Hitherto concerning the greatnes and goodnes of God in generall Now Dauid in the seuenth verse proceedes intimating that the Lord of all in common is our God in speciall Hee is the Lord our God as being the people of his pasture and the sheepe of his hands that is himselfe doth feede and fauour the Church in a more particular sort committing this charge to none other See preface of the Decalogue The last reason is from iudgement for God vseth all meanes to winne men vnto him The summe whereof is that wee must not harden our hearts and obstinately settle our selues in sinne as our forefathers in the wildernesse but rather heare the voice of the Lord speaking vnto vs out of his word all the day long the whole time of our life generally but on the Sabbath day more specially leâ—t in his anger hee sweare that wee shall not enter into his rest Reade this historie Numb 14. Exod. 17 for as Paul doth teach these things are written for our ensample vpon whom the ends of the world are come Lege historiâ—m ne fias historia The iudgements of God are like thunder claps poena ad vnum terror adomâ—es As in a Common-weale places of execution are publike ad terrorem populi because as Plato said Nemo prudens punit quia peccatum est sed ne peccetur And another ancient Philosopher to the same purpose Malefici non pereunt vt pereant sed vt pereundo alios deterreant That the State which had no benefit by their life should make vse of their death In like manner almightie God in this huge Theater of the world doth make some spectacles vnto other all of vs being either actors or spectators and so by consequence must take example by other or else make example to other See Epist. Dom. 9. post Trin. Te Deum THat Hymnes accurately framed by deuout men according to the word may be sung in the Church with the Psalmes of Dauid and other spirituall songs taken out of the word we can alleage precept and example Precept Colos. 3. 16. Admonish your selues in Psalmes and Hymnes c. Marlorat doth construe this of singing in the Church and Haymo that Hymnes were godly songs inuented by the Christians of that age For Gods holy Church hath vsed this custome from the Primitiue times euen vnto this present day Concerning Te Deum in particular it is approued by Luther and held by our Martyrs a good Creed as it is thought generally composed by those two great lights of the Church Ambrose who was the most resolute Bishop and Augustine who was the most iudicious Doctor of all the Fathers It is reported by Dacius a reuerend Bishop of Millane that in his time who liued vnder Iustinian anno 538. this Hymne was receiued and vsed in the Church which argueth it of greater antiquity then vpstart Popery The Nouelist as Augustine writes of Faustus the Manichee Vel non intellâ—gendâ— repreâ—endit vel reprehendendo non intelligit Either too much passion or else too little knowledge Benedicite omnia opera THâ—â— Cantiâ—â—e is a rapsodie gathered here and there from diuâ—â—s Psalmes of Dauid as the marginall notes indigitate cited often by the learned and ancient fathers and not censured for it by the Lutheran Historiographers Cent. 5. colum 219. Imprinted at Mâ—â—elburgh with the Dauidicall Psalmes in English meeter an honour denied vnto the Church Psalter in prose In a word I finde this Hymne lesse martyred then the rest and therefore dimisse it as Christ did the woman Iohn 8. Where be thine accusers Hath no man condemned thee no more doe I goe thy way Benedictus LVKE 1. 68. THe Benedictus Magnificat and Nunc dimittis are said in the Church daily whereas other Psalmes of Dauid Asaph Moses are read but monethly The reasons hereof are manifest and manifold I will onely name two First these most excellent Hymnes as gratulations wherewith our Lord and Sauiour was ioifully receiued at his entrance into the world concerne vs so much more then the Psalmes of Dauid as the Gospell more then the Law and the new Testament more then the old For the one are but prophecies of Christ to come whereas the other are plaine discoueries of Christ already present Secondly these songs are proper onely to Christianitie whereas other Psalmes are common to the Iewes as well as to the Christians wherewith they praise God in their Synagogue so well as we praise God in our Church A Iew will sing with Asaph and Dauid that the Messias of the world shall come but he cannot he will not acknowledge with Zacharias and Simeon that he is come So that the Nouelist herein misliking the Churches custome doth seeme to play the Iew which I rather ascribe to the lightnes of his folly then to the waight of his malice Sententiam Ecclesiae non intelligit sedamat suam non quia vera est sed quia sua est It is fitly placed after the second Lesson as an Hymne of praise to magnifie God for the comfort we receiue by the sweet tidings of the Gospell Blessed be the Lord God of Israel for visiting and redeeming his people It hath two principall parts 1. Concerning Christ and his kingdome 2. Touching Iohn the Baptist and his office vers 76. c. It is very remarkable that Zacharias who was dumbe vers 20 doth now not onely speake but also prophecie He was made speechlesse because he was faithlesse but now belieuing his lips are opened and his mouth doth shew forth Gods praise saying Blessed be the Lord. Let no man in his affliction despaire for as Ambrose notes if we change our manners Almightie God will alter his mind Nec solum ablata restituit sed etiam insperatâ— concedit He will not onely restore that which was taken a way but also giue more then we can expect So he blessed the last daies of Iob more then the first for whereas he had but 7000 sheepe 3000 comels 500 yoke of oxen and 500 shee asses afterward the Lord gaue him 1400 sheep 6000 camels 1000 yoke of oxen and 1000 asses In the second of Ioel If you will turne to me saith the Lord with all your heart with fasting weeping and mourning I will render vnto you the yeeres which the grashopper hath eaten the canker worme and the caterpiller And moreouer I will powre out my spirit vpon all flesh and your sonnes and your daughters shall prophecie c. In the 9. of Matth. when Christ saw the faith of the palsie man he did not onely cure the sores of his body but also the sinnes of his soule Sonne be of good cheere thy sinnes are forgiuen thee In the first part two points are to be considered especially 1. Who to be blessed the Lord God of Israel 2. Why first for promising then for performing redemption vnto the world Blessed That is praised as
faith Other Confessions as the Nicene and Athanasian are receiued of the Church not as new but rather as expositions of this old For as the foure Gospels are indeed but one Gospell so the three Creeds are in substance but one Creed And therefore I thought good in my passage thorow the whole Seruice booke to touch vpon it a little giuing you rather a briefe resolution then a full absolution thereof Obserue then in it the Title The Creed of the Apostles Text I belieue in God c. In the title note the Worke Creed Authors Apostles It is called in English Creed of the first word Credo as the Pater Noster is of the two formost words Our Father in other languages Symbolum the which hath three significations 1. A shot 2. A badge 3. A ring A shot because euery particular Apostle conferred his particular article to this spiritual banquet at least the whole doth arise out of their common writings 2. A badge For as a souldier is knowne in the field by his colours and coate to what Captaine he doth belong so the Christian is distinguished by this Creed from all vnbeleeuers and misbeleeuers In token hereof by good order of the Church wee stand vp at the Creed openly to manifest our faith and allegiance to Christ Iesus our Generall 3. A ring The mettall whereof is digged out of the rich mines of the Bible refined with the fire of Gods holie spirit and accurately framed by the blessed Apostles It is the very wedding ring wherewith the Minister in