  becaule  our  toety 
 that  was  guihlefs  was  condemned; 
 weftalMive..  becat,fehede;^_e 
 
 we  inai  live  ,  ^^^^^ ^ 
 
 lalleCcape  the  wrath  whtch  he  u„. 
 
 deiwent;  and  our  fins  muft  be  for- 
 Sven    became hisinnocency was 
 
 cenlur'd  ;  fo  thar  now  God  ftands 
 obUg'dbyhisfaithfulnelsandjuftice 
 
 °oo  to  forgive  us  our  fins  ,and  cleanle 
 u°ftotr,alliniqu.ty.  Heisbutfauhul 
 whenhekeepshisword  ,  andper- 
 Torms  his  part  of  that  Covenant. 
 
 which  he  t^ade  with  us  >n  h.sSon  ■ 
 Lheisbutiuft,  when  our  (urety 
 
 haspaidthedebt  .toduchargeus 
 Now  this  sacrament  being  a  leal  ol 
 
 G  S  4- 
 
472.  Jhis  Ordinance  a  memorial 
 the  Covenant  doth  affure  us  of  that 
 forgivenefs  -,  and  feals  to  our  heart 
 by  the  fprhikling  of  blood ,  and  the  o- 
 perationofthe  fpirit  a  pardon  of  our 
 fins  ,  and  does  withall  oblige  us  to 
 Faith  and  repentance ,  which  arc  the 
 conditions,  withoutwhich  we  muft 
 not  expe<^  forgivenefs ,  and  to  a  new 
 obedience,  which  is  the  fureftfign 
 and  evidence  ,  that  we  arc  for- 
 given. 
 
 This  Doe  Ye  As  Oft  As 
 Ye  Drink  It  In  Remem- 
 brance Of  Me.  That  is,  this 
 facred  Rite  1  thought  fit  to  appoint, 
 and  leave  behind  with  you  ,  as  a  me- 
 morial of  me  ,  and  a  monument  of 
 my  love  towards  you,  who  took  up- 
 on  iTieyour  nature  ,  that  I  might  dye 
 for  you ,  and  (hall  fhortly  powr  out 
 my  foul  to  death  ,  even  as  you  have 
 feen  the  wine  which  you  now  drink 
 powred  into  the  cup ;  that  your  fouls 
 may  hve  ,  being  rcfrcfh'd  with  the 
 virtue  of  my  bicod ,  as  your  bodyes 
 
 are 
 
ofChriJ's  Death  and  Love.     ^71 
 are  ftrengthned  ,   and  your  hearts 
 cheated  by  the  ufe  of  wine.    This  or- 
 dinance after  my  departure  from  you; 
 (hall  ferve  to  reprelent  my  death ,  and 
 my  love,  (which  is  as  ftrong  as  death; 
 and  the  benefits  thereof:  wherefore  I 
 charge  you,and  all  others,which  (hall 
 profefs  mv  name ;  that ,  if  you  cxped 
 to  enjoy  thofebleOlngs  ,  which  my 
 death  is  intended  to  procure  for  mati- 
 kind  ,  and  which  will  certainly  befall 
 thofe  ,  that  doe  truly  believe  in  me, 
 they  would  not  fail  to  teftify  their 
 Faith  in  the  ufe  of  this  Sacrament,and 
 apply  to    themfelves  the  Salvation 
 wrought  by  my  death  ;  this  myftery 
 being  appointed  as  a  means  of  con- 
 veying affurance,  and  fcaling  pardon. 
 Do  you  then  in  your  «flemblyes  here- 
 after,  as  you  have  (een  me  doe  now  a- 
 mongft  you.     And  let  all  Chriftians 
 with  reverence  and  due  preparation 
 attend  and  partake  of  thefeholymy- 
 fteryesj  knowing  'tis  not  an  ordinary 
 andaightbufinefs  ,  but  a  matter  ot 
 
 great 
 
474  ^e  ought  often 
 
 great  concernment  both  to  the  ho- 
 nour of  my  name »  and  to  their  fouls 
 health  :  It  being  appointed  for  my  re- 
 membrance, &  their  fpiritual  growth. 
 Nor  (hall  it  be  enough  once ,  as  in  the 
 other  Sacrament  ofBaptifm,orfome 
 few  times  ,   as  a  thing  at  your  own 
 choice,to  partake  of  this  holy  Supper; 
 but  it  is  a  thing  muft  be  often  done,and 
 you  are  frequently  in  this  to  comme- 
 morate-my  death,  us  oft  as  ever  occa- 
 fion  fhall  be  given:  that  fo  the  memo- 
 ry of  me  may  be  continually  cele- 
 brated in  the  Church  ,  and  you  may 
 be  drawing  virtue  continually  from 
 me  ,  grow  up  from  grace  to  grace, 
 from  ftrength  to  ftrength  :    And  ac- 
 cordingly the  primitive  Saints  com- 
 municated  every  day,  « going  about 
 from  houfe  to  houfc  and  breaking 
 bread  ;    And  how  can  we  call  our 
 fel  ves  Ghriftians,  that  far  unlike  them 
 negleafo  great  Salvation  and  regard 
 not  the  Blood  of  the  Covenant,   but 
 to  thedifparagement  ofChriftianity 
 