our Baptisme married vs vnto Christ when as in the publike congregation Christ for his part solemnely protested by the mouth of his Minister that he would be our God and we likewise vowed for our part by Godfathers and Godmothers that wee would bee his people The Creede then ought to be respected as the signet on our right hand and as the mariage Ring on our Loues finger Now for the authors it is said to be the Apostles as some thinke made by themselues after they had receiued the holy Ghost and that before they departed out of Ierusalem to preach the Gospell vnto all nations Anno Christi 44. Imperatoris Claudij 2. Iulij 15. Other that it is the Apostles as being consonant to their doctrine their 's for the matter but not for the manner All agree that it is the Gospels abrigement which Christ taught his Apostles the Apostles the Church and the Church hath deliuered vnto vs in all ages and therefore though it be not the scripture of God yet it is the word and truth of God of greater authoritie then other Ecclesiasticall traditions whether they be Confessions of particular Churches or writings of priuate men The Text. The text hath two parts Articles Assent Amen Articulus ab arctando Passiue quia quiddam est arctatum in se. Actiue quia alios arctat ad credenduÌ„ In the profession or whole bodie of articles two points are remarkable The Act Obiect of faith Act I beleeue Where note the Personalitie I. Formalitie of faith beleeue in Howsoeuer one must pray for another saying Our Father yet euery one must beleeue for himselfe I beleeue Habacuck 2. 4. See Gospell on S. Thomas day Formalitie Beleeue in For as Augustine and Lombard teach there is great difference betweene Credere deum to beleeue there is a God Credere deo to beleeue God Credere in deum to beleeue in God Multi mali many bad men yea the Diuell himselfe doth beleeue that there is a God but a Christian ought to beleeue in God that is Credendo amare credendo in eum ire credendo ei adhaerere Confessing God to be his God in whom he puts all his trust and confidence manifesting his faith in deedes as well as in words according to that of Irenaeus To beleeue is to doe as God will The matter or obiect of the Creede concerneth God Essentially in Name God Attributes Almighty Maker of heaueÌ„ and earth Personally Father Sonne Holy Ghost Church Concerning the name Augustine saith it is impossible that foure letters and two syllables Deus should containe him whom the heauen of heauens could not containe Dei nomen mirabile nomen super omne nomen sed sine nomâ—â—e For if all the land were paper and all the water inkeâ— euery plant a pen and euery other creature a readie writer yet they could not set downe the least peece of his great greatnes De Deo cum dicitur non potest dici No name can expresse his nature fully yet he doth vouchsafe to be praised in our words and by our mouthes or rather indeed by his owne words and owne spirit for he must be called and called vpon as he hath reuealed himself in Scripture where hee is knowne by the name Iehoua or God and therefore this name is not properly communicable to any creature though analogically giuen to many In God Not gods as the Nicene Creed in one God For God as Bernard said is vnissimus the most one si non est vnus non est either one or none Attributes Almightie Maker of Heauen Earth God is able to doe whatsoeuer he will and more then hee will too more by his absolute power then hee will by his actuall Matth. 3. 9. â—6 53. He can neither lie nor die Dicitur enim omnipotens faciendo quod vult non patiendo quod non vult Creator His almightines doth proue that he is God and the creation of the world that he is almighty Ierem. 10. 11. Let any make a world saith Augustine and hee shall bee God Angels men and diuels can make and vnmake some things but they cannot make them otherwise then of some kinde of matter which was before neither can they vnmake them but by changing them into some other thing which remaineth after Only God made all things of nothing and can at his good pleasure bring them againe to nothing Nothing but nothing had this Lord almightie whereof wherewith whereby to build this Citie Of heauen and earth And all that therein is Exod. 20. 11. Heauen is threefold where Soules are the glorious or heauen of heauens 1. Kings 18. 27. Fowles are the airy heaueÌ„ Gen. 1. 30. Stars are the firmament Gen. 1. 17. Earth containeth land and sea Psal. 24. 1. Nam omnipotens van eademque manus dei creaâ—â—t in coelo angelos in terra vermiculos non superior in illis non inferior in ist is Thus as one said almightie God is knowne ex postico tergo licâ—et non ex antica facie by his effects ad extra though not in his essence ad intra Seculum est speculum The creation of the world is a glasse wherein saith S. Paul wee may behold Gods eternall power and Maiestie which the diuine Poet paraphrastically The
in respect of their nature yet only the third person is the holy Spirit in regard of his office The holy because beside the holinesse of nature his speciall office is to make the Church holy The Father sanctifieth by the Sonne and by the holy Ghost the Sonne sanctifieth from the Father by the holie Ghost the holie Ghost sanctifieth from the Father and the Sonne by himselfe immediatly As wee beleeue that the Father is our Creator the Sonne our Redeemer so likewise that the holie Ghost is our Sanctifier Againe the third person is termed the Spirit not onely in regard of his nature which is spirituall but because hee is spired or breathed from the Father and the Sonne in that he proceeds from them both How I cannot say you need not search only beleeue For as the Prophet said of the Sonne Who shall declare his generation so the most iudicious Doctor Augustine of the holie Ghost Who shall declare his procession Inter illam generationem hanc processionem distinguere nescio non valeo non sufficio Quia illa ista est ineffabilis And therefore as the same Father in the like case Dum sibi haec dicit humana cogitatio conetur eam vel nosse ignorando vel ignorare noscendo See the Gospell Dom. post Ascension The holy Catholike Church The second part of the Creed concernes the Church for as Augustine obserueth the right order of a Confession did require that after the Trinitie should be ioyned the Church as the house for the owner and citie for the founder Againe the Creede doth end with the Church as it did begin with God to put vs in minde that except we haue the Church for our mother we neuer shall haue God for our father The Church is described heere by properties and prerogatiues Her properties are three 1. Holy 2. Catholike 3. Knit in a communion Her prerogatiues are likewise three 1. In the soule remission of sinnes 2. In the body resurrection of the flesh 3. Both in bodie and soule life euerlalasting The word Credo must be repeated in this article but the preposition In omitted by which the Creator is distinguished from the creatures and things pertaining to God from things pertaining to men It is said I belâ—eue in God in the Sonne in the holie Ghost but in all the rest where the speech is not of the Godhead In is not added I beleeue there is an holy Church as a companie gathered to God not in the Church as God So the best copies and the worst too reade Church is vsed in a sense Ciuill for an ordinarie assemblie Acts 19. 32. 39. Ecclesiasticall for Holy places 1. Cor. 14. 34. 〈◊〉 Holy persons Seueraâ—â— for euery faithful persoÌ„ is the Church of God 1. Cor. 3. 16 loyntly gathered together In One house Rom. 16. 5. One eitie or countrie the Church of Sardi Ephesus Apocal. 3. The whole world as in this article 〈…〉 For all men and Angels elected to life euerlasting and made one in Christ. It hath the name both in Greeke and Latine of calling out and seuering from other as being indeed a chosen and peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Churches but Church Because all the congregations of the faithfull in the whole world make but one onely Church For as a kingdome diuided into many shires and more townes is called one because it hath one and the same King one and the same law so the Church is one because it liueth by one and the same spirit and is ruled by one and the same Lord and professeth one and the same faith not one as tied vnto one place much lesse vnto one person as the Papists iniuriously confine it for as all of them make the Catholike Church to be nothing else but the Roman Church so some of them haue made the Roman Church nothing else but the Pope Papa virtualiter est tota ecclesia saith Haruaeus in lib. de potestate Papae cap. 23. As the tumultuous Anabaptists had framed a Church like Plinies Acephali all body and no head so the Romish parasites haue built a Church like the Toadestoole all head and no body See Epistle Dom. 17. post Trinit Holy There are many wicked in the Church and the best men haue some faults how then is it holy Luther answereth in a word If I looke vpon my selfe or my neighbour I cannot perceiue that the Church is holy but if I loooke vpon Christ who tooke away the sins of the world then I see it all holy It is said well I beleeue for we cannot see this holinesse ouershadowed with manifold infirmities outwardly though the Kings daughter is all glorious inwardly Sanctified by the washing of water through the word that is made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the Word and in the Sacraments The Church then is holie three waies in respect 1. Of her head which is most holie like as one that hath a faire face is said to be a faire man albeit hee haue some crooked finger or goutie toe 2. Of her faith which is holy formaliter effectiue an vndefiled law conuerting the soule in it selfe holy which forbids nothing but that which is euill and doth not inioine any thing but that which is good and making other holy being the power of God vnto saluation 3. In regard of her life which is holy free from sin raigning and condemning euen in this world made holy by sanctification partially by imputation of righteousnesse perfectly This must be construed of the Church inuisible the triumphant part whereof is most holy the militant more holie then Infidels Iewes Turkes Heretikes and other out of the Church who cannot inioy the gift of sanctification I say more holy because in this life we receiue saith Paul but the first fruits of the spirit not the tenths of the spirit saith Luther and therefore Christianus non est in facto sed in fieri not so perfect but that hee neede to stoope vnder mercie Now for the Church visible that is a field wherein are Tares as well as wheate and both must grow together vntill the great haruest Matth. 13. compared to the Moone Reuel 12. 1. sometime decreasing sometime increasing but when it is in the full it hath some spots and therefore Brownists and Anabaptists obtrude more perfection vpon the Church then God requires Heauen hath none but good Hell none but bad Earth both good and bad Cum subspecie sâ—udij perfectionis imperfectionem nullam tolerare possamus aut in corpore aut in membris ecclesiae tunâ— di ibolum nos tumefacere superbia â—â—â—poerisi seducere moneamur Catholike This word is vsed some for Orthodoxall in which sense Pacianus said Christian is my
humble comportment while they pray Magna cum Ceremonia attentione sacris suis intersunt Turcae nam si vel digito scalpant caput perisse sibi precationis fructum â—rbitrantur quid eâ—im si cum Bassis sermo tibi habendus ergo multo magis si cum Deo Thinke of this yee that forget God hee will not bee mocked his truth is eternall heauen and earth shall passe but not one â—ot of his word shall passe if an Angell from heauen or diuell on earth if any priuate spirit shall deliuer vnto you rules of behauiour in the Church contrarie to this Canon of Gods owne spirit let him be accursed Anathema Let vs sing let vs worship let vs who feare God and honour the King fall downe and kneele before the Lord our maker Thus much of Dauids exhortation to praise God The reasons why we should praise follow Set downe First briefly God is our Creator therefore let vs worship and fall downe and kneele before the Lord our maker vers 6. He is our Redeemer therefore let vs sing vnto the Lod let vs heartily reioyce in the strength of our saluation vers 1. Secondly more at large from his Mercies in generall vers 3. 4. 5. Iudgements For the Lord is a great God Most mightie almightie able to doe whatsoeuer he will and more then he will too See the Creed In himselfe so great that the heauen of heauens cannot containe him much lesse any barren braine inwombe him and therefore Dauid here being not able to set downe the least peece of his greatnes in the positiue degree comes to the comparatiue shewing what he is in comparison of other A great King aboue all gods As being more excellent and mightie then any thing or all things that haue the name of God Whether they be Gods in Title Angels in heauen Princes on earth Opinion As gold is the couetous mans god bellicheere the Epicures god an Idoll the superstitious maÌ„s god Now the Lord is the King of all gods in title for he made them of all gods in opinion for he can destroy them Angels are his messengers and Princes his ministers all power is of the Lord. The manner of getting kingdomes is not alwaies of God because it is sometime by wicked meanes yet the power it selfe is euer from God and therefore stiled in scripture the God of gods as the Wise man saith higher then the highest for religion and reason tell vs that of all creatures in heauen an Angell is the greatest of all things on earth an Emperour is the greatest but the Lord as you see is greater then the greatest as being absolute Creator of the one and maker of the other Quantus Deus est qui Deos facit How great a God is hee that makes gods yea marres them too at his pleasure surely this is a great God a great king aboue all gods And therfore in what estate soeuer thou be possesse thy soule with patience reioyce in God be strong in the Lord and in the power of his might feare no man no diuell no other god he y â— is greater theÌ„ al these shal be thy defence he will performe whatsoeuer in his word he did promise concerning this life the next In his hand are all the corners of the earth A reason to proue that God is a great King aboue all gods he is a great God because a king of gods and he is a King of gods because in his hand are all the corners of the world subiect to his power and prouidence The most mighty Monarch on earth is king as it were but of a molehill a Lord of some one angle but in Gods hand are all the corners of the earth and the strength of the hils i. of most puissant potentates in comparison of whoÌ„ al other are low valleyes I say the strength height of the hils are his Antichrist doth extoll himselfe aboue all that is called God and the Pope doth make himselfe Lord of Lords vsurping the whole world for his diocesse yea hee hath a triple kingdome according to his triple crowne Supernall extended to heauen in canonizing Saints Infernall extended to hell in freeing soules out of Purgatorie Terrestriall extended ouer the whole earth as being vniuersall Bishop of the Catholique Church But alas vaine man hee is but a â—ox in an hole many corners of the earth are not his England God be praised is not his Scotland Holland Denmarke not his a great part of France the greatest part of Germany none of his many thousands in Portugall Italy Spaine none of his the great Cham the Persian the Turke the least whereof is greater then himselfe none of his And albeit all the Kings of the earth should be drunken with his abomination yet should he bee pastor vniuersall of the Church but as the diuell is prince of the world not by his owne might but by others weakenesse as Saint Paul said He is our master to whom we giue our selues as seruants to obey So likewise the gods of the superstitious HeatheÌ„ haue not all the corners of the world