 in- 
 
to  Communicate.  47S 
 
 intermit  the  ulecf  this  facredmyfte- 
 rv  as  of  late  we  have  done  m  very 
 many  congtegations  for  feveral  years 
 thtoush  thefondnefsof  lome,  whofe 
 iUtemper'dztal  had  well  neer  eaten 
 upthehoufeolGod.  'T.sttue  Ba- 
 plilm  needs  not,  indeed  ought  not  to 
 be  reiterated,  it  being  the  bverofre- 
 
 generation :  Now  it  fuffices  onceto 
 be  born  :  But  the  Sacrament  of  he 
 Body  and  Blood  oiChrift,  is  call  d 
 ^mI,  ^suffer.  Nowbe.hat^ps 
 once,  hungers  and  ihirfls  again  We 
 cannot,  if  ue  have  a  true  fpmtualhun- 
 ocr  and  thirft  after  the  nghtcoufnefs 
 SfChnft.  but  cotne  to  his  Table  and 
 
 ptefent  our  lelvcs  before  h.m  «/i.«i  at 
 leaft  at thc.hree  great Fcftnals^of the 
 
 Church,  vvherein  the BKth, the  Paf- 
 fion  &  RclurreaionofChtift,&the 
 Defcent  of  the  Holy  Ghoft  are  re- 
 metr.brcd,  asthelcwscuftom  wasat 
 .heir  three  great  Eeafts  to  come  up  to 
 
 Hierufalem;  if  not  every  n^oo.h  .  r^ay 
 every  week.that  every  Lord  sda^y,.he 
 
47  6  '-^  ^^h  ^^fi  necejfary. 
 
 Lord's  Supper  alfo  might  be  admini- 
 ftred  ,  and  we  confidering  our  fre- 
 quent relapfes  into  fin ,  might  be  often 
 renewing  our  vows.  Nay  it  were  to 
 be  wiflied,  that  our  lives  were  (o  pure, 
 and  our  minds  fo  taken  up  with  hea- 
 venly things ,  and  our  feet  (out  afFe- 
 dions  ,  I  mean;  were  fo  fliod  with 
 the  preparation  ot  the  Gofpeijthat  we 
 might  with  the  ancient  Chriftians 
 make  it  our  every  day-meal  ,  and  fay 
 that  Prayer  in  this  fenfe  >  Give  m  this 
 diy  our  dayly  Bread. 
 
 FINIS. 
 
Courteous  Reader> 
 
 THis  whole  Tren'iCe  having  been  taken 
 by  fever  alyouag  pens  from  the  Author' s 
 mouth  ,    He  doth  not  conceive  hhnfelf  obliged 
 to  maintain  the  Orthography  ^v^r^  where: 
 feeing  twould  have  been  an  infinite  task  to 
 have  correiled  all  over  to  his  own  judgement. 
 Truth  isjfcarce  any  language  has  greater  va- 
 riety^  or  indeed  irreguUrity,of  pronouncing  (^ 
 fpelling  the  fame  jyllabUs,  then  our  Englifll 
 hath  5  which  is  fome  reafon  of  the  difficulty  of 
 it  to  ftrangers.    I  shall  inflance    in  Jome 
 words  diverfly  written ;  School  and  Schole, 
 Vertue  4«(i  Virtue  J  Common  andCom' 
 mune,  c^t.  the  one  being  the  Ww\^^r  »jhe 
 other  the  Scholaftic  Orthography:  Again, 
 a  different  meaning  fomttimes  diver [fies  the 
 letter,  though  pronouncd  alike  i    as  to  lie 
 down^and  to  till  a  lye,*  foul  dirty, and  a  iowl 
 a  bird,  <^c.  But  of  this  He  shall  have  occaj7cn 
 to  difcourfe  more  largely  in  his  Tables  of 
 the  Englifh  Tongue  ,  wherein  he  hopes  to 
 give fatisfa^ ton  to  the  Critic  ,  and  theScho- 
 lar.   At  prejent  he  thinks  it  his  main  concern 
 to  be  Vnderjlood,  and  therefore  takes  no  no- 
 il (C 
 
tlce  of  any  faults  efcaped ,  but  fuch  as  may 
 difturb  the  fen fe,  and  feudalize  an  Ordina* 
 nary  Reader  :  and  for  the  reft  trufts  him- 
 felfto  the  candour  o/r/jc  Judicious. 
 
 ERRATA. 
 
 Tagt.l.f.  Deity  r.  duty,  ^.14.  /.  5.  afFeftion  r~ 
 efFaOon.p.ii. /. 5.  mafter  r.maker.p  ?9- /.zi.  y.  as 
 much  as.  />.44. /.r9.  fignicantr.  ligaificant.  p. 48. 
 /.ii.<Ie/.upeven./>  69./.io.r.theirdsfigns  pji.l.iS. 
 T.our  deftiny.  p.97  J.i4' lifi'»''lightedr/>  I06./.14. 
 jufer.ufe,  p. Ill  i.5.Treeii'dr.ineted,p.  l3 /.3.fe* 
 letyy.  ferenity  p.  i  ioJ.j-  doing  »•.  doiogs.  pi  3  5". 
 i.i8.Forr5othar  p.i  )7./.io.  metor.yinical  r.me- 
 taphoricn!.  p.-lSz./.n.hethary.  thathe.  p  192. 
 Z.io.fGulrJouJ,  p. 23  j./.S.governmenty garment. 
 f,4j9 /.ip.yet'Dotr.not  yet. 
 
i