for as themselues ingeniously confesse some were gods of y â— water only some of the wind some of corne some of fruite Nec omnia coÌ„memoro quia me piget quod illos non pudet As Heretikes haue so many Creeds as heads so the Gentiles as Prudentius obserued had so many things for their god as there were things y â— were good Quic quid humus pelagus coelum mirabile gignunt id duxâ—re Deos colles freta flumina flammas So that their god is not as our God euen our enemies being Iudges Other hold some parcels of the earth vnder him and some lay claime to the whole by vsurpation But all the corners of the world are his by right of creation as it followeth in the next verse The sea is his for hee made it An argument demonstratiue to shew that all the world is subiect to his power and therefore in the Creed after Almightie followeth instantly Maker of heauen and earth If any shall demaund why Dauid nameth heere first and principally the Sea before all other creatures answere may be giuen out of Plinie God who is wonderfull in all things is most wonderfully wonderfull in the Sea Whether we consider as Dauid elsewhere The 1. Situation of it 2. Motion 3. Innumerable creatures in it 4. Wonderfull art of sailing on it Yet God in the beginning made this vnruly foaming fuming beast and euer since ruled it at his becke for hee stilleth the raging of the Sea and the noise of his waues hee shutteth vp this barking curre in the channell as in a kennell he laieth vp the deepe as in a treasure house saying to the waters Hitherto shalt thou come but no further and here shall it stay thy proud waues
Psalme 18. 47. Matth. 22. 39. So that Zacharias here remembring a great benefit begins his Hymne with thanks Benedictus Dominus Hereby signifying that it is our first and chiefe duty to be thankfull to blesse God who doth so wonderfully blesse vs in all the changes and chances of this mortall life to say with Iob The Lord giueth and the Lord taketh blessed be the name of the Lord. God be praised and the Lord be blessed is the language of Canaan whereas vnthankfulnesse is the diuels text and the blasphemies of wicked men are Commentaries vpon it The Lord For as Aristoâ—le said Praise is onely vertues due but none is good except God Other are to be praised in him so faâ—re forth as they haue receiued any gift or good from him onely the Lord worthy to be praised in and for himselfe God of Israel So called in two respects first in regard of his loue towards them as being his peculiar incloser out of the Commons of the wholeworld Deut. 7. 6. Psalme 76. Esay 5. Secondly in regard of their seruice to him hee is God of other will they nill they Psal. 99. 1. The Lord is King be the people neuer so impatient he sitteth betweene the Cherubims be the earth neuer so vnâ—uiet but Israel willingly submitted her selfe to serue him cheerefully with all her heart The Diuell is prince of the world because the wicked of the world be ready to giue place to his suggestions but the Lord is God of Israel that is of all good men because they resist Satan and yeeld to his gouernment desiring daily that his kingdome may come and his will be done in earth as it is in heauen He doth vse this title rather then another in generall to describe the true God and to distinguish him from the gods of the Gentiles who were not gods but 〈…〉 that is Diuels as Euthymâ—â—s obserues In particular this title did best fit his occasion because Christ the redeemer of the world was promised vnto the Iewes Abraham and his seed for euer and therefore blessed be the Lord God of Israel Why First for promising then for performing The promises of God touching the Messias are twofold 1. Made by himselfe to Adam Abraham Isaac vers 72. 73. 2. Made by his seruants As he spake by the mouth of his holy Prophets which haue been since the world began vers 70. He spake The Prophet is but the voice God himselfe is the speaker as Iohn Baptist said I am the voice of him that crieth in the wildernesse By thâ— mouth In the singular number for albeit they were many yet they spake but one thing from one spirit as it were with one mouth Which haue been since the world began For all the Prophets haue foretold of these daies In the transfiguration Moses and Elias are said to talke with Christ signifying hereby saith Origen that the Law and the Prophets and the Gospell agree all in one And therefore Peter was vnwise to make three Tabernacles for one Holy Prophets holy by Place separated froÌ„ the prophane vulgar and consecrated to this high calling Grace for being hallowed and elected to this office they spake by the holy Ghost endued also with gifts of sanctification in so much that Prophets and holie men heretofore were voces conuertibiles as it is obserued out of the old Testament Gen. 20. 7. and new Luk. 7. 16. Ioh. 9. 17. This may teach the Prophets in our time to be walking Sermons Epistles and holy Gospels in all their cariage toward the people Praedicat viua voce qui praedicat vita voce He doth preach most that doth liue best As it is said of Iohn the Baptist Cum miraculum nullum fecerit perpetuum fuit ipse miraculum So a good man doth alway preach though hee neuer comes in pulpit Whereas such a Minister as is no where a Minister but in the Church is like Achitophel who set his house in order and then hanged himselfe The word preached is as Aarons rod if in the Preachers hand it is comely but if he cast it from him it will happily proue a Serpent That which God hath ioyned together let no man put asunder Holinesse and Prophecie O Lord indue thy Ministers with righteousnesse that thy chosen people may be ioyfull As God is mercifull in making so faithfull in keeping his promise for he visited and redeemed his people Visited In the better part for visitation in mercie not in iudgement as Psal. 8. 4. Gen. 21. 1. If Christ did visit vs in our person let vs visit him in his members All of vs are his stewards and the good things he hath lent vs are not our owne but his either the goods of the Church and so wee may not make them Impropriations or else the goods of the Common-wealth and wee may not inclose them He is the best subiect that is highest in the Subsidie booke so he the best Christian that is most forward in subsiaijs in helping his brethren with such gifts as God hath bestowed vpon him The whole world saith S. Iohn lieth in wickednes sicke very sicke vnto death All wickednesse is weaknes euery sinne is a sore Couetousnes an insatiable dropsie Pride a swelling tympanie Lasinesse the Gentlemans gout Christ therefore the great Physition of the world came to visit vs in this extremitie we did not send for him hee came of his owne loue to seeke and saue that which was lost It is a great kindnes for one neighbour to visit another in sicknes but a greater kindnes to watch and pray with the comfortlesse yet the greatest kindnesse of all is to helpe and heale him Euen so and much more then so Christ loued y e world he came not only to see it but to saue it not only to liue among men but also to die for men as to visite so to redeeme The Lord did endure the crosse that the seruant might enioy the crowne the Captaine descended into hell that the souldier might ascend into heauen the Physition did die that the patient might liue Bernard pithily Triplici morbo laborabat genus humanum principio medio fine idest natiuitate vita morte Venit Christus contra triplicem hunc morbum attulit triplex remediuÌ„ Natus est vixit mortuus est eius natiuitas purgauit nostram mors eius destruxit nostram vita eius instruxit nostram As S. Paul in two words He died for our sinnes and rose againe for our iustification that is saith Aquinas he died to remoue from vs all that which was euill and rose againe to giue vs all that which was good All is infolded in the word Redeeme the which as Interpreters obserue generally doth implie that wee are deliuered from the hands of all our enemies and they be principally foure The World Flesh.
name Catholike my surname So Rome was England is a Catholike Church But it properly signifieth vniuersall as here because extended to all places and all times and all persons not only those who are now liuing but also those who haue been from the beginning and shall be to the end of the world So that to say the Roman Catholike Church is like the by-word of Kent and Christendome all one as to say the particular or the speciall generall Church From this naturall acception ariseth that other borowed as in the Creed of Athanasius Haec est fides Catholica that is quod vbique quod semper quod ab omnibus creditum est The Catholike faith is that which is taught all men Matth. 28. 19. Mark 16. 15. in all places Rom. 10. 18. at all times 2. Cor. 1. 19. And Psal. 119. Thy word O Lord indureth for euer and thy truth also from generation to generation Fides est vides in vs quae non vides an euidence of things not euident So that the Church we must beleeue is Catholike not sensible subiect to view but inuisible an object of faith Communion of Saints The Churches third propertie which expoundeth the two former I beleeue the Catholike Church to wit the communion of Saints If a communion then Catholike if Saints then holy This communion hath two parts fellowship Of the members with the head because euery Christian hath interest in all the benefits of Christ who is not a garden flower priuate for a few but the Rose of the field common to all and therefore S. Iude calles his grace the Common saluation Of the meÌ„bers one with another and it is either of the Liuing with the liuing Dead with the liuing As in the naturall body so in the Church Christs mysticall body there is a peâ—petuall sympathie betwen ethe parts if one member suffer all suffer with it if one be had in honour all reioice with it Martin Luther said well and wittâ—â—y that a Christian is a freeman and bound vnto none And againe that he is a diligent seruant and vassall vnto all Vere vir omnium hâ—rarum omnium operum omnium personarura becoming all things vnto all men that he may winne them vnto Christ. As that Antichristian in stile so the Christian is in deed Serâ—us seruorum Dei There is a knot of fellowship also betweene the dead Saints and the liuing They pray to God for our good in generall and we praise God for their good in particular I say we praise God in his Saints particularly for giuing Mary Peter Paul such eminent graces on earth and now such vnspeakable glory in heauen In affection and heart we conuerse with them alway desiring to be dissolued and to be with Christ. Remission of sinnes All of vs are borne in sinne orius damnati quam nati saith Bernard and after increasing we grow from euill to worse vntill our sinnes are remitted by Gods grace conueied vnto vs in the Church by his holy word and Sacraments it is a remission not a satisfaction a worke not of our merit but of Gods mercy who beholding vs in Christ reputes our sinnes as no sinnes I haue put away thy transgressioÌ„s as a cloud thy sins as a mist so remitted as if they neuer were committed Agaus Dâ—i qui tollit peccata mundi dimittendo quae facta sunt adiuuando ne fiant perducendo ad vitam vbi emnino fieri non possunt Sinnes in the plurall be they neuer so many for quantitie neuer so grieuous for qualitie Say not with Caiâ—e My sinne is greater then can be pardoned but with Paul All things worke for the best vnto them who loue God Remember saith Luther the speech of God to Rebecca Maior seruiet minori The greater shall serue the lesser Our spirituall enemies are stronger and our sinnes are greater then we yet they shall serue for our good the greater shall serue the lesser I beleeue the râ—mission of sinnes A very great benefit because this pardon is our soules life Where the wages of sin is death of Bodie which is the temporall Soule which is the â—â—â—rituall Body soule which is eternall death See the Epistle Dom. 7. post Trinit Resurrection of the bodie The whole Creed in grosse and euery parcell argueth a resuâ—rection as Erasmus aptly This one article is the Basis of all the rest for if there be a God almightie then hee is iust and if iust then another reckoning in another world where good men shall be rewarded and euill condignely punished If a Iesus Christ who is our Sauiour then hee must dissolue the workes of Satan which are sinne and death if an holy Ghost then all his hallowed temples who did glorifie him heere shall bee glorified of him hereafter If a Church which is holy then a remission of sinnes a resurrection of the bodie a life euerlasting that all such as haue been subiects in his kingdome of grace may likewise bee Saints in his kingdome of glory for as God is principium effectiuum in creatione refectiuum in redemptione so perfectiuum in retributione Life euerlasting The chiefe good and last end which we gaine by being in the Church All men on earth haue life but not euerlasting the damned in hell endure that which is euerlasting yet not a life but an eternall death as being perpetually tied vnto torments enforced euer to suffer that they would not neither can they doe any thing that they would only the Church elected by the Father redeemed by the Sonne sanctified by the holy Ghost shall enioy life euerlasting not by purchase or inheritance but by donation and franke almaine The spirituall hand which apprehends this deede of gift is faith and therefore begin well with I beleeue in God and continue well in being a member of his Holy Catholike Church and thou shalt be sure to end well with euerlasting life Amen Our assent to the Creed signifying hereby that all which we haue said is true and certaine O Lord increase our faith Ruth 2. 4. THe Nouelists haue censured this and other like Suffrages as short cuts or shreddings rather wishes then prayers A rude speech which sauoureth of the shop more then of the schoole for our Church imitated herein the meeke Publicane O God be mercifull to me a sinner and the good womaÌ„ of Cannan Haue mercie on me O Lord and deuout Bartiâ—â—us O sonne of Dauid take pitie on me These short shreddings and lists are of more value then their Northren broad cloath the which as wee see shrinkes in the wetting whereas our ancient custome hath continued in the Church aboue 1200 yeeres for Augustine writes epist. 121 that the ChristiaÌ„s of Egypt vsed in their Liturgy many prayers euery one of theÌ„ being very short raptim quodammodo
fame is like the Merchants wealth got in many yeeres and lost in an houre Wherefore speake well of all men alwaies if it may bee done with truth and when it cannot then bee silent or else interrupt euill detractation with other meere and merrie communication as Sampson at his mariage feast propounded a riddle to his friends hereby to stop the mouthes of backbiters and to occupie their wits another way Bernard excellently The tale bearer hath the diuell in his tongue the receiuer in his eare The theefe doth send one only to the diuell the adulterer two but the slanderer hurteth three himselfe the partie to whom and the partie of whom hee telleth the tale Ter homicide saith Luther vno ictu tres occidit vâ—us est qui loquitur vnum tantum verbam profert tamen illud vnum verbum vno in momento mulâ—itudinis audientium dum aures inficit animas interficit The third fault is malediction a grieuous offence when it is spoken with hatred and a desire that such euill come vpon our neighbour but when it is vttered vpon some sudden disdaine without regard to that we speake it is lesse euill yet for all that alwaies euill because from the mouth of a Christian who is the childe of God by adoption nothing ought to passe but benediction The 10. Commandement THe former precepts intend thoughts and desires aswel as act and practise for the Lawgiuer is a spirit and therefore must be worshipped in spirit yet lest wee should pretend ignorance God in this Commandement giueth especiall order for them Or as other The former precepts did condemne the setled thought to doe mischiefe but this euen the first inclination and motion to sinne though a man neuer consent but snub it in the beginning Rom. 7. 7. Thou shalt not lust or desire Now we sin three waies in this kinde 1. By coueting y e goods of our neighbour Immoueable as his land and house Moueable as his oxe and asse c. 2. By coueting his wife 3. By plotting treason and murther To couet his goods is against his profit which is deare to him to couet his wife is against his honor which ought to bee more deare to couet his bloud is against his life which of all wordly things is most deare Whereas it is obiected that desire of murther is not forbidden in particular as the desire of theft and adulterie for the Commandement saith Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife but it is not said Thou shalt not couet thy neighbours bloud Answere is made that a man doth not desire any thing principallie but that which bringeth him some good at least in appearance And so he desireth adulterie because it bringeth delight hee desireth theft for that it bringeth profit but murther bringeth no good at all and therefore it is not desired for it selfe but only to attaine to theft or adultery or some such designement So that God hauingeÌ„ forbidd expresly the disordinate desires of delectation and gaine comequently forbad desires of murther which is not coueted bâ—t for vnlawfull profit or pleasure Thus perfect righteousnesse is fulfilled when we wrong not our neighbour either in deed or in word or desire but contrariwise doe good vnto all speake well and thinke charitably of all Now the reason why the Church appoints the Decalogue to be read at the Communion is euident namely because the law is a schoolemaster vnto Christ teaching vs to know sinne and by knowing of sinne to know our selues and knowing our selues to renounce our selues as of our selues vnable to doe any thing and so come to Christ who doth strengthen vs to doe all things Almighty God saith Luther hath written his law not so much to forbid offences to come as to make men acknowledge their sinnes already past and now present that beholâ—ing themselues in the lawes glasse they may discerne their owne imperfections and so flie to Christ who hath fulfilled the law and taken away the sinnes of the whole world For as the reformed Churches of Scotland and Geneua speake the end of our comming to the Lords table is not to make protestation that wee are iust and vpright in our liues but contrariwise we come to seeke our life and perfection in Iesus Christ being assuredly perswaded that the Lord requireth on our part no other worthinesse but vnfainedly to confesse our vnworthinesse So that our enemies being Iudges it is well ordered that the Commandements are rehearsed in the ministration of this holy Sacrament Let the Nouelists here blush who calumniously censure our Church for omitting in the proeme of the Decalogue one halfe line when as themselues in their owne Communion bookes haue left out all the whole law This indeed occasioned me to remember an obseruation of Cominaeus vpon the battell of Montlehery that some lost their offices for running away which were bestowed vpon other that fled ten leagues further Hypocrite first cast out the beame out of thine owne eye and then shalt thou see cleerely to cast out the mote out of thy brothers eye Matth. 5. 16. Let your light so shine before men c. THe Lords Supper is called a sacrifice by the learned ancient Doctors in foure respects First because it is a representation memoriall of Christs sacrifice on the crosse 1. Cor. 11. 26. As often as yee shall eate this bread and drinke this cup ye shew the Lords death vntill he coâ—e So S. Ambrose Christ is daily sacrificed in the mindes of beleeuers as vpon an altar Semel in cruce quotidie in sacramento saith Lombard Secondly because in this action we offer praise thanksgiuing vnto God for the redemption of the world and this is the sacrifice of our lips Heb. 13. 15. Thirdly because euery Communicant doth offer and present himselfe body and soule a liuing holy acceptable sacrifice to the Lord Rom. 12. 1. The which excels the sacrifices of the Priests in old time for they did offer dead sacrifices but we present our selues a liuely sacrifice to God Fourthly because it was a custome in the Primitiue Church at the receiuing of this blessed Sacrament to giue large contribution vnto the poore a sacrifice well accepted of God Heb. 13. 16. Now the Church allowing and following this good old custome stirres vp the people to giue cheerfully by repeating some one or two choice sentences of scripture best fitting this occasion as Matth. 6. 19. Matth. 7. 12 c. 5. 10 These kinds of oblation are our Churches offertorie and vnbloudy sacrifices offred by the whole congregation vnto the Lord so farre differing from popish sacrificing as S. Pauls in London is from S. Peters in Rome 1. Cor. 11. 28. THe sum of the Ministers exhortation before the Communion is contained in these words of Paul Let a man therefore examine himselfe and so let
〈◊〉 〈◊〉 〈◊〉 signifieth properly to take with the hand Secondly it is against the rules of common ciuilitie that men of discretion such as Communicants ought to be should be fed like children hauing their meate put into their mouth Thirdly if this taking be not construed of the hand but of the mouth there is an idle repetition and plaine Tautologie in the words of Christ for eating notes orall receiuing and therefore taking must imply manuall receiuing Fourthly it was the custome of the Primitiue Church as we reade in Eusebius and Cyril How wilt thou saith Ambrose to Theodosius receiue the Lords body with a bloudy hand The Papists answere that the Church altered this custome because some reserued the bread for magicall spels and superstitious vses A sillie shift for no abuse can take away the vse of that which is simply good The Bible must be read albeit some peruert it to their destruction the word of God must be preached howsoeuer it be vnto some the sauour of death vnto death and so the bread according to Christs institution must be taken albeit happily some keepe it to wicked and idolatrous purposes This bread The nice distinguishing of the Schoole is like the pilling of an onyon they pull off so many skinnes vntill at last there is no skinne They turne and tosse the words of Christs institution Hoc est corpus meum so long till they bring all that Christ said and did at his last Supper vnto nothing For so we reade in their Glosse that hoc doth signifie nothing Omnipotent creatures who make of something nothing and againe of this nothing something yea Christ who made all things for by pronouncing of these words hoc est corpus meum they make their Maker a dozen gods at once with one sentence This is a pronoune demonstratiue not indiuiduum vagum any thing or a nothing Stephen Gardiner herein forgat his Grammar and Logicke too For hoc doth determine and must as Paul teacheth and the circumstances of the Gospell import be restrained vnto the bread Iesus tooke the bread and when he had giuen thanks hee brake no doubt the bread that hee tooke and gaue to the Disciples the selfe-same that he brake saying Take ye eate ye this that I giue you this is my body What This could our Sauiour meane but This that he gaue This that hee brake This that hee tooke which by the witnesse of truth it selfe was bread If the Papists imagine that he tooke bread but brake it not or brake it but gaue it not they make the Lords Supper a merryiest where the latter end starteth from the beginning and the middle from them both Either they must dissent manifestly from the proposition of Christ and exposition of Paul from all the Fathers and some of their owne followers or else admit our interpretation This bread is my body and if we resolue the words of Christ so they cannot be proper but figuratiue This bread is the signe and seale of my body Bread It pleased our Sauiour to make bread the outward element in this holy Sacrament for the manifold analogies between it his body First as bread is the strength and state of our naturall life so Christ is for our spirituall being all in all Secondly as bread is loathed of the full stomacke but most acceptable to the hungry soule so Christ is most welcome vnto such as hunger and thirst after righteousnes Thirdly as bread is vsuall and daily so Christ should be to the Christian feeding on that bread which came downe from heauen should be the soules ordinary refection fourthly as bread is made one loafe of many graines so we that are many are one bread and one body because we all are partakers of one bread Vnus vbique calix domini cibus vnus vna mensa domusque deâ— Lastly as corne is cut downe with the sithe threshed in the barne with many stripes torne in the mil with much violence then boulted sifted last of all baked with extreame heate in the ouen and all this that it may be fit meate for our body so Christ in his ripe age was cut downe by cruell death his body was whipped his flesh rent asunder his soule was as it were melted in the fierie furnace of Gods anger and all this that he might become food for our soule that we might eate of this bread and drinke of this cup. The like resemblances are between the wine and his bloud For as wine doth make glad the heart of man Psal. 104. 15. so the pretious bloud of Christ as flagons of wine comforts the sicke soule Paulinus sweetly In cruce fixa caro est quo pascor de cruce sanguis Ille fluit vitam quo bibo corda lauo In this exhortation hauing S. Paul for our leader and the Church of Scotland for our follower I hope we need not any further examine why the Church doth vse this scripture for this purpose Augustines obseruation is good insolentissimae insaniae est disputare an â—d faciendum fit quod tota facit ecclesia Sursum corda SVrsum corda seemes to be taken out of the Lamentations of Ieremy cap. 3. vers 41. Leuemus corda nostra cum manibus ad dominum in coelos vsed in the Church at least 300 yeeres before Popery was knowne in the world For Augustine who liued within 400 yeeres after Christ and the blessed Martyr Cyprian who died an 259. make mention of it in their writings often Cyprian in serm de orat dominic Augustine de vera religione cap. 3. and epist. 156. and as Cassander obserues epist. ad Dardan lib. de bono perseuerantiae Sursum corda then is no rag of Rome no peece of Poperie but vsed in all Liturgies of the ancient Church and that which may content the Nouelist most it was borrowed as Master Fox thinks not from the Latine but from the Greeke Churches Howsoeuer it is exceeding fit for Almighty God in his holy seruice requires our heart principally Son giue me thine heart so that when we come to his Temple specially to his table euery one must say with Dauid I lift vp my soule to thee For as the Church of Scotland truly the onely way to receiue worthily the Lords Supper is to lift vp our mindes by faith aboue all things worldly and sensible and thereby to enter into heauen that we may finde and receiue Christ where he dwelleth a point well vrged also by our Church Hom concerning the worthy receiuing of the Sacrament part the first The Papists entertaine this clause still in the Roman Missale but it makes against their reall presence For if Christs body so large in quantity as it was on the crosse be present in the Sacrament what need any man lift vp his heart when as hee holds it
tecum est intus est Ita dico Lucili sacer intra nos spiritus sedet malorum bonorumque obseruator custos Let the people This and other manifest repetitions in this Psalme may serue for a warrant to iustifie the repetitions in our Liturgie but I will answere the Nouelist in the words of Paul Rom. 2. In that thou blamest another thou condemnest thy selfe for thou that iudgest doest the same thing The reformers in one of their prayers after the Sermon vse repetition and that of the Lords prayer and in such sort that within a very narrow roome it is first expounded paraphrastically then againe reiterated euery word particularly So likewise the Scotish Church in the ministration of Baptisme doth enioyne that the Creed be repeated twice First the father or in his absence the Godfather propounds it and then instantly the Minister expounds it Wherfore that worthie Diuine most truly there is in England a schismaticall and vndiscreete companie that would seeme to crie out for discipline their whole talke is of it and yet they neither know it nor will be reformed by it Then shall the earth Literally the earth which was cursed for mans sinne shall through Gods blessing giue her increase The valleyes shall stand thick with corne and our garners shall be full with all manner of store So that if the vine be dried vp or the figge tree decaied if our corne bee blasted or graine so thinne that the mower cannot fill his hands nor he that bindeth vp the sheaues his bosome we must remember it is for our vnthankfulnes and sin For if all the people praise the Lord then shall the earth bring forth her increase See the two first Chapters of Ioel. In a mysticall sense Mary shall bring foorth Christ or the blessed Apostles by preaching in all corners of the world shall bring foorth increase to God a great haruest This prophecie was fulfilled Acts 2. when S. Peter in one sermon conuerted about three thousand soules or earth that is all men on earth shall bring foorth fruite vnto God when as they shall know him and praise him Let the people c. let all the people praise then shall the earth bring foorth increase God euen our owne God Out of this sentence the Fathers and other Interpretors obserue generally the Trinitie and vnitie of God the Trinitie in the three-fold repetition of the word God vnitie in the pronoune him all the ends of the world shall feare him in the singular not them in the plurall It is very remarkable that Christ the second person is called our God God euen our God as being ours in many respects as hauing taken vpon him our flesh liuing among vs and at length also dying for vs. Immanuel God with vs Esay 7. 14. Matth. 1. 23. Hee bare our infirmities and answered for our iniquities our reconciliuion and our peace through whom and in whom God is ours and we are his Can. 6. 2. All the ends of the world shall feare him In the 4 verse Dauid desired earnestly that all nations might be glad and reioyce now that they may feare teaching vs hereby to serue the Lord in feare and to reioyce vnto him with reuerence Psal. 2. 11. So to feare him as to serue him with gladnesse and so to reioyce in him as to worke out our saluation in feare and trembling without ioy wee shall despaire without feare presume The feare of God as Salomon speakes is the beginning of wisedome not only principium but praecipium not only primum but primarium and therefore as it is called the beginning of wisedome Prou. 1. 7 so likewise the end of all Ecclesiastes 12. 13. â—et vs heare the end of all feare God and keepe his commandements This feare is not slauish a distractiue and destructiue feare which ouerthroweth our assurance of saith and spirituall comfort for such a feare God forbids Esay 35 4. Luke 12. 32. but it is a filiall and awfull regarding feare Terrens à malo tenens in bono being an inseparable companion of a liuely faith and therefore commanded in Gods word and commended in his seruants old Simeon a iust man and one that feared God Cornelius a deuout man and one that feared God Iob a iust man one that feared God and here God is said to blesse the Church in that all the ends of the world shall feare him Quicunque vult THe learned Athanasian Creed consists of two speciall parts vnfolding fully the two chiefe secrets of holy beliefe namely The Vnitie and Trinitie of God Incarnation and passion of Christ. The which are called the principal mysteries of our faith because in the former is contained the first beginning and last end of man in the second the only and most effectuall meane to know the first beginning and how to attaine vnto the last end So that Athanasius hath comprehended in a very narrow roome both the beginning and middle and end of all our felicitie For this happily called the worlds eye because he did see so much and pierce so far into these vnsearchable and ineffable mysteries And as this excellent Confession is a key of beleefe so the Letanie following is as a common treasure house of all good deuotion It may be said of the Church in composing that exquisite praier as it was of Origen writing vpon the Canticles In caeteris alios omnes vicit in hoc seipsam In other parts of our Liturgie shee surpasseth all other but in this her selfe These points I confesse come not now within the compasse of my walke but I purpose pro Nosse posse to iustifie them and all other portions of our Communion booke in my larger expositions vpon the Gospels and Epistles as the text shall occasion me iustly The next eminent Scripture to bee considered in this Tract is the Decalogue recorded Exod. 20. 1. The Decalogue Then God spake all these words and said I am the Lord thy God c. THe Law was imprinted at the first in mans heart the which is acknowledged euen by prophane Poets as well as diuine Prophets in generall Exemplo quodcunque malo committitur ipsi displicet authori prima est haec vltio quod se Iudice nemo nocens absoluitur improba quamuis gratia fallacis praetoris vicerit vrnam And Seneca notably Prima maxima peccantium poena peccasse Sinne is the greatest punishment of sinne in particular as Melancthon obserues Heathen authors haue a paterne for euery precept according to that of Paul Rom. 2. 14. The Gentiles hauing not the law are a law vnto themselues But when the light of it through custome of sinne began to weare away it was openly proclaimed vnto the world ingrauen in stone written in a booke kept for record in the Church as a perfect abridgement of all law setting downe the duties of all
men in all things for all times In it obserue Prefaces One of the Law writer God spake all these words c. Another of the Law-giuer I am the Lord thy God c. Precepts of the First table coÌ„cerning our loue to God Second touching our loue to man In the former preface note the Matter all these words Manner When. Who. The matter is these words that is these sentences and all these for Almightie God spake not the first Commandement only nor the second or third and left there but hee spake them all and therefore the Pope proues himselfe Antigod in leauing out one and dispensing with many God gaue so strict a charge to keepe euery one as any one but the Vicar of God abounding with vnlimitted authoritie doth first publish what he list and then expound them as he list To leaue them who thus leaue God is our dutie because God spake them all to beg of him obedience and make conscience to keepe them all as one wittily Totus Tota Totum The whole man The whole law The whole time of his life In the manner I note first the circumstance of time when God spake namely when all the people were gathered together aud sanctified as appeareth in the former Chapter then God spake Whereupon it is well obserued that all men ought to take notice of the law whether they be Commoners or Commanders high or low none so mighty that is greater or so meane that is lesse then a subiect to God and his ordinances and therefore Martin Luther hath worthily reprehended Antinomian preachers who teach that the Law need not be taught in the time of the Gospell Indeed Christ is the end of the Law but as Augustine construes it finis perficiens non interficiens an end not consuming but consummating for as himselfe said I came not to destroy the law but to teach it and doe it Secondly we may learne by this circumstance due preparation when wee come before God either to speake or heare his word Auenzoar vsed to say that hee neuer gaue purgation but his heart did shake many daies before Let the Physition of the soule then tremble to thinke what hurt bad physicke may doe when it is administred abruptly corruptly without either paines in reading or reuerence in speaking Vnto the vngodly said God Why doest thou preach my lawes and takest my couenant in thy mouth when as thou hatest to be reformed and hast cast my words behind thee If hearers of the Law much more Preachers of the Gospell ought to be throughly sanctified In the Millers hand wee lose but our meale in the Farriors hand but our mule in the Lawyers hands but our goods in the Physitians hand but our life but in the hands of a bad Diuine wee may lose that which surpasseth all our soule Hearers also being of vncircumcised hearts and eares ought to fit and prepare themselues as Moses and Iosua were commanded in disburdening their mind when they come to Gods house to heare God speake not only from vnlawfull but also from all lawfull worldly busines presenting themselues and their soules in the righteousnes of Christ a liuing holy acceptable sacrifice to God and it is the dutie both of speaker and hearer to desire the Lord that he would forgiue our want of preparation and so to assist vs with his holy spirit in handling of his holy word as that the whole businesse may be transacted for our good and his glory The second circumstance noted in the manner is the person and that is God Then God spake these words in his owne person attended vpon with millions of glorious Angels in a flame of fire so that there is neuer an idle word but all full of wonderful wisdome so perfect a law that it proues it selfe to be Gods law For the lawes of men albeit they fill many large volumes are imperfect some statutes are added daily which were not thought vpon before many repealed which after experience taught not to be so profitable but this law continueth the same for euer comprehending in a few words all perfection of dutie to God and man inioyning whatsoeuer is good and forbidding whatsoeuer is euill God is author of all holy Scripture but the ten Commandements are his after a more peculiar sort first because himselfe spake them and said in a sound of words and a distinct voice that the people both heard and vnderstood them in which sâ—nse S. Stephen happily calleth them oracula vina liuely oracles not that they did giue life for Paul sheweth that the Law was the ministration of death but liuely words as vttered by liuely voice not of men or Angels as other Scripture but immediatly thundred out by God himselfe Secondly because God himselfe wrote them after a more speciall maner hee did vse men and meanes in penning the Gospels and Epistles and other parts of sacred writ for holy men of God wrote as they were moued by the spirit of God as the Fathers obserue they were the pennes of Gods owne finger but in setting downe the Decalogue Gods owne finger was the pen hee made the tables also wherein they were first written that there might be nothing in them but only Gods immediate worke Since then God had such speciall regard in deliuering the Law wee must hence learne with all humble reuerence to receiue the same If King Eglon a barbarous tyrant respected Ehud a man of meane qualitie when he brought a message from the Lord how much more should we with awfull respect embrace the Decalogue which God in his owne person vttered and it should make vs exceeding zealous also notwithstanding the scoffes of Atheists and carelesse worldlings in obseruing and maintaining the same For what need any feare to defend that which God himselfe spake and whereof Christ said He that is ashamed of me and my words in this world I will be ashamed of him before my father in the world to come As a liuely faith is the best glosse vpon the Gospell so dutifull obedience is the best Commentarie vpon the Law To conclude with Augustine Faciemus iubente imperatore non faciâ—mus iubente creatore Yes Lord speak for thy seruants herare Thus much concerning the first preface The second is of the Law-giuer I am the Lord c. Containing two sorts of arguments to proue that hee may giue a law and that his people are bound to keepe it The first kind of reason is taken from his essence and greatnes in himselfe I am Iehoua The second from his effects and goodnes towards Israel In Generall Thy God More speciall Which haue brought thee out of the land of Egypt out of the house of bondage Now whatsoeuer is said vnto them is said vnto all Almightie God is euer the same which is which was and which is to come who being Iehoua the Lord made vs